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Hebrews 6:5

Hebrews 6:5 in Multiple Translations

who have tasted the goodness of the word of God and the powers of the coming age—

And have tasted the good word of God, and the powers of the world to come,

and tasted the good word of God, and the powers of the age to come,

With knowledge of the good word of God, and of the powers of the coming time,

who had known God's good word and the power of the coming age—

And haue tasted of the good word of God, and of the powers of the world to come,

and did taste the good saying of God, the powers also of the coming age,

and tasted the good word of God and the powers of the age to come,

And have tasted the good word of God, and the powers of the world to come,

Have moreover tasted the good word of God, and the powers of the world to come,

They have experienced that God’s message is good. And by what they have experienced now, they know how God will work powerfully in the future. If those people reject the message about Christ, it will not be possible for anyone to persuade them to turn away from their sinful behavior again!

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Berean Amplified Bible — Hebrews 6:5

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Hebrews 6:5 Interlinear (Deep Study)

BIB
GRK και καλον γευσαμενους θεου ρημα δυναμεις τε μελλοντος αιωνος
και kai G2532 and Conj
καλον kalos G2570 Fair (Havens) Adj-ASN
γευσαμενους geuō G1089 to taste Verb-ADP-APM
θεου theos G2316 God Noun-GSM
ρημα rhēma G4487 declaration Noun-ASN
δυναμεις dunamis G1411 power Noun-APF
τε te G5037 and/both Particle
μελλοντος mellō G3195 to ensue Verb-PAP-GSM
αιωνος aiōn G165 an age: age Noun-GSM
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Greek Word Reference — Hebrews 6:5

