Hebrews 6:6

Hebrews 6:6 in Multiple Translations

Berean Standard Bible BSB

and then have fallen away—to be restored to repentance, because they themselves are crucifying the Son of God all over again and subjecting Him to open shame.

King James Version KJV

If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

American Standard Version ASV

and then fell away, it is impossible to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

Bible in Basic English BBE

And then let themselves be turned away, it is not possible for their hearts to be made new a second time; because they themselves put the Son of God on the cross again, openly shaming him.

Free Bible Version FBV

and then completely abandon God, for them to be brought back to repentance once more. They themselves have crucified the Son of God all over again and publicly humiliated him.

Geneva Bible 1599 GNV

If they fal away, should be renued againe by repentance: seeing they crucifie againe to themselues the Sonne of God, and make a mocke of him.

Young's Literal Translation YLT

and having fallen away, again to renew [them] to reformation, having crucified again to themselves the Son of God, and exposed to public shame.

World English Bible WEB

and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put him to open shame.

Noah Webster Bible WBS

If they shall fall away, to renew them again to repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

Douay-Rheims 1899 DRV

And are fallen away: to be renewed again to penance, crucifying again to themselves the Son of God, and making him a mockery.

Translation for Translators T4T

What those believers who later renounce the message about Christ do is as though [MET] they themselves are nailing the Son of God to a cross again! They are causing others to publicly despise Christ.

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Berean Amplified Bible — Hebrews 6:6

BAB

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Hebrews 6:6 Interlinear (Deep Study)

BIB

GRK και παραπεσοντας παλιν ανακαινιζειν εις μετανοιαν ανασταυρουντας εαυτοις τον υιον του θεου και παραδειγματιζοντας

και kai G2532 and Conj

παραπεσοντας parapiptō G3895 to defect Verb-2AAP-APM

παλιν palin G3825 again Adv

ανακαινιζειν anakainizō G340 to restore Verb-PAN

εις eis G1519 toward Prep

μετανοιαν metanoia G3341 repentance Noun-ASF

ανασταυρουντας anastauroō G388 to recrucify Verb-PAP-APM

εαυτοις heautou G1438 themself F-3DPM

τον ho G3588 the/this/who Art-ASM

υιον uhios G5207 son Noun-ASM

του ho G3588 the/this/who Art-GSM

θεου theos G2316 God Noun-GSM

και kai G2532 and Conj

παραδειγματιζοντας paradeigmatizō G3856 to disgrace Verb-PAP-APM

Greek Word Study

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Greek Word Reference — Hebrews 6:6

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.

παραπεσοντας parapiptō G3895 "to defect" Verb-2AAP-APM

To defect or fall away means to turn against someone or something, like a friend becoming an enemy. In Hebrews 6:6, it describes those who turn away from God. This word is used to describe people who reject their faith.

Definition: παρα-πίπτω [in LXX: Eze.14:13 15:8 18:24 20:27 (מָעַל), Eze.22:4 (אָשַׁם), Est.6:10 (נָפַל hi.), Wis.6:9 12:2, 2Ma.10:4 A* ;] __1. most frequently (Hdt., Thuc., al.), to fall in one's way, befall. __2. to fall into or in (before εἰς, Polyb.; with dative, 2Mac, l.with). __3. to fall away (En, Wis, ll. with; in Polyb., with genitive) : absol., Heb.6:6. __4. to fail (λόγος, Es, l.with; cf. 1Ki.3:19).† (AS)

Usage: Occurs in 1 NT verses. KJV: fall away See also: Hebrews 6:6.

παλιν palin G3825 "again" Adv

Again or once more is what this word means. It is used in many places in the Bible, like Matthew 4:8 and John 1:35, to indicate that something is happening again or that something should be done again.

