KJV: For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,
YLT: for it is impossible for those once enlightened, having tasted also of the heavenly gift, and partakers having became of the Holy Spirit,
Darby: For it is impossible to renew again to repentance those once enlightened, and who have tasted of the heavenly gift, and have been made partakers of the Holy Spirit,
ASV: For as touching those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit,
| 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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| τοὺς | to those |
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Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἅπαξ | once |
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Parse: Adverb Root: ἅπαξ Sense: once, one time. |
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| φωτισθέντας | having been enlightened |
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Parse: Verb, Aorist Participle Passive, Accusative Masculine Plural Root: φωτίζω Sense: to give light, to shine. |
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| γευσαμένους | having tasted |
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Parse: Verb, Aorist Participle Middle, Accusative Masculine Plural Root: γεύομαι Sense: to taste, to try the flavour of. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| δωρεᾶς | gift |
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Parse: Noun, Genitive Feminine Singular Root: δωρεά Sense: a gift. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐπουρανίου | heavenly |
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Parse: Adjective, Genitive Feminine Singular Root: ἐπουράνιος Sense: existing in heaven. |
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| μετόχους | partakers |
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Parse: Adjective, Accusative Masculine Plural Root: μέτοχος Sense: sharing in, partaking. |
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| γενηθέντας | having become |
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Parse: Verb, Aorist Participle Passive, Accusative Masculine Plural Root: γίνομαι Sense: to become, i. |
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| Πνεύματος | of [the] Spirit |
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Parse: Noun, Genitive Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| Ἁγίου | Holy |
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Parse: Adjective, Genitive Neuter Singular Root: ἅγιος Sense: most holy thing, a saint. |
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Greek Commentary for Hebrews 6:4
First aorist passive articular participle (the once for all enlightened) of ποτιζω photizō old and common verb (from πως phōs) as in Luke 11:36. The metaphorical sense here (cf. John 1:9; Ephesians 1:18; Hebrews 10:32) occurs in Polybius and Epictetus. The accusative case is due to ανακαινιζειν anakainizein in Hebrews 6:6. απαχ Hapax here is “once for all,” not once upon a time Tasted of the heavenly gift First aorist middle participle of γευω geuō old verb once with accusative (Hebrews 6:5, καλον ρημα δυναμεις kalon rēma class="normal greek">μετοχους πνευματος αγιου dunameis), usually with genitive (Hebrews 2:9) as here. Partakers of the Holy Ghost (μετοχοι metochous pneumatos hagiou). See Hebrews 3:14 for και παραπεσοντας metochoi These are all given as actual spiritual experiences. And then fell away (παραπιπτω kai parapesontas). No “then” here, though the second aorist (effective) active participle of της χαριτος εχεπεσατε parapiptō old verb to fall beside (aside), means that. Only here in N.T. In Galatians 5:4 we have tēs charitos exepesate (ye fell out of grace, to law, Paul means). [source]
First aorist middle participle of γευω geuō old verb once with accusative (Hebrews 6:5, καλον ρημα δυναμεις kalon rēma class="normal greek">μετοχους πνευματος αγιου dunameis), usually with genitive (Hebrews 2:9) as here. Partakers of the Holy Ghost (μετοχοι metochous pneumatos hagiou). See Hebrews 3:14 for και παραπεσοντας metochoi These are all given as actual spiritual experiences. And then fell away (παραπιπτω kai parapesontas). No “then” here, though the second aorist (effective) active participle of της χαριτος εχεπεσατε parapiptō old verb to fall beside (aside), means that. Only here in N.T. In Galatians 5:4 we have tēs charitos exepesate (ye fell out of grace, to law, Paul means). [source]
It is impossible to dilute this word into difficult. [source]
