Hebrews 12:27

Hebrews 12:27 in Multiple Translations

Berean Standard Bible BSB

The words “Once more” signify the removal of what can be shaken—that is, created things—so that the unshakable may remain.

King James Version KJV

And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.

American Standard Version ASV

And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain.

Bible in Basic English BBE

And the words, Still one more, make it clear that there will be a taking away of those things which are shaking, as of things which are made, so that there may be only those things of which no shaking is possible.

Free Bible Version FBV

This expression, “one more time,” indicates that all creation that is shaken is removed so that everything that is not shaken may remain.

Geneva Bible 1599 GNV

And this worde, Yet once more, signifieth the remouing of those things which are shaken, as of things which are made with hands, that the things which are not shaken, may remaine.

Young's Literal Translation YLT

and this — 'Yet once' — doth make evident the removal of the things shaken, as of things having been made, that the things not shaken may remain;

World English Bible WEB

This phrase, “Yet once more” signifies the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain.

Noah Webster Bible WBS

And this word , Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.

Douay-Rheims 1899 DRV

And in that he saith, Yet once more, he signifieth the translation of the moveable things as made, that those things may remain which are immoveable.

Translation for Translators T4T

The words “again, one more time” indicate that things on earth will be shaken {that he will shake things on earth}, meaning that he will set aside all that he has created, in order that the things in heaven that cannot be shaken {that nothing can shake} may remain forever.

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Berean Amplified Bible — Hebrews 12:27

BAB

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Hebrews 12:27 Interlinear (Deep Study)

BIB

GRK το δε ετι απαξ δηλοι των σαλευομενων την μεταθεσιν ως πεποιημενων ινα μεινη τα μη σαλευομενα

το ho G3588 the/this/who Art-NSN

δε de G1161 then Conj

ετι eti G2089 still Adv

απαξ hapax G530 once Adv

δηλοι dēloō G1213 to make clear Verb-PAI-3S

των ho G3588 the/this/who Art-GPN

σαλευομενων saleuō G4531 to shake Verb-PPP-GPN

την ho G3588 the/this/who Art-ASF

μεταθεσιν metathesis G3331 removal/change Noun-ASF

ως hōs G5613 as/when Adv

πεποιημενων poieō G4160 to do/make: do Verb-RPP-GPN

ινα hina G2443 in order that/to Conj

μεινη menō G3306 to stay Verb-AAS-3S

τα ho G3588 the/this/who Art-NPN

μη mē G3361 not Particle-N

σαλευομενα saleuō G4531 to shake Verb-PPP-NPN

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Greek Word Reference — Hebrews 12:27

το ho G3588 "the/this/who" Art-NSN

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.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

ετι eti G2089 "still" Adv

Still means something is ongoing or continues to happen, as seen in Mark 5:35 and 1 Corinthians 3:3. It can also mean yet or even, showing something is happening at the present time or will happen in the future.

Definition: ἔτι adv., yet, as yet, still; __1. of time; __(a) of the present (adhuc): Mrk.5:35, 1Co.3:3 15:17, Gal.1:10, al.; __(b) of the past, mostly with impf.: Mat.12:46, Luk.8:49 15:20, Jhn.20:1, Act.9:1, Rom.5:6, 8, 2Th.2:5, Heb.7:10 9:8, al.; __(with) of the future: Luk.1:15, 2Co.1:10; __(d) with a neg.: Mat.5:13, Luk.16:2 20:36, Heb.10:2, Rev.3:12 20:3, al. __2. Of degree, even, yet, still, further: with compar., Php.1:9, Heb.7:15; of what remains, Mrk.12:6, Jhn.4:35 7:33, al.; of what is added, Mat.18:16 26:65, Heb.11:32 12:26-27; of continuance apart from the idea of time, Rom.3:7 6:2 9:19, Gal.5:11; ἔτι δἐ, Act.2:26 (LXX), Heb.11:36; ἔτι τε καί, Luk.14:26, Act.21:28 (AS)

Usage: Occurs in 82 NT verses. KJV: after that, also, ever, (any) further, (t-)henceforth (more), hereafter, (any) longer, (any) more(-one), now, still, yet See also: 1 Corinthians 3:2; Luke 18:22; Hebrews 7:10.