Definition: πάλιν, adv., [in LXX for שׁוּב, etc. ;] __1. of place, back, backwards (LS, see word). __2. Of time, again, once more: Mat.4:8, Mrk.2:13, Luk.23:20, Jhn.1:35 (and freq.), Act.17:32, Rom.11:23, Gal.1:9, Heb.1:6, al; pleonastically, π. ἀνακάμπτειν, Act.18:21; ὑποστρέφειν, Gal.1:17; εἰς τὸ π., 2Co.13:2; π. ἐκ τρίτου (Bl., §81, 4), Mat.26:44; ἐκ δευτέρου, Mat.26:42, Act.10:15; π. δεῦτερον, Jhn.4:54 21:16; π. ἄνωθεν ( Wis.19:6), Gal.4:9. __3. Rhetorically, again; __(a) further, moreover: Mat.5:33, Luk.13:20, Jhn.12:39, al.; __(b) in turn, on the other hand (Soph.; LXX: Wis.13:8 16:23, al.): Luk.6:43, 1Co.12:21, 2Co.10:7, 1Jn.2:8. (AS)

Usage: Occurs in 136 NT verses. KJV: again See also: 1 Corinthians 3:20; John 16:22; Hebrews 1:5.

ανακαινιζειν anakainizō G340 "to restore" Verb-PAN

To restore means to make something new again, like renewing a person's spirit or a city, as seen in Hebrews 6:6 and 2 Chronicles 15:8. It involves making something old into something new and better.

Definition: ἀνα-καινίζω (καινός), [in LXX: 2Ch.15:8, Psa.103:5 104:30, La 5:21 (חָדַשׁ pi., hith)., Psa.39:2 (עָכַר ni.), 1Ma.6:9 * ;] to renew: Heb.6:6 (Isocr., Plut.).† (AS)

Usage: Occurs in 1 NT verses. KJV: renew See also: Hebrews 6:6.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

μετανοιαν metanoia G3341 "repentance" Noun-ASF

Repentance is feeling sorry for sin and changing your ways, like in Matthew 3:8 and Luke 3:8. It's a key part of the Christian faith.

Definition: μετάνοια, -οίας, ἡ (μετανοέω), [in LXX: Pro.14:15, Wis.11:23 12:10, 19, Sir.44:16 * ;] after-thought, change of mind, repentance: Heb.12:17; of repentance from sin, Mat.3:8, 11 Luk.3:8 15:7 24:47, Act.26:20, 2Co.7:9-10; βάπτισμα (which see) μετανοίας, Mrk.1:4, Luk.3:3, Act.13:24 19:4; ἡ εἰς θεὸν Act.20:21; μ. ἀπὸ νεκρῶν ἔργων, Heb.6:1; εἰς μ. καλεῖν, Luk.5:32; id. ἄγειν, Rom.2:4; ἀνακαινίζειν, Heb.6:6; εἰς μ. χωρῆσαι, 2Pe.3:9; μ. δοῦναι, Act.5:31 11:18, 2Ti.2:25.† (AS)

Usage: Occurs in 24 NT verses. KJV: repentance See also: 2 Corinthians 7:9; Hebrews 12:17; Hebrews 6:1.

ανασταυρουντας anastauroō G388 "to recrucify" Verb-PAP-APM

Anastaurow means to crucify again, or to recrucify. It's used in Hebrews 6:6 to describe the idea of rejecting Jesus after already accepting him.

Definition: ἀνα-σταυρόω __1. to impale (Hdt.). __2. to raise on a cross, crucify (Polyb., al.). __3. to crucify again: Heb.6:6 (see Westc., in l).† (AS)

Usage: Occurs in 1 NT verses. KJV: crucify afresh See also: Hebrews 6:6.

εαυτοις heautou G1438 "themself" F-3DPM

This reflexive pronoun means 'themself' or 'themselves', referring back to the subject of a sentence, as in Matthew 27:42 and Luke 23:35.