και kai G2532 "and" Conj
And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.
Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)
Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.
καλον kalos G2570 "Fair (Havens)" Adj-ASN
Something or someone that is kalos is fair, beautiful, or good, like the stones in Luke 21:5 or the fish in Matthew 13:48.
Definition: καλός, -ή, -όν, [in LXX chiefly for טוֹבָה ,טוֹב, also for יָפֶה, etc. ;] __1. primarily, of outward form ("related to . . . ἀγαθός as the appearance to the essence," Cremer, 339), fair, beautiful: λίθοι (BV, goodly), Luk.21:5. __2. In reference to use, of that which is well adapted to its ends, good, excellent: of fish, τ. καλά (opposite to σαπρά), Mat.13:48; σπέρμα, Mat.13:24, 27, 37, 38; καρπός, Mat.3:10 7:17-19 12:33, Luk.3:9 [WH] 6:43; δένδρον (opposite to σαρπόν), Mat.12:33, Luk.6:43; γῆ, Mat.13:8, 23 Mrk.4:8, 20 Luk.8:15; τ. ἅλας, Mrk.9:50, Luk.14:34; ὁ νόμος, Rom.7:16, 1Ti.1:8; διδασκαλία, 1Ti.4:6; καρδία κ. καὶ ἀγαθή, Luk.8:15; παραθήκη, 2Ti.1:14; μέτρον, Luk.6:38; βαθμός, 1Ti.3:13; θεμέλιος, 1Ti.6:19; τὸ κ., 1Th.5:21; μαργαρίται, Mat.13:45; οἶνος, Jhn.2:10; ποιμήν, Jhn.10:11, 14; διάκονος, 1Ti.4:6; οἰκονόμος, 1Pe.4:10; στρατιώτης, 2Ti.2:3; στρατεία, 1Ti.1:18; ἀγών, 1Ti.6:12, 2Ti.4:7; ὁμολογία, 1Ti.6:12, 13; ἔργον, Mat.26:10, Mrk.14:6, Jhn.10:33, 1Ti.3:1; pl., Jhn.10:32; καλόν, with inf. and dative, Mat.18:8, 9 1Co.7:1, 26 9:15; id. with accusative and inf., Mat.17:4, Mrk.9:5, 43, 45, 47, Luk.9:33, Heb.13:9; before εἰ, Mat.26:24, Mrk.9:42 14:21; ἐάν, 1Co.7:8. __3. Ethically, good, in the sense of right, fair, noble, honourable: Gal.4:18, Heb.5:14; ἔργα, Mat.5:16, 1Ti.5:10, 25 6:18, Tit.2:7, 14 3:8, 14 (Field, Notes, 223f.), Heb.10:24, 1Pe.2:12; ἀναστροφή, Jas.3:13, 1Pe.2:12; συνείδησις, Heb.13:18; before ἐνώπιον, Rom.12:17, 2Co.8:21, 1Ti.2:3; το] κ. ποιεῖν (κατεργάζεσθαι), Rom.7:18, 21 2Co.13:7, Gal.6:9, Jas.4:17; καλόν ἐστιν, with inf., Mat.15:26 (T, ἔξεστιν), Mrk.7:27, Rom.14:21, Gal.4:18; μαρτυρία, 1Ti.3:7; ὄνομα, Jas.2:7; καύχημα, 1Co.5:6 (neg.); θεοῦ ῥῆμα, Heb.6:5. κ. does not occur in Re.† SYN.: see: ἀγαθός. (AS)
Usage: Occurs in 90 NT verses. KJV: X better, fair, good(-ly), honest, meet, well, worthy See also: 1 Corinthians 5:6; Luke 6:43; 1 Peter 2:12.
γευσαμενους geuō G1089 "to taste" Verb-ADP-APM
This word means to taste or eat something, and can also mean to experience good or bad things. It is used in the Bible to describe people eating or tasting food, like in Matthew 27:34. It can also be used figuratively, like in Hebrews 6:4.
Definition: γεύω, γεύομαι, [in LXX chiefly for טעם ;] to make to taste. Mid., to taste eat: absol., Act.10:10 20:11, Col.2:21; with genitive, Mat.27:34, Luk.14:24, Act.23:14; with accusative (not cl., but see Westc, Heb., l.with; M, Pr., 66, 245), Jhn.2:9. Metaphorical, Heb.6:4; ῥῆμα θεοῦ, Heb.6:5 (on case, see supr., and cf. Milligan, NTD, 68) θανάτου (cf. Talmudic טַעַם מִיתָה), Mat.16:28, Mrk.9:1, Luk.9:27, Jhn.8:52, Heb.2:9; before ὅτι, 1Pe.2:3 (Cremer, 148).† (AS)
Usage: Occurs in 15 NT verses. KJV: eat, taste See also: 1 Peter 2:3; Hebrews 6:5; Hebrews 2:9.
θεου theos G2316 "God" Noun-GSM
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.
ρημα rhēma G4487 "declaration" Noun-ASN
A declaration or utterance is what this word means, like in Matthew 27:14 or 2 Corinthians 12:4. It's about something being said or spoken, like a word or command.