απαξ hapax G530 "once" Adv

Once or one time, like in 2 Corinthians 11:25. It can also mean once for all, as in Hebrews 9:26-27.

Definition: ἅπαξ adv., [in LXX for אֶחָד, פַּעַם ;] __(a) once: 2Co.11:25, Heb_9:26-27; ἔτι ἅ., Heb.12:26-27; ἅ. τ. ἐνιαυτοῦ, Heb.9:7; καί ἅ. κ. δίς, twice: Php.4:16, 1Th.2:18; __(b) once for all: Heb.6:4 9:28 10:2, 1Pe.3:18, Ju 3 5 (MM, VGT, see word).† (AS)

Usage: Occurs in 14 NT verses. KJV: once See also: 1 Peter 3:18; Hebrews 9:28; Hebrews 6:4.

δηλοι dēloō G1213 "to make clear" Verb-PAI-3S

To make clear means to explain or declare something, like in 1 Corinthians 3:13. It is used to help people understand an idea or concept, making it plain and easy to grasp.

Definition: δηλόω, -ῶ [in LXX chiefly for ידע ;] to make plain, declare: with accusative, 1Co.3:13, Col.1:8, Heb.9:8 12:27; with dative of person(s), 2Pe.1:14; with dative of person(s), before περί (pass.), 1Co.1:11; before εἰς, 1Pe.1:11.† SYN.: ἐμφανίζω, to make manifest, render visible to the sight; δ. to render evident to the mind. (AS)

Usage: Occurs in 7 NT verses. KJV: declare, shew, signify See also: 1 Corinthians 1:11; 2 Peter 1:14; 1 Peter 1:11.

των ho G3588 "the/this/who" Art-GPN

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.

σαλευομενων saleuō G4531 "to shake" Verb-PPP-GPN

This word means to shake or agitate, used in Matthew 11:7 and Luke 6:48 to describe the effects of wind or storms.

Definition: σαλεύω (σάλος), [in LXX for מוֹט, זוּעַ, etc. ;] prop., of the action of wind, storm, etc., to agitate, shake: of a reed, Mat.11:7, Luk.7:24; a house, Luk.6:48, Act.4:31 16:26; the earth, Heb.12:26; the heavenly bodies, Mat.24:29, Mrk.13:25, Luk.21:26; of a vessel shaken in filling, Luk.6:38. Metaphorical, __(a) to shake, i.e. to render insecure: τὰ σαλευόμενα, τὰ μὴ., Heb.12:27; __(b) with accusative of person(s), to cast down from a sense of security and happiness: Act.2:25 (LXX); __(with) to unsettle or drive away: pass., before ἀπὸ τ. νοός, 2Th.2:2; __(d) to stir up: τ. ὄχλους, Act.17:13.† (AS)

Usage: Occurs in 14 NT verses. KJV: move, shake (together), which can(-not) be shaken, stir up See also: 2 Thessalonians 2:2; Luke 6:38; Hebrews 12:26.

την ho G3588 "the/this/who" Art-ASF

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.

μεταθεσιν metathesis G3331 "removal/change" Noun-ASF

A change in position or removal of something, like a law or a person, as mentioned in Hebrews 7:12 and 11:5. It can also mean a transfer to a new place. This word is used to describe a significant change or movement.

Definition: μετά-θεσις, -εως, ἡ (μετατίθημι) [in LXX: 2Ma.11:24 * ;] __1. change of position, removal : Heb.11:5. __2. change, as of that which has been established : Heb.7:12 12:27.† (AS)

Usage: Occurs in 3 NT verses. KJV: change, removing, translation See also: Hebrews 7:12; Hebrews 11:5; Hebrews 12:27.

ως hōs G5613 "as/when" Adv

This word means as or when, showing a comparison or timing. It's used in many verses, like Mark 4:26 and 1 Corinthians 3:15, to show how things are done. It helps explain how or when something happens.