Definition: ἑαυτοῦ, -ῆς, -οῦ, dative -ῷ, etc., accusative -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc); reflex pron.; __1. prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mat.27:42, Mrk.15:31, Luk.23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jhn.19:24; to an active verb, Act.14:14 (M, Pr., 157); ἀφ᾽ ἑαυτοῦ, Luk.12:57 21:30, Jhn.5:19, al. (see: ἀπό); δι᾽ ἑαυτοῦ, Rom.14:14; ἐν ἑ., Mat.3:9, Mrk.5:30, al.; εἰς ἑ., Luk.15:17; καθ᾽ ἑαυτόν, Act.28:16, Jas.2:17; παρ᾽ ἑαυτῷ, at his own house, 1Co.16:2; πρὸς ἑ., with, to himself, Luk.18:11; as poss. pron. (with emphasis weakened; see M, Pr., 87f.), τ. ἑαυτῶν νεκρούς, Luk.9:60. __2. As reflexive 1st and 2nd of person(s) (so also frequently in cl., chiefly poetry), Mat.23:31, Mrk.9:50, Rom.8:23, 1Th.2:8, al. __3. In pl., for reciprocal pron., ἀλλήλων, -οις, -ους, of one another, etc.: Mat.21:38, Mrk.16:3, Eph.5:19, al. (AS)

Usage: Occurs in 306 NT verses. KJV: alone, her (own, -self), (he) himself, his (own), itself, one (to) another, our (thine) own(-selves), + that she had, their (own, own selves), (of) them(-selves), they, thyself, you, your (own, own conceits, own selves, -selves) See also: 1 Corinthians 3:18; Galatians 2:20; 1 Peter 1:12.

τον ho G3588 "the/this/who" Art-ASM

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.

υιον uhios G5207 "son" Noun-ASM

In the Bible, this word means a son or child, used in passages like Matthew 10:37 and Luke 1:13. It can also refer to animals, as in a foal. The word is used to describe family relationships and is an important concept in biblical genealogy.

Definition: υἱός, -οῦ, ὁ, [in LXX very frequently and nearly always for בֵּן, Gen.4:17, al.; for בַּר, Dan LXX TH 7:13, al.; etc. ;], a son; __1. in the ordinary sense: Mat.10:37, Mrk.9:17, Luk.1:13, al. mult.; omitted with the art. of origin (WM, §30, 3; Bl., §35, 2), τὸν τοῦ Ἰεσσαί, Act.13:22 (LXX); also with genitive anarth. (cl.), Σώπατρος Πύρρου Βεροιαῖος, Act.20:4; with adj., προτότοκος, Luk.2:7; μονογένης, Luk.7:12; opposite to νόθος, Heb.12:8; in a wider sense, of posterity: ὁ υἱ. Δαυΐδ, of the Messiah (cf. Dalman, Words, 316ff.; DCG, ii, 653f.), Mat.22:42, 45 Mrk.12:35, 37 Luk.20:41, 44 al.; υἱοὶ Ἰσραήλ, (cf. υἷες Ἀχαιῶν, Hom., Il., i, 162, al.), Mat.27:9, Act.9:15, al. __2. Metaphorical; __(a) as belonging to, being connected with or having the quality of that which follows (a usage mainly due to translation from a Semitic original; cf. Deiss., BS, 161ff.; Dalman, Words, 115f.; DCG, ii, 652f.): τ. πονεροῦ (διαβόλου), Mat.13:38, Act.13:10; τ. νυμφῶνος (see: νυμφών), Mat.9:15, Mrk.2:19, al.; τ. φωτός (Lft., Notes, 74), Luk.16:8, Jhn.12:36, 1Th.5:5; τ. εἰρεήμης, Luk.10:6; γεέννης, Mat.23:15; τ. ἀπωλείας, Jhn.17:12, 2Th.2:3; τ. αἰῶνος τούτου, Luk.16:8 20:34; τ. ἀπειθειάς, Eph.2:2 5:6; βροντῆς, Mrk.3:17; τ. ἀναστάσεως, Luk.20:36; παρακλήσεως, Act.4:36; τ. προφητῶν κ. τ. διαθήκης, Act.3:25; __(b) υἱὸς τ. θεοῦ (cf. Dalman, Words, 268ff.; Deiss., BS, 166f.; DB, iv, 570 ff.; DCG, ii, 654ff.), of men, as partakers of the Divine nature and of the life to come: Mat.5:9, Luk.20:36, Rom.8:14 9:26, al.; υἱοὶ (κ. θυγατέρες) τ. ὑψίστου, Luk.6:35, 2Co.6:18; in an unique sense of Jesus, Mat.4:3 8:29 28:19, Mrk.3:4, Luk.4:41, Jhn.9:35 11:27, al.; ὁ Χριστὸς ὁ υἱ. τ. θεοῦ ζῶντος (τ. εὐλογητοῦ), Mat.16:16, Mrk.14:61; __(with) (ὁ) υἱὸς τοῦ ἀνθρώπου (in LXX for Heb. בּן אדם, Aram, בּר אנשׁ; cf. Dalman, Words, 234ff.; DB, iv, 579ff.; DCG, ii, 659ff.; Westc., St. John, i, 74ff.; other reff. in Swete, Mk, 2:10), based on the Aram. of Dan.7:13, where the phrase, like the corresponding Heb. (as in Psa.8:5), means a man, one of the species, and indicates the human appearance of the person in question. It is used of the Messiah in Enoch, with 46, §1-4, also in II Est.13:3, 12, al. Our Lord first makes the phrase a title, using the def. art. It seems to combine the ideas of his true humanity and representative character. Exc. in Act.7:56 and (anarth.) Rev.1:13 14:14, it is used of Jesus only by himself: Mat.8:20, Mrk.2:10, Luk.5:24, Jhn.1:52, al. (AS)

