Hebrews Chapter 4

– “while the promise of entering His rest still stands”: From Λοιπὸν οὖν ἀπολείπεται σαββατισμὸς τῷ λαῷ τοῦ θεοῦ (Oun ara apoleipetai tina eiselthein eis auten), literally “Therefore since it remains for some to enter into it,” but rephrased for clarity on the ongoing promise; “rest” from κατάπαυσις (katapausis), echoing Psalm 95:11, theological: eschatological rest beyond Canaan (cf. Hebrews 3:11; 4:9-10). – “let us be careful that none of you be found to have fallen short of it”: From φοβηθῶμεν οὖν μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ δοκῇ τις ἐξ ὑμῶν ὑστερηκέναι (phobethomen oun mepote kataleipomenes epangelias eiselthein eis ten katapausin autou doke tis ex humon hysterekenai), literally “let us fear therefore lest being left a promise to enter into His rest seem any of you to have come short,” subjunctive warning; “be careful” for “fear” to soften imperative without losing urgency (theological: cf. Philippians 2:12; Proverbs 1:7). – “For we also have had the good news proclaimed to us”: From καὶ γάρ ἐσμεν εὐηγγελισμένοι καθάπερ κἀκεῖνοι (kai gar esmen euangelismenoi kathaper kakeinoi), literally “For indeed we have been evangelized just as also those,” perfect passive for gospel reception; “good news” retains εὐαγγελίζω (euangelizo) link to salvation message (cross-reference: Hebrews 4:6; Isaiah 52:7). – “just as they did”: Referring to wilderness generation, comparative clause. – “but the message they heard was of no value to them”: From ἀλλ’ οὐκ ὠφέλησεν ὁ λόγος τῆς ἀκοῆς ἐκείνους (all’ ouk ophelesen ho logos tes akoes ekeinous), literally “but did not profit the word of hearing those,” aorist; “no value” for lack of benefit (theological: faith’s necessity, cf. Romans 10:17). – “because those who heard did not combine it with faith”: From μὴ συγκεκερασμένους τῇ πίστει τοῖς ἀκούσασιν (me synkekerasmenous te pistei tois akousasin), literally “not having been mixed with faith in the ones having heard,” perfect participle; “combine” metaphor from mixing (cf. 1 Corinthians 12:24 variant). – “Now we who have believed enter that rest”: From εἰσερχόμεθα γὰρ εἰς [τὴν] κατάπαυσιν οἱ πιστεύσαντες (eiserchometha gar eis katapausin hoi pisteusantes), literally “For we enter into rest the ones having believed,” present tense for ongoing entry; aorist participle for belief (theological: rest through faith, cf. Matthew 11:28-30). – “just as God has said”: From καθὼς εἴρηκεν (kathos eireken), perfect for enduring declaration. – “So I declared on oath in My anger, ‘They shall never enter My rest.’”: From Ὡς ὤμοσα ἐν τῇ ὀργῇ μου Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου (hos omosa en te orge mou Ei eiseleusontai eis ten katapausin mou), from Psalm 95:11, Hebraic negation via “if”; “declared on oath” for ὤμοσα (omosa) (cf. Hebrews 3:11). – “And yet His works have been finished since the creation of the world”: From καίτοι τῶν ἔργων ἀπὸ καταβολῆς κόσμου γενηθέντων (kaitoi ton ergon apo kataboles kosmou genethenton), literally “although the works from foundation of world having been completed,” aorist passive; theological: God’s rest post-creation (cf. Genesis 2:2-3). – “For somewhere He has spoken about the seventh day in these words”: From εἴρηκεν γάρ που περὶ τῆς ἑβδόμης οὕτως (eireken gar pou peri tes hebdomes houtos), literally “For He has said somewhere concerning the seventh thus,” indefinite “pou” for Genesis quotation. – “On the seventh day God rested from all His works”: From Καὶ κατέπαυσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ (Kai katepausen ho theos en te hemera te hebdomē apo panton ton ergon autou), from Genesis 2:2 LXX, aorist for completion. – “And again in the passage above He says, ‘They shall never enter My rest.’”: From καὶ ἐν τούτῳ πάλιν Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου (kai en touto palin Ei eiseleusontai eis ten katapausin mou), repetition for emphasis on exclusion.

