KJV: But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.
YLT: and apart from faith it is impossible to please well, for it behoveth him who is coming to God to believe that He is, and to those seeking Him He becometh a rewarder.
Darby: But without faith it is impossible to please him. For he that draws near to God must believe that he is, and that he is a rewarder of them who seek him out.
ASV: And without faith it is impossible to be well-pleasing unto him ; for he that cometh to God must believe that he is, and that he is a rewarder of them that seek after him.
| χωρὶς | Without |
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Parse: Preposition Root: χωρίς Sense: separate, apart. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| πίστεως | faith |
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Parse: Noun, Genitive Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
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| ἀδύνατον | [it is] impossible |
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Parse: Adjective, Nominative Neuter Singular Root: ἀδύνατος Sense: without strength, impotent, powerless, weakly, disabled. |
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| εὐαρεστῆσαι | to please [Him] |
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Parse: Verb, Aorist Infinitive Active Root: εὐαρεστέω Sense: to be well pleasing. |
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| πιστεῦσαι | To believe |
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Parse: Verb, Aorist Infinitive Active Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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| δεῖ | it behooves |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: δεῖ Sense: it is necessary, there is need of, it behooves, is right and proper. |
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| τὸν | the one |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| προσερχόμενον | drawing near |
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Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Singular Root: προσέρχομαι Sense: to come to, approach. |
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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεῷ | to God |
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Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ἔστιν | He exists |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| καὶ | and [that] |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| τοῖς | to those |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἐκζητοῦσιν | earnestly seeking out |
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Parse: Verb, Present Participle Active, Dative Masculine Plural Root: ἐκζητέω Sense: to seek out, search for. |
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| μισθαποδότης | a rewarder |
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Parse: Noun, Nominative Masculine Singular Root: μισθαποδότης Sense: one who pays wages, a rewarder. |
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| γίνεται | He becomes |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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Greek Commentary for Hebrews 11:6
Strong word as in Hebrews 6:4, Hebrews 6:18. See Romans 8:8 for same idea with αρεσαι aresai Must believe Moral necessity to have faith (trust, πιστευω pisteuō). This is true in business also (banks, for instance). That he is The very existence of God is a matter of intelligent faith (Romans 1:19.) So that men are left without excuse. He is a rewarder Rather, “becomes a rewarder” (present middle indicative of γινομαι ginomai not of ειμι eimi). Only N.T. example of μισταποδοτης misthapodotēs late and rare double compound (one papyrus example, from μιστος misthos (reward) and αποδιδωμι apodidōmi (to pay back) like μισταποδοσια misthapodosia (Hebrews 10:35; Hebrews 11:26). Seek after That seek out God. [source]
The aorist gives the sense of at all, stating the verbal idea without time, as a universal proposition. Comp. Romans 8:8. [source]
See on Hebrews 4:16. Must ( δεῖ ). An essential obligation. In the nature of the case. That he is ( ὅτι ἔστιν ). Faith in God involves belief in his existence although he is unseen. [source]
Note the difference of the verb: not simply exists, but comes to pass as; proves to be, habitually, so that he who approaches God has, through faith, the assurance that his seeking God will result in good to himself. Μισθαποδότης rewarderN.T.oComp. μισθαποδοσία recompenseof reward, Hebrews 2:2(note); Hebrews 10:35; Hebrews 11:26. [source]
Lit. unto them that seek him out. Comp. Acts 15:17; Hebrews 12:17; 1 Peter 1:10. The verb is used of seeking God, Romans 3:11. God's beneficent will and attitude toward the seeker are not always apparent at the first approach. In such cases there is occasion for faith, in the face of delay, that diligent seeking will find its reward. One is reminded of Jesus' lessons on importunity in seeking God, Luke 11:5-10; Luke 18:1-8.He hides himself so wondrouslyAs though there were no God;He is least seen when all the powersOf ill are most abroad.Or he deserts us at the hourThe fight is almost lost,And seems to leave us to ourselvesJust when we need him most.It is not so, but so it looks;And we lose courage then;And doubts will come if God hath keptHis promises to men.”Faber. [source]