Usage: Occurs in 348 NT verses. KJV: child, foal, son See also: 1 Corinthians 1:9; John 3:35; 1 Peter 5:13.

του ho G3588 "the/this/who" Art-GSM

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.

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.

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.

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.

παραδειγματιζοντας paradeigmatizō G3856 "to disgrace" Verb-PAP-APM

To disgrace or put someone to shame, as in Hebrews 6:6. This word means to expose someone to public shame. It is used to describe the punishment for those who reject Jesus.

Definition: παρα-δειγματίζω (δείκνυμι), [in LXX: Num.25:4 (יָקַע hi.), Jer.13:22 (חָמַס ni.), Eze.28:17 (רַאֲוָה), Est.4:17, Dan LXX 2:5 * ;] to set forth as an example; in bad sense, to put to open shame: Heb.6:6 (Polyb., Plut., al.).† (AS)

Usage: Occurs in 2 NT verses. KJV: make a public example, put to an open shame See also: Hebrews 6:6; Matthew 1:19.

Study Notes — Hebrews 6:6

Show Verse Quote Highlights

Context
Cross References
Hebrews 6:6 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 6:6
Jamieson-Fausset-Brown on Hebrews 6:6
Matthew Poole's Commentary on Hebrews 6:6
Trapp's Commentary on Hebrews 6:6
Ellicott's Commentary on Hebrews 6:6
Adam Clarke's Commentary on Hebrews 6:6
Cambridge Bible on Hebrews 6:6
Barnes' Notes on Hebrews 6:6
Whedon's Commentary on Hebrews 6:6
Sermons on Hebrews 6:6

Context — A Call to Maturity

4It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, 5who have tasted the goodness of the word of God and the powers of the coming age—

6and then have fallen away—to be restored to repentance, because they themselves are crucifying the Son of God all over again and subjecting Him to open shame.

7For land that drinks in the rain often falling on it and that produces a crop useful to those for whom it is tended receives the blessing of God. 8But land that produces thorns and thistles is worthless, and its curse is imminent. In the end it will be burned.