Definition: ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ. __I. As relat. adv. of manner, as, like as, just as, even as; __1. with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mrk.4:26, 1Co.3:15, Eph.5:28, Jas.2:12, al.; ὡς . . . οὕτως, Act.8:32, 1Co.7:17, al.; elliptically (sc. οὕτως, οὕτω), with nom., Mat.6:29, al.; with accusative, Mat.19:19, Mrk.12:31, al.; with prep., Mat.26:55, Mrk.14:48, Luk.22:52, Jhn.7:10, al.; with verb., Jhn.15:6, 2Co.3:1, Eph.2:3, 1Th.5:6, al.; with ptcp. (the ptcp. however not having the special force wh. it has in cl.; see Bl., §73, 5; 74, 6), Mat.7:29, Mrk.1:22, Heb.13:17, al.; freq implying opinion or belief, Rom.9:32; so esp, with genitive absol., 1Co.4:18, 2Co.5:20, 1Pe.4:12, 2Pe.1:3. __2. Before numerals, about, nearly: Mrk.5:13, Jhn.1:40, Act.5:7, al. __3. Before adjectives and adverbs, how: Rom.10:15 11:33, 1Th.2:10; with superl., ὡς τάχιστα, as quickly as possible, Act.17:15. __II. As conjunction; __1. temporal, __(a) as, when, since: Mrk.9:21 14:72, Luk.1:23, Jhn.2:9, al.; __(b) while, when, as long as: Luk.12:58, Jhn.12:36, Gal.6:10 (Field, Notes, 191); ὡς ἄν (M, Pr., 167, and see: ἄν), Rom.15:24, 1Co.11:34, Php.2:23. __2. Final, in order that; with inf., in order to (M, Pr., 204n), Luk.9:52, Act.20:24, Heb.7:9. (AS)

Usage: Occurs in 436 NT verses. KJV: about, after (that), (according) as (it had been, it were), as soon (as), even as (like), for, how (greatly), like (as, unto), since, so (that), that, to wit, unto, when(-soever), while, X with all speed See also: 1 Corinthians 3:1; 2 Timothy 1:3; 1 Peter 1:14.

πεποιημενων poieō G4160 "to do/make: do" Verb-RPP-GPN

This word means to make or do something, and it's used in a very broad sense. It can mean to create, produce, or cause something to happen. In the Bible, it's often used to describe God's creative power, like in Matthew 19:4 and Mark 10:6.

