Heb 6:1-2 | RWP | e4.org | Wherefore ( διο ). Because of the argument already made about the difficulty of the subject and the dulness of the readers. Let us cease to speak ( αφεντες τον λογον ). Second aorist active participle of αφιημ , to leave off or behind. Of the first principles of Christ ( της αρχης του Χριστου ). Objective genitive Χριστου (about Christ). "Leaving behind the discussion of the beginning about Christ," another way of saying again τα στοιχεια της αρχης των λογιων του θεου of . And press on ( κα φερωμεθα ). Volitive present subjunctive passive, "Let us be borne on" (both the writer and the readers). The Pythagorean Schools use φερωμεθα in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of αφεντες φερωμεθα (Eurip., Androm . 393, for instance). Unto perfection ( επ την τελειοτητα ). Old word from τελειος mature, adults as in . Only twice in N.T. (here and ). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. Not laying again the foundation ( μη παλιν θεμελιον καταβαλλομενο ). The regular idiom for laying down the foundation of a building ( θεμελιον , .). The metaphor is common ( ) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the "foundation," though the accusative διδαχην in apposition with θεμελιον may mean that there are only four included in the θεμελιον . Two are qualitative genitives after θεμελιον ( μετανοιας and πιστεως ). What is meant by "dead works" ( απο νεκρων εργων ) is not clear ( ), though the reference may be to touching a corpse ( .; ). There are frequent allusions to the deadening power of sin ( , ; ; , ; ; ; , ). The use of repentance and faith together occurs also elsewhere ( ; ; ).

‏ Hebrews 6:1-2

Wherefore ( διο ). Because of the argument already made about the difficulty of the subject and the dulness of the readers.

Let us cease to speak ( αφεντες τον λογον ). Second aorist active participle of αφιημ, to leave off or behind.

Of the first principles of Christ ( της αρχης του Χριστου ). Objective genitive Χριστου (about Christ). "Leaving behind the discussion of the beginning about Christ," another way of saying again τα στοιχεια της αρχης των λογιων του θεου of 5:12.

And press on ( κα φερωμεθα ). Volitive present subjunctive passive, "Let us be borne on" (both the writer and the readers). The Pythagorean Schools use φερωμεθα in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of αφεντες φερωμεθα (Eurip., Androm. 393, for instance).

Unto perfection ( επ την τελειοτητα ). Old word from τελειος mature, adults as in 5:14. Only twice in N.T. (here and Col 3:14). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic.

Not laying again the foundation ( μη παλιν θεμελιον καταβαλλομενο ). The regular idiom for laying down the foundation of a building ( θεμελιον, Lu 6:48f.). The metaphor is common (1Co 3:11) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the "foundation," though the accusative διδαχην in apposition with θεμελιον may mean that there are only four included in the θεμελιον. Two are qualitative genitives after θεμελιον ( μετανοιας and πιστεως ). What is meant by "dead works" ( απο νεκρων εργων ) is not clear (9:14), though the reference may be to touching a corpse (Nu 19:1f.; 31:19). There are frequent allusions to the deadening power of sin (Jas 2:17, 26; Joh 7:25; Rom 6:1, 11; 7:8; Col 2:13; Eph 2:1, 5). The use of repentance and faith together occurs also elsewhere (Mr 1:15; Ac 20:21; 1Th 1:9).

The other four items are qualitative genitives with διδαχÂην ( βαπτισμων, επιθεσεως χειρων, αναστασεως νεκρων, κριματος αιωνιου ). The plural βαπτισμων "by itself does not mean specifically Christian baptism either in this epistle (9:10) or elsewhere (Mr 7:4), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general" (Moffatt). The disciples of the Baptist had disputes with the Jews over purification (Joh 3:25). See also Ac 19:2. "The laying on of hands" seems to us out of place in a list of elementary principles, but it was common as a sign of blessing (Mt 19:13), of healing (Mr 7:32), in the choice of the Seven (Ac 6:6), in the bestowal of the Holy Spirit (Ac 8:17f.; 19:6), in separation for a special task (Ac 13:3), in ordination (1Ti 4:14; 5:22; 2Ti 1:6). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, Joh 5:29; Ac 24:15) is easily seen to be basal (cf. 1Co 15) as well as eternal judgment (timeless and endless).