KJV: But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.
YLT: and that which is bearing thorns and briers is disapproved of, and nigh to cursing, whose end is for burning;
Darby: but bringing forth thorns and briars, it is found worthless and nigh to a curse, whose end is to be burned.
ASV: but if it beareth thorns and thistles, it is rejected and nigh unto a curse; whose end is to be burned.
| ἐκφέρουσα | [That] bringing forth |
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Parse: Verb, Present Participle Active, Nominative Feminine Singular Root: ἐκφέρω Sense: to carry out, to bear forth. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἀκάνθας | thorns |
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Parse: Noun, Accusative Feminine Plural Root: ἄκανθα Sense: thorn, bramble. |
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| τριβόλους | thistles |
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Parse: Noun, Accusative Masculine Plural Root: τρίβολος Sense: a thistle, a prickly wild plant, hurtful to other plants. |
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| ἀδόκιμος | [is] worthless |
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Parse: Adjective, Nominative Feminine Singular Root: ἀδόκιμος Sense: not standing the test, not approved. |
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| κατάρας | a curse |
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Parse: Noun, Genitive Feminine Singular Root: κατάρα Sense: an execration, imprecation, curse. |
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| ἐγγύς | near to |
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Parse: Preposition Root: ἐγγύς Sense: near, of place and position. |
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| ἧς | of which |
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Parse: Personal / Relative Pronoun, Genitive Feminine Singular Root: ὅς Sense: who, which, what, that. |
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| τέλος | end [is] |
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Parse: Noun, Nominative Neuter Singular Root: τέλος Sense: end. |
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| εἰς | unto |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| καῦσιν | burning |
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Parse: Noun, Accusative Feminine Singular Root: καῦσις Sense: burning, burning up. |
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Greek Commentary for Hebrews 6:8
Present active participle of εκπερω ekpherō conditional participle. For “thorns and thistles” see Matthew 7:16 for both words Roman soldiers scattered balls with sharp iron spikes, one of which was called tribulus, to hinder the enemy‘s cavalry. Rejected See 1 Corinthians 9:27; Romans 1:28. For καταρας εγγυς kataras eggus (nigh unto a curse) see Galatians 3:10. To be burned “For burning.” Common sight in clearing up ground. [source]
Wrong. As given in A.V. the illustration throws no light on the subject. It puts the contrast as between two kinds of soil, the one well-watered and fertile, the other unwatered and sterile. This would illustrate the contrast between those who have and those who have not enjoyed gospel privileges. On the contrary the contrast is between two classes of Christians under equally favorable conditions, out of which they develop opposite results. Rend. but if it (the ground that receives the rain ) bear thorns and thistles, etc. Ἄκανθαι thornsfrom ἀκή apoint. Τρίβολος , from τρεῖς threeand βέλος adart; having three darts or points. A ball with sharp iron spikes, on three of which it rested, while the fourth projected upward, was called tribulus or tribolus, or caltrop. These were scattered over the ground by Roman soldiers in order to impede the enemy's cavalry. A kind of thorn or thistle, a land-caltrop, was called tribulus. So Virgil,“Subit aspera silva,Lappaeque tribulique.”Georg. i. 153. [source]
Lit. unapproved. See on reprobate, Romans 1:28. [source]
See on Galatians 3:10. Enhancing the idea of rejected. It is exposed to the peril of abandonment to perpetual barrenness. [source]
Ἧς whoseof which, may be referred to cursing - the end of which cursing: but better to the main subject, γῆ theland. Τέλος isconsummation rather than termination. Ἐις καῦσιν , lit. unto burning. Comp. lxx, Isaiah 40:16. The consummation of the cursed land is burning. Comp. John 15:6. The field of thorns and thistles is burned over and abandoned to barrenness. [source]
Reverse Greek Commentary Search for Hebrews 6:8
Late compound verb from δουλαγωγος doulagōgos in Diodorus Siculus, Epictetus and substantive in papyri. It is the metaphor of the victor leading the vanquished as captive and slave. Lest by any means (μη πως mē pōs). Common conjunction for negative purpose with subjunctive as here (γενωμαι genōmai second aorist middle). After that I have preached to others First aorist active participle of κηρυσσω kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ kērux (herald) and that is probably the idea here. A κηρυχ kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος dokimos from δοκιμαζω dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
First aorist active participle of κηρυσσω kērussō (see note on 1 Corinthians 1:23), common verb to preach, from word κηρυχ kērux (herald) and that is probably the idea here. A κηρυχ kērux at the games announced the rules of the game and called out the competitors. So Paul is not merely a herald, but a competitor also. I myself should be rejected (αυτος αδοκιμος γενωμαι autos adokimos genōmai). Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test (δοκιμος dokimos from δοκιμαζω dokimazō). Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
Literally, “I myself should become rejected.” Αδοκιμος Adokimos is an old adjective used of metals, coin, soil (Hebrews 6:8) and in a moral sense only by Paul in N.T. (1 Corinthians 9:27; 2 Corinthians 13:5-7; Romans 1:28; Titus 1:16; 2 Timothy 3:8). It means not standing the test Paul means rejected for the prize, not for the entrance to the race. He will fail to win if he breaks the rules of the game (Matthew 7:22.). What is the prize before Paul? Is it that reward (μιστος misthos) of which he spoke in 1 Corinthians 9:18, his glorying of preaching a free gospel? So Edwards argues. Most writers take Paul to refer to the possibility of his rejection in his personal salvation at the end of the race. He does not claim absolute perfection (Philemon 3:12) and so he presses on. At the end he has serene confidence (2 Timothy 4:7) with the race run and won. It is a humbling thought for us all to see this wholesome fear instead of smug complacency in this greatest of all heralds of Christ. [source]
Better, the consummation. It is more than mere termination. It is the point into which the whole life of faith finally gathers itself up. See Romans 6:21; 2 Corinthians 11:15; Philemon 3:19; Hebrews 6:8; 1 Peter 1:9. [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]