Definition: ποιέω, -ῶ, [in LXX for a great variety of words, but chiefly for עשׂה ;] __1. to make, produce, create, cause: with accusative of thing(s), Mat.17:4, Mrk.9:5, Jhn.9:11, Act.9:39, Rom.9:20, al.; of God as Creator (with accusative of person(s) also), Mat.19:4, Mrk.10:6, Luk.11:40, Act.4:24, Heb.1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mat.20:12 (cf. Rut.2:19; so AV, but see infr.), Rev.13:5, R, mg. (but see infr.); σκάνδαλα, Rom.16:17; εἰρεήνην, Eph.2:15, Jas.3:18; ἐπίστασιν, Act.24:12; συστροφήν, Act.23:12; with accusative of thing(s) and dative of person(s), Luk.1:68, Act.15:3; with nouns expressing action or its accomplishment, forming a periphr. for the cogn. verb: ὁδόν π. (cl. ὁ ποιεῖσθαι), to go on, advance, Mrk.2:23; πόλεμον, Rev.11:7, al.; ἐκδίκησιν, Luk.18:7, 8; ἐνέδραν, Act.25:3; κρίσιν, Jhn.5:27, Ju 15; ἔργα, Jhn.5:36, al.; (σημεῖα), Jhn.2:23 and freq., Act.2:22, al.; so also mid. ποιεῖσθαι: μονήν, Jhn.14:23; πορείαν, Luk.13:22; κοινωνίαν, Rom.15:26; of food, to make ready, prepare: δεῖπνον, Mrk.6:21, al.; δοχήν, Luk.5:29 14:13; γάμους, Mat.22:2; of time, to spend (cl.): ὥραν, Mat.20:12, RV (but see supr. and cf. McN, in l.); μῆνας, Rev.13:5, R, txt. (cf. Swete, in l.; but see supr.); ἐνιαυτόν, Jas.4:13; with accusative before ἐκ, Jhn.2:15, al.; with accusative and accusative pred., Mat.3:3 12:16, Mrk.1:3 3:12, Jhn.5:11, al.; with adv., καλῶς, Mrk.7:37; ἑορτὴν π. (Dem., Exo.23:16, al.), Act.18:21, Rec.; πάσχα, Mat.26:18; to make or offer a sacrifice (Plat., Xen., al.; Job.42:8, 3Ki.11:33; so some understand τοῦτο ποιεῖτε, Luk.22:19, but see Abbott, Essays, 110ff.); before ἵνα (WM, 422f.; M, Pr., 228), Jhn.11:37, Col.4:16, Rev.3:9. __2. to do, perform, carry out, execute: absol., with adv., καλῶς π., Mat.12:12, 1Co.7:37, 38 Jas.2:19; id. before ptcp. (cl.; see M, Pr., 228), Act.10:33, Php.4:14, 2Pe.1:19, 3Jo.6; οὕτως, Mat.24:46, Luk.9:15, al.; ὡς (καθώς), Mat.1:24 2:16, al.; ὁμοίως, Luk.3:11; ὡσαύτως, Mat.20:5; with ptcp., ἀγνοῶν ἐποίησα, 1Ti.1:13; with accusative of thing(s): τί interrog., Mat.12:3, Mrk.2:25, Luk.6:2, al.; τοῦτο, Mat.13:28, Mrk.5:32, Luk.22:19 (WH om.; see supr., ref. to Abbott, Essays), Rom.7:20, al.; with nouns expressing command or regulation: τ. νόμον (not as in cl., to make a law), Jhn.7:19, Gal.5:3 (cf. in LXX, Jos.22:5, 1Ch.22:12, al.); τ. ἐντολάς, Mat.5:19; similarly with other nouns expressing conduct: τ. δικαιοσύνην, Mat.6:1, al.; τ. ἀλήθειαν, Jhn.3:21, al., etc.; with dupl. accusative, Mat.27:22, Mrk.15:12; with accusative of thing(s) and dative of person(s) (commod., incomm.; rare in cl.), Mat.7:12, Mrk.5:19, 20 Luk.1:49, Jhn.9:26, al. SYN.: πράσσω, which see The general distinction between the two words is that between particular action and its habitual performance (cf. Tr., Syn., §xcvi; Westc. on Jhn.3:21; ICC on Rom.1:32). (AS)

Usage: Occurs in 519 NT verses. KJV: abide, + agree, appoint, X avenge, + band together, be, bear, + bewray, bring (forth), cast out, cause, commit, + content, continue, deal, + without any delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have, hold, X journeying, keep, + lay wait, + lighten the ship, make, X mean, + none of these things move me, observe, ordain, perform, provide, + have purged, purpose, put, + raising up, X secure, shew, X shoot out, spend, take, tarry, + transgress the law, work, yield See also: 1 Corinthians 5:2; Acts 21:13; 1 Peter 2:22.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

μεινη menō G3306 "to stay" Verb-AAS-3S

This word means 'to stay' and is used to describe remaining in a place or state. It appears in Matthew and John to describe Jesus and the Holy Spirit staying with someone. It's often translated as 'abide' or 'remain'.

Definition: μένω, [in LXX for קוּם ,עמד, etc. ;] to stay, abide, remain. __1. Intrans.; __(i) of place: before ἐν, Luk.8:27, al.; παρά, with dative of person(s), Jhn.1:40, al; σύν, Luk.1:56; καθ᾽ ἑαυτόν, Act.28:16; with adv., ἐκεῖ, Mat.10:11; ὧδε, Mat.26:38; metaphorically, 1Jn.2:18; of the Holy Spirit, Jhn.1:32, 33 14:17; of Christ, Jhn.6:56 15:4, al.; ὁ θεός, 1Jn.4:15, conversely, of Christians, Jhn.6:56 15:4, 1Jn.4:15, al.; ὁ λόγος τ. θεοῦ, 1Jn.2:14; ἡ ἀλήθεια, II Jo 2, al. __(ii) Of time; __(a) of persons: Php.1:25; before εἰς τ. αἰῶνα, Jhn.12:34, Heb.7:24, 1Jn.2:17; ὀλίγον, Rev.17:10; ἕως ἔρχομαι, Jhn.21:22, 23; __(b) of things, lasting or enduring: cities, Mat.11:23, Heb.13:14; λόγος θεοῦ, 1Pe.1:23; ἁμαρτία, Jhn.9:41. __(iii) Of condition: with pred., μόνος, Jhn.12:24; ἄγαμος, 1Co.7:11; πιστός, 2Ti.2:13; ἱερεύς, Heb.7:3; with adv., οὕτως, 1Co.7:40; ὡς κἀγώ, ib. 8; before ἐν, ib. 20, 24. __2. Trans. (Bl., §34, 1; Field, Notes, 132): with accusative of person(s), Act.20:5, 23 (cf. ἀνα-, δια-, ἐν-, ἐπι-, κατα-, παρα-, συν-παρα-, περι-, προσ-, ὑπο-μένω). (AS)