Cross References

	Reference	Text (BSB)
1	2 Peter 2:21	It would have been better for them not to have known the way of righteousness than to have known it and then to turn away from the holy commandment passed on to them.
2	Hebrews 10:29	How much more severely do you think one deserves to be punished who has trampled on the Son of God, profaned the blood of the covenant that sanctified him, and insulted the Spirit of grace?
3	Hebrews 6:4	It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit,
4	1 John 5:16	If anyone sees his brother committing a sin not leading to death, he should ask God, who will give life to those who commit this kind of sin. There is a sin that leads to death; I am not saying he should ask regarding that sin.
5	Isaiah 1:28	But rebels and sinners will together be shattered, and those who forsake the LORD will perish.
6	Psalms 51:10	Create in me a clean heart, O God, and renew a right spirit within me.
7	2 Timothy 2:25	He must gently reprove those who oppose him, in the hope that God may grant them repentance leading to a knowledge of the truth.
8	Mark 15:29–32	And those who passed by heaped abuse on Him, shaking their heads and saying, “Aha! You who are going to destroy the temple and rebuild it in three days, come down from the cross and save Yourself!” In the same way, the chief priests and scribes mocked Him among themselves, saying, “He saved others, but He cannot save Himself! Let the Christ, the King of Israel, come down now from the cross, so that we may see and believe!” And even those who were crucified with Him berated Him.
9	Matthew 27:38–44	Two robbers were crucified with Him, one on His right hand and the other on His left. And those who passed by heaped abuse on Him, shaking their heads and saying, “You who are going to destroy the temple and rebuild it in three days, save Yourself! If You are the Son of God, come down from the cross!” In the same way, the chief priests, scribes, and elders mocked Him, saying, “He saved others, but He cannot save Himself. He is the King of Israel! Let Him come down now from the cross, and we will believe in Him. He trusts in God. Let God deliver Him now if He wants Him. For He said, ‘I am the Son of God.’” In the same way, even the robbers who were crucified with Him berated Him.
10	Luke 23:35–39	The people stood watching, and the rulers sneered at Him, saying, “He saved others; let Him save Himself if He is the Christ of God, the Chosen One.” The soldiers also mocked Him and came up to offer Him sour wine. “If You are the King of the Jews,” they said, “save Yourself!” Above Him was posted an inscription: THIS IS THE KING OF THE JEWS. One of the criminals who hung there heaped abuse on Him. “Are You not the Christ?” he said. “Save Yourself and us!”

Hebrews 6:6 Summary

[Hebrews 6:6 is a warning to those who have professed faith in Jesus Christ but are in danger of turning away from Him. It says that if we do turn away, it's impossible to come back to repentance, because we are essentially rejecting the gift of salvation that Jesus died to give us (as seen in Romans 6:23). We must be careful not to take our faith for granted and to truly live out our love for Jesus. By doing so, we can produce a 'crop' of good works and honor Jesus, rather than subjecting Him to shame (Matthew 5:16).]

Frequently Asked Questions

What does it mean to 'fall away' in Hebrews 6:6?

To fall away means to turn away from faith in Jesus Christ and reject the gift of salvation, as seen in Hebrews 3:12 and 1 Timothy 4:1, where it warns against departing from the faith.

Can someone who has fallen away still be saved?

According to Hebrews 6:6, it is impossible for those who have fallen away to be restored to repentance, because they are essentially crucifying the Son of God again, but in 2 Peter 3:9, God desires all to come to repentance, so we must pray for their return to faith.

Is this verse talking about losing salvation?

This verse is not necessarily talking about losing salvation, but rather about those who have professed faith but never truly had it, as seen in 1 John 2:19, where it says that those who leave the faith never truly belonged to it.

How does this verse relate to the concept of eternal security?

This verse can be seen as a warning against taking salvation for granted, and it emphasizes the importance of persevering in the faith, as seen in Matthew 10:22 and Hebrews 10:36, where it talks about the need to endure to the end to be saved.

Reflection Questions

What are some ways that I may be 'crucifying the Son of God all over again' in my own life, and how can I repent of those actions?
How can I ensure that I am not just 'tasting the heavenly gift' but truly receiving and living out my faith in Jesus Christ?
In what ways can I be subjecting Jesus to 'open shame' in my life, and how can I honor Him instead?
What does it mean to 'produce a crop useful to those for whom it is tended' in my own life, as seen in the surrounding verses?

Gill's Exposition on Hebrews 6:6

If they shall fall away,.... This is not supposed of true believers, as appears from Hebrews 6:9 nor is it to be supposed of them that they may fall totally and finally; they may indeed fall, not

Jamieson-Fausset-Brown on Hebrews 6:6

If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. If , [ kai (G2532) parapesontas (G3895)] - 'And (yet) have fallen away' (cf.