Definition: ῥῆμα, -τος, τό [in LXX chiefly for דָּבָר, also for פֶּה, and Aram. פִּתְגָּם, etc. ;] __1. prop., of that which is said or spoken, __(a) a word: Mat.27:14, 2Co.12:4; pl., τὰ ῥ., of speech, discourse, Luk.7:1, Jhn.8:20, Act.2:14, Rom.10:18, 2Pe.3:2, al.; __(b) opposite to ὄνομα (a single word), a saying, statement, word of prophecy, instruction or command (in cl., phrase): Mat.26:75, Mrk.9:32, Luk.1:38 2:50, Act.11:16, Rom.10:8, Heb.11:3; ῥ. θεοῦ (κυρίου), Luk.3:2, Act.11:16, Eph.6:17, Heb.6:5 11:3, 1Pe.1:25" (LXX) ; τὰ ῥ. τ. θεοῦ, Jhn.3:34 8:47; ῥ. ἀργόν, Mat.12:36;ῥ. ἄρρητα, 2Co.12:4. __2. Like Heb. דָּבָר (but perh. also a Gk. colloquialism, see Kennedy, Sources, 124; Thackeray, Gr., 41), of that which is the subject of speech, a thing, matter (Gen.15:1, Deu.17:8, al.): Luk.1:37 2:15, Act.10:37; pl., Luk.1:65 2:19, 51, Act.5:32 13:42 (AS)
Usage: Occurs in 66 NT verses. KJV: + evil, + nothing, saying, word See also: 1 Peter 1:25; John 14:10; Hebrews 1:3.
δυναμεις dunamis G1411 "power" Noun-APF
Power or strength, like miraculous ability, as seen in Matthew 25:15 and Acts 3:12, referring to the power to perform miracles or great deeds.
Definition: δύναμις, -εως, ἡ (δύναμαι), [in LXX for עֹז ,גּבוּרָה ,צָבָה ,(חֵיל) חַיִל, etc.; 35 words in all ;] power, might, strength; relatively, ability, power to perform: Mat.25:15, Act.3:12, Heb.11:11; κατὰ δ., 2Co.8:3; παρὰ δ., ib.; ὑπὲρ δ., 2Co.1:8; of pecuniary ability, 2Co.8:3, Rev.18:3; absol., power, might: Luk.24:49, Act.1:8; opposite to ἀσθένεια, 1Co.15:43; ἡ δ. τ. ἁμαρτίας, 1Co.15:56; of power in action, Rom.1:16, 20 1Co.1:18, Php.3:10, al.; ἡ δ. τ. θεοῦ, Mat.22:29, Mrk.12:24, Rom.1:20, al.; opposite to μόρφωσις, 2Ti.3:5; in doxologies, Rev.4:11 7:12, al.; ἐν δ., Mrk.9:1, Luk.4:36, Rom.1:4, al.; of the power of performing miracles, Act.6:8, 2Th.2:9; pl., Mat.13:54, Mrk.6:14, Gal.3:5, al.; of the force or meaning of a word (Plat., al.), 1Co.14:11. By meton., of persons or things; __(a) of God, Mat.26:64, Mrk.14:62 (Dalman, Words, 200ff.); __(b) of angels, Rom.8:38, Eph.1:21, 1Pe.3:22; __(with) of armies, pl. [LXX for צְבָאוֹת ], metaphorically, of the stars, Mat.24:29, Mrk.13:25, Luk.21:26; __(d) of that wh. manifests God's power: Christ, 1Co.1:24; τ. εὐαγγέλλιον, Rom.1:16; ἡ δ. τ. κυρίου, 1Co.5:4; __(e) of mighty works (Tr., Syn., §xci), δ. ποιεῖν, Mrk.6:5 9:39; pl., Mat.7:22, Mrk.6:2, Luk.10:13, al.; σημεῖακ. δ., Act.8:13; δ. κ. τέρατα κ. σημεῖα, Act.2:22, 2Co.12:12. SYN.: βία, ἐνέργεια, ἐξουσία, ἰσχύς, κράτος (see Tr., l.with; Cremer, 218, 236; DB, i, 616; iv, 29; DCG, i, 607; ii, 188). (AS)
Usage: Occurs in 116 NT verses. KJV: ability, abundance, meaning, might(-ily, -y, -y deed), (worker of) miracle(-s), power, strength, violence, mighty (wonderful) work See also: 1 Corinthians 1:18; Luke 1:17; 1 Peter 1:5.
τε te G5037 "and/both" Particle
A conjunction meaning and or both, used to connect words or ideas closely. Found in Matthew 28:12 and Acts 2:33, it shows a strong link between things.
Definition: τέ, enclitic copulative particle (= Lat. -que as καί = and, ac, atque, not very frequently in NT, more than two-thirds of the occurrences being in Ac. __1. τέ solitarium, and, denoting a closer affinity than καί between words and sentences which it connects (BL, §77, 8): Mat.28:12, Jhn.4:42, Act.2:33, 37 40 10:22 11:21, al. __2. Denoting a closer connection than simple καί, τὲ . . . καί, τὲ καί, τὲ . . . τέ (Act.26:16 Rom.14:8), as well . . . as also, both . . . and: Luk.12:45, Act.1:1 15:9, 21:30, al.; τὲ . . . δέ, and . . . and, Act.19:2; τὲ γάρ . . . ὁμοίως δὲ καί, Rom.1:26, 27. (AS)