Usage: Occurs in 105 NT verses. KJV: abide, continue, dwell, endure, be present, remain, stand, tarry (for), X thine own See also: 1 Corinthians 3:14; Hebrews 7:24; 1 Peter 1:23.

τα ho G3588 "the/this/who" Art-NPN

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.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

σαλευομενα saleuō G4531 "to shake" Verb-PPP-NPN

This word means to shake or agitate, used in Matthew 11:7 and Luke 6:48 to describe the effects of wind or storms.

Usage: Occurs in 14 NT verses. KJV: move, shake (together), which can(-not) be shaken, stir up See also: 2 Thessalonians 2:2; Luke 6:38; Hebrews 12:26.

Study Notes — Hebrews 12:27

Show Verse Quote Highlights

Context
Cross References
Hebrews 12:27 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 12:27
Jamieson-Fausset-Brown on Hebrews 12:27
Matthew Poole's Commentary on Hebrews 12:27
Trapp's Commentary on Hebrews 12:27
Ellicott's Commentary on Hebrews 12:27
Adam Clarke's Commentary on Hebrews 12:27
Cambridge Bible on Hebrews 12:27
Barnes' Notes on Hebrews 12:27
Whedon's Commentary on Hebrews 12:27
Sermons on Hebrews 12:27

Context — An Unshakable Kingdom

25See to it that you do not refuse Him who speaks. For if the people did not escape when they refused Him who warned them on earth, how much less will we escape if we reject Him who warns us from heaven? 26At that time His voice shook the earth, but now He has promised, “Once more I will shake not only the earth, but heaven as well.”

27The words “Once more” signify the removal of what can be shaken—that is, created things—so that the unshakable may remain.

28Therefore, since we are receiving an unshakable kingdom, let us be filled with gratitude, and so worship God acceptably with reverence and awe. 29“For our God is a consuming fire.”

Cross References

	Reference	Text (BSB)
1	1 Corinthians 7:31	and those who use the things of this world, as if not dependent on them. For this world in its present form is passing away.
2	Matthew 24:35	Heaven and earth will pass away, but My words will never pass away.
3	2 Peter 3:10–11	But the Day of the Lord will come like a thief. The heavens will disappear with a roar, the elements will be destroyed by fire, and the earth and its works will be laid bare. Since everything will be destroyed in this way, what kind of people ought you to be? You ought to conduct yourselves in holiness and godliness
4	Revelation 21:1	Then I saw a new heaven and a new earth, for the first heaven and earth had passed away, and the sea was no more.
5	Revelation 11:15	Then the seventh angel sounded his trumpet, and loud voices called out in heaven: “The kingdom of the world has become the kingdom of our Lord and of His Christ, and He will reign forever and ever.”
6	Psalms 102:26–27	They will perish, but You remain; they will all wear out like a garment. Like clothing You will change them, and they will be passed on. But You remain the same, and Your years will never end.
7	Ezekiel 21:27	A ruin, a ruin, I will make it a ruin! And it will not be restored until the arrival of Him to whom it belongs, to whom I have assigned the right of judgment. ’

Hebrews 12:27 Summary

[Hebrews 12:27 tells us that God is going to shake everything that can be shaken, which means everything in the physical world, so that what is unshakable and eternal can remain. This is a reminder that our focus should be on the things that are eternal, not the temporary things of this world. As it says in Matthew 6:20, we should store up treasures in heaven, where they will not be shaken. By trusting in God's plan, we can live with confidence and hope, knowing that He is establishing an unshakable kingdom, as promised in Hebrews 12:28.]

