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An Exegetical Analysis of Hebrews 6:5: The Grammatical Function of καλόν
This exegetical study of An Exegetical Analysis of Hebrews 6:5: The Grammatical Function of καλόν is based on a b-greek discussion from Mon May 3 10:55:23 EDT 2004. The initial query concerned the grammatical function of the Greek expression καλόν…θεοῦ ῥῆμα within Hebrews 6:5, specifically asking whether καλόν should be understood in an attributive or predicate position in relation to θεοῦ ῥῆμα, or if structural cues definitively favor one over the other.
The core exegetical issue under examination is the precise semantic and syntactic relationship between the adjective καλόν (good) and the noun phrase θεοῦ ῥῆμα (word of God) in Hebrews 6:5. The absence of a definite article preceding καλόν or the entire phrase permits multiple interpretations, leading to different nuances in translation and theological understanding. Furthermore, the potential for καλόν to implicitly qualify the subsequent phrase δυνάμεις τε μέλλοντος αἰῶνος (powers of the coming age) adds another layer of complexity to the interpretation.
καὶ γευσαμένους καλὸν θεοῦ ῥῆμα, δυνάμεις τε μέλλοντος αἰῶνος,
Greek text (Nestle 1904)
Key differences with SBLGNT (2010):
- For Hebrews 6:5, the SBLGNT (2010) text is identical to the Nestle-Aland 27th/28th editions (which closely reflect Nestle 1904 in this verse). There are no textual variants of significance for the phrase under discussion that would alter the grammatical or lexical issue at hand.
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)
The Nestle-Aland 28th edition (NA28), a standard critical text, presents Hebrews 6:5 as: καὶ γευσαμένους καλὸν θεοῦ ῥῆμα, δυνάμεις τε μέλλοντος αἰῶνος. This reading is well-attested across major manuscript traditions and is not subject to significant textual variants that would alter the grammatical or lexical issue at hand. The placement of καλὸν immediately preceding θεοῦ ῥῆμα is consistent across critical editions.
Lexical Notes:
- καλόν (kalon): This adjective (neuter singular accusative) is derived from καλός. BDAG defines καλός broadly, encompassing “good, noble, excellent, praiseworthy, beautiful, proper, advantageous.” In a moral or spiritual context, it often denotes that which is inherently good and pleasing to God. KITTEL (Theological Dictionary of the New Testament) emphasizes the inherent goodness and ethical quality, often contrasting it with πονηρός (evil). Here, it likely refers to the inherent quality of God’s word as beneficial, life-giving, and true.
- γευσαμένους (geusamenous): This is an aorist middle participle (masculine plural accusative) from the verb γεύομαι. BDAG provides meanings such as “to taste, try, experience, partake of.” In a spiritual context, it signifies a profound, personal experience or appropriation, rather than merely intellectual assent. The middle voice emphasizes the subject’s personal involvement in the act of tasting/experiencing.
- θεοῦ ῥῆμα (theou rhēma): This phrase translates as “word of God.” ῥῆμα (neuter singular accusative) generally refers to an “utterance, word, saying, command, thing spoken.” Unlike λόγος, which can denote a broader concept or message, ῥῆμα often emphasizes a specific, concrete divine utterance or declaration. BDAG notes its use for divine pronouncements. In this context, it refers to the revealed truth of God, especially as experienced by believers.
- δυνάμεις (dynameis): This noun (feminine plural accusative) means “powers, miraculous powers, mighty works.” BDAG indicates it refers to “manifestations of divine power, often through extraordinary deeds.” In conjunction with μέλλοντος αἰῶνος (the coming age), it points to the eschatological realities and miraculous workings that accompany God’s redemptive plan, already being experienced in the present.
Translation Variants with Grammatical & Rhetorical Analysis
The central question regarding the phrase καλὸν θεοῦ ῥῆμα revolves around the grammatical function of καλόν. Due to the absence of a definite article with καλόν and its position relative to θεοῦ ῥῆμα, both attributive and predicate interpretations are grammatically plausible, leading to distinct rhetorical emphases.
1. Attributive Interpretation: “the good word of God”
- Grammatical Analysis: In this view, καλόν functions as an attributive adjective directly modifying ῥῆμα. It describes an inherent quality of God’s word. The word order (anarthrous adjective before noun) is common for anarthrous attributive adjectives. The phrase then forms a single conceptual unit: a specific kind of “word of God,” namely, a “good” one.
- Rhetorical Analysis: This interpretation emphasizes the nature of the word of God as inherently excellent and beneficial. Those who have “tasted” it have experienced its inherent goodness. It suggests that the goodness is a given quality, assumed by the speaker and understood by the audience. This reading is straightforward and emphasizes the positive essence of divine revelation.
2. Predicate Interpretation: “the word of God (and found it) good” or “the word of God, which is good”
- Grammatical Analysis: Here, καλόν functions predicatively, implying that the “tasting” of the word of God revealed or resulted in its goodness being experienced. While a predicate adjective typically occurs after the noun it modifies (unless for emphasis), and often with a verb “to be” implied, its anarthrous nature can permit this function. This reading links καλόν more directly to the experience of γευσαμένους, indicating the outcome of tasting the word.
- Rhetorical Analysis: This interpretation highlights the experiential aspect. The goodness of God’s word is not merely a static attribute but something validated through personal encounter. It underscores the transformative power of experiencing God’s revelation, leading to the recognition of its inherent value. This could also imply a broader scope for καλόν, potentially extending its predicate force to the subsequent phrase δυνάμεις τε μέλλοντος αἰῶνος, suggesting that both the word and the powers of the coming age are found to be “good” through experience. This creates a powerful parallelism, emphasizing the positive and beneficial nature of both spiritual realities.
Conclusions and Translation Suggestions
Both the attributive and predicate interpretations of καλόν in Hebrews 6:5 are grammatically defensible and offer rich theological implications. The absence of an article and the typical flexibility of word order in Koine Greek allow for this ambiguity. Given the context of the passage, which describes believers who have profoundly experienced spiritual realities, the predicate sense carries significant weight, emphasizing the discovery of goodness through experience. However, the attributive sense remains a strong contender, simply stating the inherent quality of God’s word. A translator must choose which nuance to emphasize or seek to convey both subtly.
- “and having tasted the good word of God, and the powers of the coming age,”
This translation favors the attributive reading, portraying “the word of God” as inherently “good.” - “and having tasted the word of God, and found it good, and also the powers of the coming age (which are also good),”
This translation leans towards the predicate reading, emphasizing the experiential discovery of the word’s goodness, and implicitly extending this goodness to the powers of the coming age. - “and having experienced the beneficial word of God and the mighty works of the coming age,”
This translation attempts to capture both senses by using a broader term like “beneficial” for καλόν and “experienced” for γευσαμένους, while also reflecting a common understanding of δυνάμεις.
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