Usage: Occurs in 188 NT verses. KJV: also, and, both, even, then, whether See also: 1 Corinthians 1:2; Acts 20:21; Hebrews 1:3.
μελλοντος mellō G3195 "to ensue" Verb-PAP-GSM
To ensue means to be about to happen or to intend to do something, like when Jesus was about to suffer in Matthew 2:13. It involves a sense of purpose or duty. The Bible uses this concept to describe events that are going to occur, like in Acts 3:3 and Hebrews 8:5.
Definition: μέλλω, [in LXX: Job.3:8 (עָתִיד) 19:25 (אַחֲרוֹן); elsewhere for fut., and frequently in Wi, II, 4Mac ;] to be about to be or do; __1. with inf. (Bl., §62, 4; 68, 2; M, Pr., 114); __(a) of intending or being about to do of one's own free will: with inf. praes., Mat.2:13, Luk.10:1, Act.3:3 5:35, Heb.8:5, 2Pe.1:12 (Field, Notes, 240), al.; with inf. aor. (Bl., §58, 3), Act.12:6, Rev.3:16; __(b) of compulsion, necessity or certainty: with inf. praes., Mat.16:27, Luk.9:31, Jhn.6:71, Rom.4:24, al.; with inf. aor., Rom.8:18, Gal.3:23, Rev.3:2 12:4. __2. Ptcp., ὁ μέλλων: absol., Rom.8:38, 1Co.3:22; τὰ μ., Col.2:17; εἰς τὸ μ. (Field, Notes, 65); with subst., Mat.3:7 12:32 (ὁ αἰὼν ὁ μ.; LXX for עַד), Act.24:25, 1Ti.4:8, Heb.2:5, al. (AS)
Usage: Occurs in 108 NT verses. KJV: about, after that, be (almost), (that which is, things, + which was for) to come, intend, was to (be), mean, mind, be at the point, (be) ready, + return, shall (begin), (which, that) should (after, afterwards, hereafter) tarry, which was for, will, would, be yet See also: 1 Corinthians 3:22; Hebrews 11:20; 1 Peter 5:1.
αιωνος aiōn G165 "an age: age" Noun-GSM
Refers to an age or a long period of time, as seen in Luke 1:70, describing the past. It can also mean forever or eternity, as in Matthew.
Definition: αἰών, -ῶνος, ὁ, [in LXX chiefly for עַד ,עוֹלָם ;] __1. in cl., like Lat. aevum (LS, MM, VGT, see word), a space of time, as, a lifetime, generation, period of history, an indefinitely long period; in NT of an indefinitely long period, an age, eternity, usually with prep. (MM, VGT); __(a) of the past: ἀπ᾽ αἰ. (cf. Heb. מֵעוֹלָם), Luk.1:70; __(b) of the future: εἰς τ. αἰ. (cf. לְעוֹלָם), forever, Mat.21:19; id., with neg., never, Jhn.4:14; more strongly, εἰς τὸν αἰ. τοῦ αἰ., Heb.1:8 (LXX); εἰς τοὺς αἰ., Mat.6:13; εἰς τοὺς αἰ. τῶν αἰ. (cf. Isa.45:17, עַד־עוֹלְמֵי עַד), Rom.16:27, LT; cf. also Eph.3:21, 2Pe.3:18, Ju 25, Rev.14:11. __2. οἱ αἰ., the worlds, the universe, "the sum of the periods of time, including all that is manifested in them": He :12 11:3 (cf. 1Ti.1:17, where τῶν αἰ. are prob. "the ages or world-periods which when summed up make eternity". __3. the present age (Heb. הָעוֹלָם הַזֶּה): ὁ αἰ., Mat.13:22; ὁ αἰ. οὗτος, Mat.12:32; ὁ νῦν αἰ., 1Ti.6:17; ὁ ἐνεστὼς αἰ., Gal.1:4; similarly, of the time after Christ's second coming (הָעוֹלָם הַבָּא), ὁ αἰ. ἐκεῖνος, Luk.20:35; ὁ αἰ. μέλλων, Mat.12:32; ὁ αἰ. ὁ ἐρχόμενος, Mrk.10:30. SYN.: κόσμος, the ordered universe, the scheme of material things; οἰκουμένη, the inhabited earth; in contrast with both of which αἰ. is the world under aspects of time (cf. Westc. on Heb.1:2; Tr., Syn., §lix; Thayer, see word, αἰ.; Cremer, 74, 620; MM, VGT). (AS)
Usage: Occurs in 101 NT verses. KJV: age, course, eternal, (for) ever(-more), (n-)ever, (beginning of the , while the) world (began, without end) See also: 1 Corinthians 1:20; John 8:35; 1 Peter 1:23.