Frequently Asked Questions

What does the phrase 'Once more' signify in Hebrews 12:27?

The phrase 'Once more' signifies the removal of what can be shaken, which refers to created things, so that the unshakable may remain, as seen in Hebrews 12:27 and supported by Haggai 2:6-7, which speaks of God shaking the heavens and the earth.

What are the 'created things' that can be shaken?

The 'created things' that can be shaken refer to everything in the physical world, as mentioned in Hebrews 12:27, which will be removed to make way for the unshakable kingdom of God, as promised in Hebrews 12:28.

What is the purpose of God shaking created things?

The purpose of God shaking created things is to remove what is temporary and fleeting, so that what is eternal and unshakable may remain, as seen in Hebrews 12:27 and echoed in Psalm 102:26, which states that the heavens will perish, but God's salvation will endure forever.

How does this verse relate to our everyday lives?

This verse reminds us that our focus should be on the eternal and unshakable things of God, rather than the temporary things of this world, as encouraged in Colossians 3:2, which instructs us to set our minds on things above, not on earthly things.

Reflection Questions

What are the things in my life that are 'shakable' and how can I let go of them to focus on the unshakable?
How can I trust in God's plan to remove the temporary things in my life and replace them with the eternal?
What does it mean for me to live in light of the 'unshakable kingdom' that God is establishing, as mentioned in Hebrews 12:28?
In what ways can I 'worship God acceptably with reverence and awe', as encouraged in Hebrews 12:28, in response to the promise of God's unshakable kingdom?
How can I apply the truth of Hebrews 12:27 to my daily life, especially when faced with uncertainty or instability?

Gill's Exposition on Hebrews 12:27

And this word yet once more,.... Or as it is in Haggai 2:6 "yet once it is a little while"; which suggests, that as something had been done already, so in a very little time, and at once, something

Jamieson-Fausset-Brown on Hebrews 12:27

And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.

Matthew Poole's Commentary on Hebrews 12:27

The interpretation of the former matter in this verse, is introduced by reassuming: And this, Yet once more; as if he said: I told you that God promised, Yet once more, &c.; what he meaneth by it I now declare to you: this shaking of God intends not a small alteration, but a total removal and abolition of the Israelitish heaven and earth, forementioned, an alteration of their church, religion, and administration, and a total abrogating of them, because they are hand work, . Such as were at God’ s direction made by men, as tabernacle, altar, and that typical service, not reaching the spiritual design of God, and but types of far better to succeed them; and which settled, did make the others to be finished, past, and never to return again. That those things which cannot be shaken may remain: these better things are the administration of Christ’ s kingdom unshakeable, his church state which is heavenly, settled by his own evangelical laws and ordinances, which he hath so fixed by promise, as never to be removed till the whole church of Christ be completed with him in heaven, 28:18-20.

Trapp's Commentary on Hebrews 12:27

27 And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. Ver. 27. And this word, yet once more] The apostle commenteth upon the prophet whom he citeth, and from that word of his, Yet once, conchdeth the dissolution of the present frame of the world by the last fire, and the establishing of that new heaven and new earth, wherein dwelleth righteousness, 2 Peter 3:12-13. The force of Scripture words is then well to be weighed by those that will draw therehence right consequences. And they have done singular good service to God and his Church that have employed their time and their talents for the finding out the sense of the text, by fishing out the full import and signification of the original words. In which kind learned Mr Leigh, by his Critica Sacra upon both Testaments, hath merited much commendation. And now much more on his late elaborate Annotations upon the New Testament, whereby I confess I have received much help in this review.

Ellicott's Commentary on Hebrews 12:27

(27) This word, “Yet once more,” is equivalent to once more only; and the words “once more only will I move the heaven and the earth” must of necessity point to the final change, which issues in the removal of all that can pass away. Which cannot be shaken.—Literally, which are not shaken. The great difficulty of the verse is to ascertain on what word this clause depends. (1) If upon “removing,” the sense will be: This word . . . signifieth the removing of the things made (as being created things), that the things not shaken may remain. The next verse throws light on the writer’s meaning; there that which “cannot be shaken” is the kingdom which we receive: he is not speaking of that which belongs to a material creation. (2) The other view can only be briefly mentioned: This word . . . signifieth the removing of the things shaken, as of things that have been made in order that the things not shaken may remain. The idea is striking—that created things were made for the very purpose of giving place to what shall abide; but the other view seems to give the more probable meaning of the verse.

