. . . the author’s use of απαξ and the aorist tense . . .
[signifies] a once-for-all event that points the reader to a definite space and
time, either generally that of conversion or specifically that of baptism (see
use of απαξ in Jude 1 and Peter 3.18). Later
in Hebrews we find απαξ
relating to one-time cleansing of worshipers from sin through the superior
sacrifice of Christ as compared to the annual Yom Kippur sacrifice of the Jews:
τους λατρευοντας απαξ κεκαθαρισμενους. Once again the author chooses
the passive voice . . . points to baptismal terminology. . . . In the further
description of those who cannot be brought to repentance in 6.4-6, the writer
connects the illumined with those who have tasted of the heavenly gift [γευσαμενους τε της δωρεας της επουρανιου], have become partakers of the
Holy Spirit [μετοχους γενηθεντας πνευματος αγιου] and have tasted the good word of
God and the powers of the coming age [καλου γευσαμενους θεου ρημα δυναμεις τε μελλοντος αιωνος], all of which have important
ties with baptism. (Kevin R. Montgomery, "Photismos and Related Terms
Regarding Baptism in Early Christian Literature" [M.A. diss., Texas Tech
University, May 2001], 38-39)