Study Notes — Hebrews 6:5

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Cross References

ReferenceText (BSB)
1 1 Peter 2:3 now that you have tasted that the Lord is good.
2 Luke 8:13 The seeds on rocky ground are those who hear the word and receive it with joy, but they have no root. They believe for a season, but in the time of testing, they fall away.
3 Matthew 13:20–21 The seed sown on rocky ground is the one who hears the word and at once receives it with joy. But since he has no root, he remains for only a season. When trouble or persecution comes because of the word, he quickly falls away.
4 Mark 4:16–17 Some are like the seeds sown on rocky ground. They hear the word and at once receive it with joy. But they themselves have no root, and they remain for only a season. When trouble or persecution comes because of the word, they quickly fall away.
5 2 Peter 2:20 If indeed they have escaped the corruption of the world through the knowledge of our Lord and Savior Jesus Christ, only to be entangled and overcome by it again, their final condition is worse than it was at first.
6 Hebrews 2:5 For it is not to angels that He has subjected the world to come, about which we are speaking.
7 Mark 6:20 because Herod feared John and protected him, knowing that he was a righteous and holy man. When he heard John’s words, he was greatly perplexed; yet he listened to him gladly.

Hebrews 6:5 Summary

[Hebrews 6:5 talks about people who have experienced the goodness of God's word and the powers of the age to come. This means they have had a glimpse of how amazing God is and the incredible things He has in store for us. As we read in 1 Corinthians 2:9, 'No eye has seen, no ear has heard, and no mind has imagined the things that God has prepared for those who love Him.' To truly taste the goodness of God's word, we need to approach it with a humble and open heart, as Jesus taught in Matthew 5:6.]

Frequently Asked Questions

What does it mean to 'taste the goodness of the word of God'?

Tasting the goodness of the word of God means to experience the sweetness and life-giving power of God's message, as seen in Psalm 119:103, where it says 'How sweet are Your words to my taste, sweeter than honey to my mouth!'

What are the 'powers of the coming age'?

The powers of the coming age refer to the supernatural abilities and blessings that will be fully realized in the future, when God establishes His eternal kingdom, as described in Ephesians 1:19-20, where it talks about the 'immeasurable power' of God.

Is it possible for someone to taste the goodness of the word of God and still fall away?

Yes, according to Hebrews 6:4-6, it is possible for someone to have a deep experience of God's word and still turn away from Him, which is why the author warns against the dangers of falling away in verse 6.

How can I ensure that I am truly tasting the goodness of the word of God?

To truly taste the goodness of the word of God, you must approach it with a humble and receptive heart, as Jesus taught in Matthew 5:6, where He says 'Blessed are those who hunger and thirst for righteousness, for they will be filled'

Reflection Questions

  1. What are some ways that I have experienced the goodness of the word of God in my own life, and how can I deepen that experience?
  2. How can I ensure that I am not just 'tasting' the word of God, but also allowing it to transform my life and actions?
  3. What are some 'powers of the coming age' that I can look forward to experiencing in the future, and how can I live in light of those promises today?
  4. In what ways am I currently 'tasting' the word of God, and what are some areas where I need to seek a deeper experience of His goodness?

Gill's Exposition on Hebrews 6:5

And have tasted the good word of God,.... Not the Lord Jesus Christ, the essential Word of God, who seems to be intended before by the heavenly gift; but rather, either the Scriptures of truth in

Jamieson-Fausset-Brown on Hebrews 6:5

And have tasted the good word of God, and the powers of the world to come, Tasted the good word of God - distinct from "tasted OF (genitive) the heavenly gift." We do not yet enjoy all the fullness

Matthew Poole's Commentary on Hebrews 6:5

And have tasted the good word of God; so as to relish comfort and sweetness in the doctrine and promises of the gospel through self-flattery; for these hearing of pardon of sin, and crediting it, are filled with joy by it; as a condemned malefactor, hearing of a general pardon, believeth himself to be one of the pardoned, and rejoiceth in it: see ,21 Lu 8:13. So did many of the Jews rejoice in John’ s doctrine, . And the powers of the world to come; thus some of them were affected with the powerful doctrines of the gospel, concerning the final judgment, as their natural conscience was wrought on by the Spirit in the word, that they feel it as it were begun in them, the sparks of the wrath of God having set their consciences in a light flame for their sins, as in a Felix, . As on the other hand, being acquainted by the Spirit in the word, of Christ’ s being a Redeemer, to save them from the wrath to come, and to instate them into happiness, beyond what is attainable on earth; self-love doth externally close with the revelation and apply it to itself, as Balaam did, . All these five instances are the workings of the Holy Spirit on corrupt nature for its improvement, and in their falling from these supernatural operations, they do sin in tanto against the Holy Ghost.