Adam Clarke's Commentary on Hebrews 12:27

Verse 27. The removing of those things that are shaken] The whole of the Jewish polity, which had been in a shaken state from the time that Judea had fallen under the power of the Romans. As of things that are made] That is, subjects intended to last only for a time. God never designed that the Jewish religion should become general, nor be permanent. Those things which cannot be shaken] The whole Gospel system, which cannot be moved by the power of man. May remain.] Be permanent; God designing that this shall be the last dispensation of his grace and mercy, and that it shall continue till the earth and the heavens are no more.

Cambridge Bible on Hebrews 12:27

27. And this word, Yet once more] The argument on the phrase “Again, yet once for all,” and the bringing it into connexion with the former shaking of the earth at Sinai resembles the style of argument on the word “to-day” in Hebrews 3:7 to Hebrews 4:9; and on the word “new” in Hebrews 8:13.the removing …] The rest of this verse may be punctuated “Signifies the removal of the things that are being shaken as of things which have been made, in order that things which cannot be shaken, may remain.” The “things unshakeable” are God’s heavenly city and eternal kingdom (Daniel 2:44; Revelation 21:1, &c.). The material world—its shadows, symbols and all that belong to it—are quivering, unreal, evanescent (Psalms 102:25-26; 2 Peter 3:10; Revelation 20:11). It is only the Ideal which is endowed with eternal reality (Daniel 2:44; Daniel 7:13-14). This view, which the Alexandrian theology had learnt from the Ethnic Inspiration of Plato, is the reverse of the view taken by materialists and sensualists. They only believe in what they can taste, and see, and “grasp with both hands;” but to the Christian idealist, who walks by faith and not by sight, the Unseen is visible (ὡςὁρῶντὸνἈόρατον (Hebrews 11:27), τὰγὰρἀόρατααὐτοῦ … νοούμενακαθορᾶται, Romans 1:20), and the Material is only a perishing copy of an Eternal Archetype. The earthquake which dissolves and annihilates things sensible is powerless against the Things Invisible. The rushing waters of the cataract only shake the shadow of the pine.

Barnes' Notes on Hebrews 12:27

And this word, Yet once more - That is, this reference to a great agitation or commotion in some future time.

Whedon's Commentary on Hebrews 12:27

27. This word, (or formula,) Yet once more—The passage is quoted from Haggai 2:6, and reads, according to the Septuagint, “Yet once, it is a little while, and I will shake the heavens, and the earth,

Sermons on Hebrews 12:27

	Sermon	Description
	Hannah Effectual Prayer by Leonard Ravenhill	In this sermon, the pastor begins by praying for the breaking of spiritual bondage and for the transformation of the past into light. He then talks about the importance of having a
	The Word in a Recession by Zac Poonen	In this sermon, the preacher emphasizes the importance of placing our confidence solely in God, rather than in worldly possessions or external factors. He warns against being foole
	Holiness to Completion in the Fear of God by Tim Conway	This sermon emphasizes the importance of self-cleansing for Christians based on 2 Corinthians 7:1. It highlights the need to cleanse ourselves from all defilement, pursue holiness,
	All Things Work Together for Good by Leonard Ravenhill	Leonard Ravenhill emphasizes the profound truth that 'all things work together for good' as he reflects on the trials and tribulations faced by believers. He shares a poignant stor
	No Rest Yet by Arthur John Gossip	Arthur John Gossip preaches about God's relentless pursuit of His children, refusing to let them settle for mediocrity or comfort, constantly challenging them to step out of their
	Important Questions by Richard Owen Roberts	The preacher delves into the meaning of 'burned up' (katakaio) in the Bible, emphasizing its significance in consuming or destroying by fire, symbolizing the ultimate purification
	Some Things Relating to Religion, Proposed to the Royal Society by Isaac Penington	Isaac Penington preaches about the importance of true spirituality and worship, emphasizing the need to abide in the witness of God in the conscience, which leads to genuine faith,