Matthew Poole's Commentary on Hebrews 6:6

If they shall fall away; a falling away, or apostatizing, in proportion like Adam, such a paraptwma as his was, , whereby they are totally unchristianed, as he was turned into a sinner; perfidiously revolting from all those supernatural workings of the Holy Ghost, whereby their natural spirit was elevated, but not changed, unto their old swinish and canine temper of spirit and course of life that they led before they professed themselves Christians, as . They freely forsake their professed Christian state, and make shipwreck of all; ,10,16,18,19. Whether palin, again, ought to be referred to falling away, so as to denominate the apostate no Christian, as he was at first, before his profession, or to renewing following, it makes no difficulty, for it is a real truth in both parts; only interpreters generally refer it to the latter, as do ours, and so we shall consider it. To renew them again unto repentance; they cannot renew and bring themselves to the same state they enjoyed, and from which they fell; nor can the Christian ministry do it by their exhortations or counsels, thunders or comforts; the offended, wronged Spirit withdraws, and will not assist or elevate theirs to act above nature again, ; but leaves them justly to themselves, so as he will neither by himself, nor by others, suffer it to be done having limited his power by his will in it. They shall neither have a new principle infused into them, nor their minds or hearts changed by him to repentance, because they have undervalued his lower operations and motions on their souls, revealing Christ to them through the gospel, and have by their sinful negligence not improved them to seek from him the better and higher ones which he mentions, ,10, and were to be effected by the exceeding greatness of his power. Seeing they crucify to themselves the Son of God afresh: that which renders this renovation of them impossible, is their ill treatment, by their apostacy, of their Redeemer, who was to bring them as children to glory, which they by the gospel knew, and by profession owned him ascended and sat down on the right hand of God, and who had, by the operation of his Spirit, elevated their natural principles so to discern him, and to confess him: by this their apostacy they look on him as an impostor and deceiver, as , and deny him to be a Saviour to them, rejecting his sacrifice, and would, as much as in them lieth, dethrone him, and, if he were within their reach, would crucify him again, and tread him under their feet, as , and actually do it to him in his members; as the apostate Julian did in former ages, and the papists do at this day.

Trapp's Commentary on Hebrews 6:6

6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. Ver. 6. If they shall fall away] Totally and finally, as Judas and Julian did, and as Mr John Glover thought he had done, and did therefore eat his meat against his appetite, only defer the time of his damnation, which, by mistake of this text, he thought he could not possibly avoid. But God, who comforteth those that are cast down, did not only at last rid him out of all his fears, but also framed him to such mortification of life, as the like lightly hath not been seen, saith Mr Fox, who knew it. And put him to an open shame] As if they had not found him the same that they took him for. In those that have wilfully resisted divine truths made known to them, and after taste, despised them, a persuasion that God hath forsaken them (set on strongly by Satan) stirs up a hellish hatred against God; carrying them to a revengeful desire of opposing whatsoever is God’ s, though not always openly (for then they should lose the advantage of doing hurt), yet secretly and subtlely, and under pretence of the contrary, as one well observeth.