Rend. “once for all enlightened.” Ἅπαξ is frequent in the Epistle. Comp. Hebrews 9:7, Hebrews 9:26, Hebrews 9:27, Hebrews 9:28; Hebrews 10:2; Hebrews 12:26, Hebrews 12:27. Indicating that the enlightenment ought to have sufficed to prevent them from falling away; not that it does not admit of repetition. Enlightened, through the revelation of God in Christ, the true light, and through the power of the Spirit. Φωτίζειν in lxx usually to teach or instruct; see Psalm 119:130; 2 Kings 12:2; 2 Kings 17:27. Comp. in N.T. John 1:9; Ephesians 1:18; Ephesians 3:9; Hebrews 10:32. Erasmus gives the correct explanation: “Who once for all have left the darkness of their former life, having been enlightened by the gospel teaching.” There is no ground for explaining the word here of baptism, although the fathers from the time of Justin Martyr used φωτίζειν and φωτοσμός in that sense, and this usage continued down to the Reformation. See Just. Mart. Apol. i. 62. Chrysostom entitled his 59th Homily, addressed to candidates for baptism, πρὸς τοὺς μέλλοντας φωτίζεσθαι tothose who are about to be enlightened; and justified this name for baptism by this passage and Hebrews 10:32. The Peshitto translates this passage, “who have once (for all) descended to baptism.” The N.T. gives no example of this usage. [source]
For γευσαμένους tastedcomp. Hebrews 2:9. The meaning is, have consciously partaken of. Comp. 1 Peter 2:3, and τρώγων eateth John 6:56. The heavenly gift is the Holy Spirit. It is true that this is distinctly specified in the next clause, but the two clauses belong together. [source]
“Heavenly gift” emphasizes the heavenly quality of the gift. The Holy Ghost is the gift itself which possesses the heavenly quality. [source]
Reverse Greek Commentary Search for Hebrews 6:4
This word μετοχος metochos from μετεχω metechō to have with, means participation with one in common blessings (Hebrews 3:1, Hebrews 3:14; Hebrews 6:4; Hebrews 12:8). While κοινωνος koinōnos (Luke 5:10 here of James and John also) has the notion of personal fellowship, partnership. Both terms are here employed of the two pairs of brothers who have a business company under Simon‘s lead.Help them (συλλαβεσται sullabesthai). Second aorist middle infinitive. Take hold together with and so to help. Paul uses it in Philemon 4:3. It is an old word that was sometimes employed for seizing a prisoner (Luke 22:54) and for conception (con-capio) by a woman (Luke 1:24).So that they began to sink Consecutive use of ωστε hōste and the infinitive (present tense, inchoative use, beginning to sink). An old verb from βυτος buthos In the N.T. only here and 1 Timothy 6:9. [source]
The almost universal meaning of the word in the New Testament is impossible (see Matthew 19:26; Hebrews 6:4, etc.). The sense of weak or impotent occurs only here and Romans 15:1. [source]
Και Kai is genuine here, though not in Colossians 1:3. The one article First aorist active participle of ευλογεω eulogeō the same word, antecedent action to the doxology (ευλογητος eulogētos). With So-called instrumental use of εν en though in is clear. Every spiritual blessing (πασηι ευλογιαι πνευματικηι pasēi eulogiāi pneumatikēi). Third use of the root ευλογ eulog (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. In the heavenly places in Christ In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις patris (country) in Hebrews 11:16, with κλησις klēsis (calling) in Hebrews 3:1, with δωρεα dōrea (gift) in Hebrews 6:4, with βασιλεια basileia (kingdom) in 2 Timothy 4:18. [source]
So-called instrumental use of εν en though in is clear. Every spiritual blessing (πασηι ευλογιαι πνευματικηι pasēi eulogiāi pneumatikēi). Third use of the root ευλογ eulog (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. In the heavenly places in Christ In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις patris (country) in Hebrews 11:16, with κλησις klēsis (calling) in Hebrews 3:1, with δωρεα dōrea (gift) in Hebrews 6:4, with βασιλεια basileia (kingdom) in 2 Timothy 4:18. [source]
is clear. Every spiritual blessing (πασηι ευλογιαι πνευματικηι pasēi eulogiāi pneumatikēi). Third use of the root ευλογ eulog (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. In the heavenly places in Christ In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις patris (country) in Hebrews 11:16, with κλησις klēsis (calling) in Hebrews 3:1, with δωρεα dōrea (gift) in Hebrews 6:4, with βασιλεια basileia (kingdom) in 2 Timothy 4:18. [source]
In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις patris (country) in Hebrews 11:16, with κλησις klēsis (calling) in Hebrews 3:1, with δωρεα dōrea (gift) in Hebrews 6:4, with βασιλεια basileia (kingdom) in 2 Timothy 4:18. [source]