Reverse Greek Commentary Search for Hebrews 11:6
N.T.oolxx. Ἑυαρεστεῖν tobe well pleasing, Hebrews 11:5, Hebrews 11:6; Hebrews 13:16. For the adjective εὐάρεστος well-pleasingsee on Titus 2:9. [source]
See on 1 Peter 1:10. Comp. Hebrews 11:6. See also on questionings, 1 Timothy 1:4. [source]
Your boldness of Hebrews 10:35. Recompense of reward Late double compound, like μισταποδοτης misthapodotēs (Hebrews 11:6), from μιστος misthos (reward, wages) and αποδιδωμι apodidōmi to give back, to pay (repay). In N.T. only here, Hebrews 2:2; Hebrews 11:26. Of patience Old word for remaining under trial (Luke 8:15). This was the call of the hour then as now. Having done the will of God This is an essential prerequisite to the exercise of patience and to obtain the promised blessing. There is no promise to those who patiently keep on doing wrong. That ye may receive the promise (ινα κομισηστε την επαγγελιαν hina komisēsthe tēn epaggelian) Purpose clause with ινα hina and the first aorist middle subjunctive of κομιζω komizō old verb to carry (Luke 7:37), in the middle to get back one‘s own (Matthew 25:27), to receive. See also Hebrews 11:39. Now the author is ready to develop this great idea of receiving the promise in Christ. [source]
Condition of first class, assumed as true. Through angels Allusion to the use of angels by God at Sinai as in Acts 7:38, Acts 7:53; Galatians 3:19, though not in the O.T., but in Josephus (Ant. XV. 156). Transgression and disobedience Both words use παραρυωμεν para as in παραβασις pararuōmen refused to obey (stepping aside, παρακοη para -μισταποδοσιαν basis as in Romans 2:23), neglect to obey Late double compound, like μιστοδοσια misthapodotēs (Hebrews 11:6), from ενδικον misthos (reward) and apodidōmi to give back. The old Greeks used misthodosia Just Old compound adjective, in N.T. only here and Romans 3:8. [source]
Present active middle volitive subjunctive of προσερχομαι proserchomai “Let us keep on coming to” our high priest, this sympathizing and great high priest. Instead of deserting him, let us make daily use of him. This verb in Hebrews means reverent approach for worship (Hebrews 7:25; Hebrews 10:1, Hebrews 10:22; Hebrews 11:6). Unto the throne of grace This old word Hence we should come “with boldness” Telling Jesus the whole story of our shortcomings. That we may receive mercy Purpose clause with ινα hina and second aorist active subjunctive of λαμβανω lambanō And find grace Second aorist active subjunctive of ευρισκω heuriskō We are sure to gain both of these aims because Jesus is our high priest on the throne. To help us in time of need οητεια Boētheia is old word (from βοητεω boētheō Hebrews 2:18 which see), in N.T. only here and Acts 27:17. Ευκαιρος Eukairos is an old word also (ευ eu well, καιρος kairos opportunity), only here in N.T. “For well-timed help,” “for help in the nick of time,” before too late. [source]
The αδυνατον adunaton (impossible) comes first in Hebrews 6:4 without εστιν estin (is) and there is no “them” in the Greek. There are three other instances of αδυνατον adunaton in Hebrews (Hebrews 6:18; Hebrews 10:4; Hebrews 11:6). The present active infinitive of ανακαινιζω anakainizō (late verb, ανα καινος ana class="normal greek">ανακαινοω kainos here only in the N.T., but αδυνατον anakainoō 2 Corinthians 4:16; Colossians 3:10) with αναστραυρουντας εαυτοις adunaton bluntly denies the possibility of renewal for apostates from Christ (cf. 3:12-4:2). It is a terrible picture and cannot be toned down. The one ray of light comes in Hebrews 6:8-12, not here. Seeing they crucify to themselves afresh (τους παραπεσοντας anastraurountas heautois). Present active participle (accusative plural agreeing with ανασταυροω tous ανα parapesontas) of και παραδειγματιζοντας anastauroō the usual verb for crucify in the old Greek so that παραδειγματιζω ana - here does not mean “again” or “afresh,” but “up,” sursum, not rursum (Vulgate). This is the reason why renewal for such apostates is impossible. They crucify Christ. And put him to an open shame (παραδειγμα kai paradeigmatizontas). Present active participle of δειγματισαι paradeigmatizō late verb from paradeigma (example), to make an example of, and in bad sense to expose to disgrace. Simplex verb deigmatisai in this sense in Matthew 1:19. [source]
This is the reply of James to the objector. First aorist active imperative of δεικνυμι deiknumi tense of urgency. The point lies in χωρις chōris which means not “without,” but “apart from,” as in Hebrews 11:6 (with the ablative case), “the works that properly belong to it and should characterise it” (Hort). James challenges the objector to do this.And I by my works will shew thee my faith (καγω σοι δειχω εκ των εργων μου την πιστιν kagō soi deixō ek tōn ergōn mou tēn pistin). It is not faith or works, but proof of real faith (live faith vs. dead faith). The mere profession of faith with no works or profession of faith shown to be alive by works. This is the alternative clearly stated. Note πιστιν pistin (faith) in both cases. James is not here discussing “works” (ceremonial works) as a means of salvation as Paul in Gal 3; Rom 4, but works as proof of faith. [source]
It is Christ speaking again and he repeats his promise of coming quickly as in Revelation 22:7. He speaks now as the Rewarder (ο μισταποδοτης ho misthapodotēs) of Hebrews 11:6. Cf. Revelation 11:18; Isaiah 40:10; Isaiah 62:11. [source]