additive conjunction both simply (Heb. 1:3 note), and followed by kaiv (Acts 2:40; 21:30; 22:7; 24:23; 26:30); and most commonly as a prospective and combinative conjunction both with a single clause following (Heb. 9:19; Luke 21:11; Acts 2:10), and with two or more clauses following (Acts 1:8; 13:1; 1 Cor. 1:30).
The choice between the three constructions will be decided by individual feeling as to the symmetry of expression and thought. On the whole the third arrangement seems to bring out most distinctly two fundamental aspects of the reception of the Christian Faith, illumination in respect to the divine action, and experience in respect to the human appropriation. The Christian is illuminated by the conscious sense of the gift of life, and by participation in the Spirit; and he gains an individual sense of the beauty (the intellectual grandeur) of revelation, and of the powers of the new Order.
The course of thought will be seen clearly if it is marked in a tabular form. The Christian has been
(1) Illuminated (in regard of the divine action) in two respects,
(
a
) By the consciousness of the reception of the gift of life (
geu". th'" d. th'" ejp.
),
( b ) By participation in the power of a wider life ( met. gen. pn. aJg. ).
(2) And he has tasted (in regard of the individual experience) (
a
) The beauty (intellectual grandeur) of revelation (
kal.
q. rJ.
),
( b ) The spiritual powers of the new order ( dun. mevll. aij. ).
4.
ajduvnaton ga;r tou;" a{pax f.
...
ajnakainivzein
...]
For as touching
those who were once enlightened...it is impossible to renew them
... It is indeed necessary, the Apostle seems to say, that I should add this reserve if God will,
for
there is only one fatal obstacle to the fulfilment of my work. It is impossible for man to renew to
metavnoia
those who have fallen from the Faith. The
ajduvnaton
at the head of the sentence is singularly impressive. So Chrysostom:
oujk ei\pen ouj prevpei oujde; sumfevrei oujde; e[xestin ajllj ajduvnaton, w{ste eij" ajpovgnwsin ejmbavllein
.
tou;" a{pax fwtisqevnta" ] Vulg. eos qui semel illuminati sunt. The object is placed before the verb in order to fix attention upon the variety and greatness of the gifts which have been received and cast away. The enumeration of these abandoned blessings prepares for the statement of the impossibility of restoring them.
The word
fwtivzesqai
occurs again Heb. 10:32. The illumination both here and there (
fwtisqevnte"
) is referred to the decisive moment when the light was apprehended in its glory (contrast Eph. 1:18
pefwtismevnou"
). For the image compare John 1:9; 2 Tim. 1:10; Eph. 3:9; (Apoc. 21:23); 2 Cor. 4:4, 6
(
fwtismov"
). See also Ecclus. 45:17; 2 Kings 12:2 (2). Inwardly this crisis of illumination was marked by a reception of
the knowledge of the truth
(Heb. 10:26); and outwardly by the admission to Christian fellowship. Hence
fwtivzein
and
fwtismov"
were commonly applied to Baptism from the time of Justin (
Apol.
1.61, 65; comp.
Dial.
c. 122) downwards. And the Syriac