N.T.oRarely in lxx. Comp. Numbers 25:4, hang them up. From παρὰ beside δεικνύναι toshow or point out. To put something alongside of a thing by way of commending it to imitation or avoidance. To make an example of; thence to expose to public disgrace. Δεῖγμα exampleonly Judges 1:7. Δειγματίζειν tomake a public show or example, Matthew 1:19; Colossians 2:15. See additional note at the end of this chapter. Additional Note on Hebrews 6:4-6.The passage has created much discussion and much distress, as appearing to teach the impossibility of restoration after a moral and spiritual lapse. It is to be observed: (1) That the case stated is that of persons who once knew, loved, and believed Christian truth, and who experienced the saving, animating, and enlightening energy of the Holy Spirit, and who lapsed into indifference and unbelief. -DIVIDER- -DIVIDER- (2) The questions whether it is possible for those who have once experienced the power of the gospel to fall away and be lost, and whether, supposing a lapse possible, those who fall away can ever be restored by repentance - do not belong here. The possibility of a fall is clearly assumed. -DIVIDER- -DIVIDER- (3) The sin in the case supposed is the relinquishment of the spiritual gifts and powers accompanying faith in Christ, and rejecting Christ himself. -DIVIDER- -DIVIDER- (4) The significance of this sin lies in the mental and spiritual condition which it betrays. It is the recoil of conviction from Christ and the adoption of the contrary conviction. -DIVIDER- -DIVIDER- (5) The writer does not touch the question of the possibility of God's renewing such to repentance. He merely puts his own hypothetical case, and says that, in the nature of such a case, the ordinary considerations and means which are applied to induce men to embrace the gospel no longer appeal to the subjects supposed. He contemplates nothing beyond such agencies, and asserts that these are powerless because the man has brought himself into a condition where they can no longer exert any power. Whether God will ever reclaim by ways of his own is a point which is not even touched. Destruction of the faculty of spiritual discernment is the natural outcome of deliberate and persistent sin, and the instrument of its punishment. Note, “renew unto repentance.” God promises pardon on penitence, but not penitence on sin. See a powerful passage in Coleridge's Moral and Religious Aphorisms, Amer. ed., Vol. I., p. 191.sa180 [source]
Omit if any man. Rend. “and if he draw back,” that is, the just man. The possibility of the lapse of even the just is assumed. See on Hebrews 6:4-6. The verb only here, Acts 20:20, Acts 20:27; Galatians 2:12. See on Acts 20:20. Rare in lxx. [source]
See on Hebrews 6:4. [source]
Genitive absolute with the present active participle of αμαρτανω hamartanō circumstantial participle here in a conditional sense. After that we have received “After the receiving” (accusative case of the articular infinitive second aorist active of λαμβανω lambanō after μετα meta). Knowledge “Full knowledge,” as in Hebrews 6:4. There remaineth no more “No longer is there left behind” (present passive indicative as in Hebrews 4:9), for one has renounced the one and only sacrifice for sin that does or can remove sin (10:1-18). [source]
The author now proceeds to show (Hebrews 2:5-18) that the very humanity of Jesus, the Son of Man, likewise proves his superiority to angels. The world to come The new order, the salvation just described. See a like use of μελλω mellō (as participle) with σωτηρια sōtēria (Hebrews 1:14), αιων aiōn (Hebrews 6:4.), αγατα agatha (Hebrews 9:11; Hebrews 10:1), πολις polis (Hebrews 13:14). Whereof we speak The author is discussing this new order introduced by Christ which makes obsolete the old dispensation of rites and symbols. God did not put this new order in charge of angels. [source]
Second perfect active of γινομαι ginomai “we have become,” not the equivalent of εσμεν esmen (are). For μετοχοι metochoi see Hebrews 1:9; Hebrews 3:1; Hebrews 6:4. We have become partners with Christ and hence The same condition as in Hebrews 3:6 with περ per (indeed, forsooth) added to εαν ean Jonathan Edwards once said that the sure proof of election is that one holds out to the end. The beginning of our confidence For υποστασις hupostasis see Hebrews 1:3; Hebrews 11:1. These faltering believers (some even apostates) began with loud confidence and profession of loyalty. And now? [source]