Ellicott's Commentary on Hebrews 6:6

(6) If they shall fall away.—Rather, and (then) fell away. There is no doubt that the ordinary translation is altogether incorrect, the Greek admitting of one rendering only. At the same time, the suspicion sometimes expressed that this is one of the (very few) instances in which our translators have been misled by dogmatic bias seems altogether unfounded. On tracing back the translation we find it due, not to the Genevan versions, in which the influence of Calvin and Beza is predominant, but to Erasmus, Luther, and Tyndale. The contrast with the preceding description is presented in the fewest possible words. The successive clauses have shown that all the marks of the divine working in and with His word (Hebrews 2:4) have been found in these men, who, notwithstanding, “fell away.” To renew them again.—A second time to make “the old” into a “new man.” In this place “renew” is distinctly used in reference to the action of man. Similarly, by the side of 1 Peter 1:3, “God . . . who hath begotten us,” we may set St. Paul’s words to the Corinthians, “In Christ Jesus I have begotten you;” so also St. Paul can say, “Let us cleanse ourselves from all filthiness of the flesh and spirit;” and St. James can speak of a man’s saving a soul from death. In these and the many other examples of a similar kind there is no thought of human power acting by itself, but of the human appropriation of divine power, in accordance with the laws of the kingdom of God. The verse before us is often read as an assertion that men who have thus fallen cannot be renewed; and therefore it is the more necessary to lay stress on the simple meaning of the words, as relating neither to the absolute power of God, nor to the efforts of the Christian teacher in unassisted human strength, but to the economy of God’s spiritual kingdom, in which Christ’s servants achieve every great result by claiming and obtaining the “fellow-working” of their Lord. Seeing they crucify.—The apostasy was indicated by a single word; these added clauses describe the depth of the fall, whilst they explain the futility of all effort towards recovering the fallen. Both the writer and his readers knew well what was involved in “falling away” in such a case as this. To go back to Judaism implied an acceptance of all that Jews had said and done against the Son of God, a return to the bitter hate cherished by the falling nation against the Crucified, a repetition in spirit of all that Pharisees had done, and without the palliation of ignorance; for the highest evidence for Christianity—that of true and deep Christian experience—had been given to them. Again, the words used clearly describe a continuing state. Not the punishment for a past act, but the hopelessness of an existing state, is brought before us here.

Adam Clarke's Commentary on Hebrews 6:6

Verse 6. If they shall fall away] καιπαραπεσοντας And having fallen away. I can express my own mind on this translation nearly in the words of Dr. Macknight: "The participles φωτισθεντας, who were enlightened, γευσαμενους, have tasted, and γενηθεντας, were made partakers, being aorists, are properly rendered by our translators in the past time; wherefore, παραπεσοντας, being an aorist, ought likewise to have been translated in the past time, HAVE fallen away. Nevertheless, our translators, following Beza, who without any authority from ancient MSS. has inserted in his version the word si, if, have rendered this clause, IF they fall away, that this text might not appear to contradict the doctrine of the perseverance of the saints. But as no translator should take upon him to add to or alter the Scriptures, for the sake of any favourite doctrine, I have translated παραπεσοντας in the past time, have fallen away, according to the true import of the word, as standing in connection with the other aorists in the preceding verses." Dr. Macknight was a Calvinist, and he was a thorough scholar and an honest man; but, professing to give a translation of the epistle, he consulted not his creed but his candour. Had our translators, who were excellent and learned men, leaned less to their own peculiar creed in the present authorized version, the Church of Christ in this country would not have been agitated and torn as it has been with polemical divinity. It appears from this, whatever sentiment may gain or lose by it, that there is a fearful possibility of falling away from the grace of God; and if this scripture did not say so, there are many that do say so. And were there no scripture express on this subject, the nature of the present state of man, which is a state of probation or trial, must necessarily imply it. Let him who most assuredly standeth, take heed lest he fall. To renew them again unto repentance] As repentance is the first step that a sinner must take in order to return to God, and as sorrow for sin must be useless in itself unless there be a proper sacrificial offering, these having rejected the only available sacrifice, their repentance for sin, had they any, would be nugatory, and their salvation impossible on this simple account; and this is the very reason which the apostle immediately subjoins:- Seeing they crucify to themselves the Son of God] They reject him on the ground that he was an impostor, and justly put to death. And thus they are said to crucify him to themselves-to do that in their present apostasy which the Jews did; and they show thereby that, had they been present when he was crucified, they would have joined with his murderers. And put him to an open shame.] παραδειγματιζοντας. And have made him a public example; or, crucifying unto themselves and making the Son of God a public example.