Trapp's Commentary on Hebrews 6:5

5 And have tasted the good word of God, and the powers of the world to come, Ver. 5. And have tasted the good word] Catching at the promises, as children do at sweetmeats, rejoicing therein, as the stony ground hearers did, conceiving a rolling opinion, as Haman did, that they are the men whom the King of heaven will honour. And the powers of the world to come] i.e. The wonderful works of the world to come, as glorification, resurrection, last judgment, whereinto a hypocrite may see far, and have a glimpse of heaven, or a flash of hell upon his conscience, as Balaam, Spira.

Ellicott's Commentary on Hebrews 6:5

(5) Tasted the good word of God.—There is a change of construction in the Greek which suggests that the words rather mean, tasted that God’s word is goody—tasted the excellence of God’s word, and of the powers, &c. God’s word was “spoken through the Lord” (Hebrews 2:3); the Hebrew Christians had heard and received this word, and had proved for themselves its excellence. (Comp. 1 Peter 2:3.) Powers of the world to come.—Literally, powers of a coming (or, future) age. As has been before remarked, the last word is different from that which we find in Hebrews 2:5, the one relating to time, the other to the world as inhabited by man. Perhaps we may say that this is the only difference; the same future is contemplated in both places, namely, the age of the Messianic reign. We have seen (see Hebrews 1:2) that in the earliest days of the Church little account was taken of the period separating the pre-Christian age from that of the full manifestation of the kingdom of God; the “powers” received from God by those who believed (Hebrews 2:4) belonged to no earthly state, but were as truly anticipations of a future age of glory as was the “heavenly gift” an anticipation of the “heavenly fatherland” (Hebrews 11:16).

Adam Clarke's Commentary on Hebrews 6:5

Verse 5. And have tasted the good word of God] Have had this proof of the excellence of the promise of God in sending the Gospel, the Gospel being itself the good word of a good God, the reading and preaching of which they find sweet to the taste of their souls. Genuine believers have an appetite for the word of God; they taste it, and then their relish for it is the more abundantly increased. The more they get, the more they wish to have. The powers of the world to come] Δυναμειςτεμελλοντοςαιωνος. These words are understood two ways: 1. The powers of the world to come may refer to the stupendous miracles wrought in confirmation of the Gospel, the Gospel dispensation being the world to come in the Jewish phraseology, as we have often seen; and that δυναμις is often taken for a mighty work or miracle, is plain from various parts of the gospels. The prophets had declared that the Messiah, when he came, should work many miracles, and should be as mighty in word and deed as was Moses; see Deuteronomy 18:15-19. And they particularly specify the giving sight to the blind, hearing to the deaf, strength to the lame, and speech to the dumb; Isaiah 35:5; Isaiah 35:6. All these miracles Jesus Christ did in the sight of this very people; and thus they had the highest evidence they could have that Jesus was this promised Messiah, and could have no pretence to doubt his mission, or apostatize from the Christian faith which they had received; and hence it is no wonder that the apostle denounces the most awful judgments of God against those who had apostatized from the faith, which they had seen thus confirmed. 2. The words have been supposed to apply to those communications and foretastes of eternal blessedness, or of the joys of the world to come, which they who are justified through the blood of the covenant, and walk faithfully with their God, experience; and to this sense the word γευσαμενους have tasted, is thought more properly to apply. But γευομαι, to taste, signifies to experience or have full proof of a thing. Thus, to taste death, Matthew 16:28, is to die, to come under the power of death, fully to experience its destructive nature as far as the body is concerned. See also Lu 9:27; John 8:52. And it is used in the same sense in Hebrews 2:9 of this epistle, where Christ is said to taste death for every man; for notwithstanding the metaphor, which the reader will see explained in the note on the above place, the word necessarily means that he did actually die, that he fully experienced death; and had the fullest proof of it and of its malignity he could have, independently of the corruption of his flesh; for over this death could have no power.