Instrumental case of degree or measure. An argument from the less to the greater, “the first of Hillel‘s seven rules for exegesis” (Moffatt). Think ye An appeal to their own sense of justice about apostates from Christ. Sorer “Worse,” comparative of κακος kakos (bad). Punishment Genitive case with αχιωτησεται axiōthēsetai (first future passive of αχιοω axioō to deem worthy). The word τιμωρια timōria originally meant vengeance. Old word, in lxx, only here in N.T. Who hath trodden under foot the Son of God First aorist active articular participle of καταπατεω katapateō old verb (Matthew 5:13) for scornful neglect like Zechariah 12:3. See same idea in Hebrews 6:6. Wherewith he was sanctified First aorist passive indicative of αγιαζω hagiazō It is an unspeakable tragedy that should warn every follower of Christ not to play with treachery to Christ (cf. Hebrews 6:4-8). An unholy thing Common in the sense of uncleanness as Peter used it in Acts 10:14. Think of one who thus despises “the blood of Christ wherewith he was sanctified.” And yet there are a few today who sneer at the blood of Christ and the gospel based on his atoning sacrifice as “a slaughter house” religion! Hath done despite First aorist active participle of ενυβριζω enubrizō old verb to treat with contumely, to give insult to, here only in the N.T. It is a powerful word for insulting the Holy Spirit after receiving his blessings (Hebrews 6:4). [source]
Literary plural again like πεπεισμετα pepeismetha (Hebrews 6:9). He is not wholly satisfied with them as he had already shown (Hebrews 5:11-14). They have not given up Christ (Hebrews 6:4-8), but many of them are still babes For πληροπορια plērophoria see 1 Thessalonians 1:5; Colossians 2:2. To the end As in Hebrews 3:6, Hebrews 3:14. [source]
Present middle imperative of αναμιμνησκω anamimnēskō as in 2 Corinthians 7:15 “remind yourselves.” The former days were some distance in the past (Hebrews 5:12), some years at any rate. It is a definite experience of people in a certain place. Jerusalem Christians had had experiences of this nature, but so had others. After ye were enlightened First aorist passive participle of πωτιζω phōtizō in the same sense as in Hebrews 6:4 (regeneration) and like “the full knowledge of the truth” in Hebrews 10:26. Conflict Late word from ατλεω athleō to engage in a public contest in the games (2 Timothy 2:5), only here in the N.T. It occurs in the inscriptions. Cf. Hebrews 2:10 for the benefit of “sufferings” in training. [source]
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]
Only here in N.T., for αγιοις hagiois in 1 Thessalonians 5:27 only in late MSS. See Hebrews 2:11 for same idea. First time the author makes direct appeal to the readers, though first person in Hebrews 2:1. Partakers See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [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]
Perfect passive indicative of πειτω peithō literary plural. Note Paul‘s use of πεπεισμαι pepeismai in 2 Timothy 1:12. Better things “The better things” than those pictures in Hebrews 6:4-8. That accompany salvation “Things holding on to salvation” (Mark 1:38), a common Greek phrase εχομενα echomena present middle participle of εχω echō Though we thus speak Concessive condition of the first class. Explanatory, not apologetic, of his plain talk. Not unrighteous to forget Second aorist middle infinitive of επιλαντανω epilanthanō with genitive case But even God cannot remember what they did not do. In that ye ministered and still do minister First aorist active and present active participle of the one verb διακονεω diakoneō the sole difference being the tense (single act aorist, repeated acts present). [source]
See Hebrews 6:17. God‘s promise and God‘s oath, both unchangeable. In which it is impossible for God to lie Put this “impossibility” by that in Hebrews 6:4-6. πσευσασται Theon is accusative of general reference with πσευδομαι pseusasthai first aorist middle infinitive of ινα εχωμεν pseudomai That we may have Purpose clause with εχω hina and the present active subjunctive of ισχυραν παρακλησιν echō “that we may keep on having.” Strong consolation “Strong encouragement” by those two immutable things. Who have fled for refuge Articular effective second aorist active participle of κρατησαι katapheugō old verb, in N.T. only here and Acts 14:6. The word occurs for fleeing to the cities of refuge (Deuteronomy 4:42; Deuteronomy 19:5; Joshua 20:9). To lay hold of First aorist active (single act) infinitive of προκειμενης krateō in contrast with present tense in Hebrews 4:14 (hold fast). Set before us Placed before us as the goal. See this same participle used with the “joy” (charas) set before Jesus (Hebrews 12:2). [source]
Condition of first class with ει ei and first aorist middle indicative of γευω geuō in figurative sense as in Hebrews 6:4. “A taste excites the appetite” (Bengel). [source]