Cambridge Bible on Hebrews 6:6

6. if they shall fall away] This is one of the most erroneous translations in the A.V. The words can only mean “and have fallen away” (comp. Hebrews 2:1, Hebrews 3:12, Hebrews 10:26; Hebrews 10:29), and the position of the participle gives it tremendous force. It was once thought that our translators had here been influenced by theological bias to give such a rendering as should least conflict with their Calvinistic belief in the “indefectibility of grace” or in “Final Perseverance”—i.e. that no converted person, no one who has ever become regenerate, and belonged to the number of “the elect”—can ever fall away. It was thought that, for this reason, they had put this clause in the form of a mere hypothesis. It is now known however that the mistake of our translators was derived from older sources (e.g. Tyndale and the Genevan) and was not due to bias. Calvin was himself far too good a scholar to defend this view of the clause. He attempted to get rid of it by denying that the strong expressions in Hebrews 6:4-5 describe the regenerate. He applies them to false converts or half converts who become reprobate—a view which, as we have seen, is not tenable. The falling away means apostasy, the complete and wilful renunciation of Christianity. Thus it is used by the LXX. to represent the Hebrew mâal which in 2 Chronicles 29:19 they render by “apostasy”to renew them again unto repentance] The verb here used (anakainizein) came to mean “to rebaptise.” If the earlier clauses seemed to clash with the Calvinistic dogma of the “indefectibility of grace,” this expression seemed too severe for the milder theology of the Arminians. Holding—and rightly—that Scripture never closes the door of forgiveness to any repentant sinner, they argued, wrongly, that the “impossible” of Hebrews 6:4 could only mean “very difficult,” a translation which is actually given to the word in some Latin Versions. The solution of the difficulty is not to be arrived at by tampering with plain words. What the author says is that “when those who have tasted the heavenly gift … have fallen away, it is impossible to renew them to repentance.” He does not say that the Hebrews have so fallen away; nor does he directly assert that any true convert can thus fall away; but he does say that when such apostasy occurs and—a point of extreme importance which is constantly overlooked—so long as it lasts (see the next clause) a vital renewal is impossible. There can, he implies, be no second “Second Birth.” The sternness of the passage is in exact accordance with Hebrews 10:26-29 (comp. 1 Peter 2:20-21); but “the impossibility lies merely within the limits of the hypothesis itself.” See our Article xvi.seeing they crucify] Rather, “while crucifying,” “crucifying as they are doing.” Thus the words imply not only an absolute, but a continuous apostasy, for the participle is changed from the past into the present tense. While men continue in wilful and willing sin they preclude all possibility of the action of grace.

Barnes' Notes on Hebrews 6:6

If they shall fall away - literally, “and having fallen away.” “There is no if in the Greek in this place - “having fallen away.” Dr. John P. Wilson.

Whedon's Commentary on Hebrews 6:6

6. If they shall fall away—A sad mistranslation. There is no if in the original, and no future tense, and no contingent supposition.

Sermons on Hebrews 6:6

	Sermon	Description
	Nature of Revival - Part 1 by Richard Owen Roberts	In this sermon, the speaker focuses on the subject of revival and emphasizes the importance of understanding its consequences. He acknowledges that those who are present likely hav
	1992 Missions Conference Talk - Part 4 by Richard Wurmbrand	This sermon delves into the themes of affliction, abortion, and the importance of listening to God, Jesus, and nature. It reflects on the suffering experienced in communist countri
	Tempting Christ by David Wilkerson	David Wilkerson addresses the serious issue of tempting Christ, emphasizing that it involves testing God's mercy by indulging in sin while believing one can escape judgment due to
	A Good Report by David Wilkerson	David Wilkerson shares a powerful report on the transformative work of the Holy Spirit in New York City, emphasizing the miraculous conversions and spiritual hunger witnessed durin
	Epistle 281 by George Fox	George Fox emphasizes the importance of remaining in the truth of God and not grieving the Holy Spirit. He warns against the dangers of abusing God's power and encourages believers
	Christ's Trial Before Pilate by C.I. Scofield	C.I. Scofield delves into the profound analysis of the interactions between Jesus, Pilate, and Barabbas, emphasizing the foundational doctrine of redemption through vicarious sacri
	Matthew 22:41 to End. Christ Questions the Pharisees Concerning Himself. by Favell Lee Mortimer	Favell Lee Mortimer delves into the wisdom of the Lord's questions, highlighting the importance of understanding who Christ truly is. While the Pharisees were knowledgeable about t