Cambridge Bible on Hebrews 6:5

5. and have tasted the good word of God] Rather, “that the word of God is good.” The verb “taste,” which in the previous verse is constructed with the genitive (as in classical Greek), is here followed by an accusative, as is more common in Hellenistic Greek. It is difficult to establish any difference in meaning between the constructions, though the latter may imply something which is more habitual—“feeding on.” But possibly the accusative is only used to avoid any entanglement with the genitive “of God” which follows it. There is however no excuse for the attempt of Calvin and others, in the interests of their dogmatic bias, to make “taste of” mean only “have an inkling of” without any deep or real participation; and to make the preciousness of the “word of God” in this place only imply its contrast to the rigour of the Mosaic Law. The metaphor means “to partake of,” and “enjoy,” as in Philo, who speaks of one “who has quaffed much pure wine of God’s benevolent power, and banqueted upon sacred words and doctrines” (De proem. et poen. Opp. i. 428). Philo also speaks of the utterance (rhema) of God, and God, and of its nourishing the soul like manna (Opp. i. 120, 564). The references to Philo are always to Mangey’s edition. The names of the special tracts and chapters may be found in my Early Days of Christianity, 11. 541–543, and passim.the powers of the world to come] Here again it is not easy to see what is exactly intended by “the powers of the Future Age.” If the Future Age be the Olam habba of the Jews, i.e. the Messianic Age, then its “powers” may be as St Chrysostom said, “the earnest of the Spirit,” or the powers mentioned in Hebrews 2:4; Galatians 3:5. If on the other hand it mean “the world to come” its “powers” bring the foretaste of its glorious fruition.It will then be seen that we cannot attach a definitely certain or exact meaning to the separate expressions; on the other hand nothing can be clearer than the fact that, but for dogmatic prepossessions, no one would have dreamed of explaining them to mean anything less than full conversion.

Barnes' Notes on Hebrews 6:5

And have tasted the good word of God - That is, either the doctrines which he teaches, and which are good, or pleasant to the soul; or the Word of God which is connected with good, that is, which promises good.

Whedon's Commentary on Hebrews 6:5

5. The last couplet connecting the word and the powers. Tasted— Implying again the rich enjoyment; and here without the of, because this now grown Christian may taste and enjoy not a part but the whole good word.

Sermons on Hebrews 6:5

SermonDescription
T. Austin-Sparks Hebrews 1, 2 & 3 - Part 1 by T. Austin-Sparks In this sermon, the speaker emphasizes the importance of looking again at Jesus and understanding the greatness of Christ. The speaker encourages the audience to recognize that the
Keith Daniel This Sacred Book by Keith Daniel This sermon emphasizes the vital facets of the Bible, highlighting its role as the source of salvation, the evidence of true faith, the importance of not neglecting it to avoid bac
Keith Daniel The Word of God (Laurel Mountain Chapel) by Keith Daniel In this sermon, the preacher emphasizes the importance of reading and studying the Word of God. He warns against neglecting the Bible, as it is the source of salvation, spiritual g
Watchman Nee The Powers of the Age to Come by Watchman Nee Watchman Nee explores the concept of 'tasting the powers of the age to come' as mentioned in Hebrews 6:5, emphasizing that while Christians experience a foretaste of God's future k
F.F Bruce The Gospel Miracles by F.F Bruce F.F. Bruce delves into the credibility of miracle stories in the Gospels, emphasizing the importance of understanding them in the context of Jesus' character and the significance o
John Nelson Darby Matthew 10 by John Nelson Darby John Nelson Darby emphasizes the mission of Jesus as He sends His twelve disciples to the lost sheep of Israel, empowering them to heal and cast out demons. He highlights the urgen
A.W. Tozer The Bane of "Religious Talk" by A.W. Tozer A.W. Tozer emphasizes the danger of empty religious talk that lacks genuine meaning and connection to reality. He argues that while we cannot physically walk with Christ, we can ex

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