– “Therefore since it still remains for some to enter that rest”: From Ἐπεὶ οὖν ἀπολείπεται τινὰς εἰσελθεῖν εἰς αὐτήν (Epei oun apoleipetai tinas eiselthein eis auten), literally “Since therefore it remains some to enter into it,” present passive; theological: open invitation (cf. Hebrews 4:1). – “and since those who formerly had the good news proclaimed to them did not go in because of their disobedience”: From καὶ οἱ πρότερον εὐαγγελισθέντες οὐκ εἰσῆλθον δι’ ἀπείθειαν (kai hoi proteron euangelisthentes ouk eiselthon di’ apeitheian), literally “and the ones formerly having been evangelized did not enter because of disobedience,” aorist; “disobedience” for ἀπείθειαν (apeitheian), linking unbelief to action (cf. Hebrews 3:18-19; Numbers 14:22-23). – “God again set a certain day, calling it “Today.””: From πάλιν τινὰ ὁρίζει ἡμέραν, Σήμερον (palin tina horizei hemeran, Semeron), literally “again He appoints a certain day, Today,” present tense for designation. – “This He did when a long time later He spoke through David”: From ἐν Δαυὶδ λέγων μετὰ τοσοῦτον χρόνον (en Dauid legon meta tosouton chronon), literally “in David saying after so much time,” preposition “en” for agency. – “as in the passage already quoted”: From καθὼς προείρηται (kathos proeiretai), literally “just as has been said before,” perfect passive. – “Today, if you hear His voice, do not harden your hearts”: From Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν (Semeron ean tes phones autou akousete, me sklerunete tas kardias humon), from Psalm 95:7-8, conditional imperative. – “For if Joshua had given them rest”: From εἰ γὰρ αὐτοὺς Ἰησοῦς κατέπαυσεν (ei gar autous Iesous katepausen), literally “For if them Joshua had rested,” aorist contrary-to-fact; play on Ἰησοῦς (Iesous) as Jesus/Joshua (theological: typology, cf. Joshua 21:44; but incomplete rest). – “God would not have spoken later about another day”: From οὐκ ἂν περὶ ἄλλης ἐλάλει μετὰ ταῦτα ἡμέρας (ouk an peri alles elalei meta tauta hemeras), literally “not would concerning another speak after these day,” imperfect for ongoing. – “There remains, then, a Sabbath-rest for the people of God”: From ἄρα ἀπολείπεται σαββατισμὸς τῷ λαῷ τοῦ θεοῦ (ara apoleipetai sabbatismos to lao tou theou), literally “Therefore remains a Sabbath-keeping for the people of God,” “sabbatismos” unique NT word for Sabbath observance/rest (theological: eschatological Sabbath, cf. Exodus 20:8-11; Colossians 2:16-17). – “for anyone who enters God’s rest also rests from their works”: From ὁ γὰρ εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ καὶ αὐτὸς κατέπαυσεν ἀπὸ τῶν ἔργων αὐτοῦ (ho gar eiselthon eis ten katapausin autou kai autos katepausen apo ton ergon autou), literally “For the one having entered into His rest also himself rested from his works,” aorist for completion. – “just as God did from His”: From ὥσπερ ἀπὸ τῶν ἰδίων ὁ θεός (hosper apo ton idion ho theos), literally “just as from His own God,” comparative to divine model (cf. Genesis 2:2).

– “Let us, therefore, make every effort to enter that rest”: From σπουδάσωμεν οὖν εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν (spoudasomen oun eiselthein eis ekeinen ten katapausin), literally “Let us hasten therefore to enter into that rest,” aorist subjunctive imperative; “make every effort” for diligence (cf. 2 Peter 1:10). – “so that no one will perish by following their example of disobedience”: From ἵνα μὴ τις πέσῃ ἐν τῷ αὐτῷ ὑποδείγματι τῆς ἀπειθείας (hina me tis pese en to auto hypodeigmati tes apeitheias), literally “in order that not anyone fall in the same example of disobedience,” aorist subjunctive; “perish” for fall in judgment context (theological: warning against apostasy, cf. Hebrews 3:17; 1 Corinthians 10:5-10). – “For the word of God is alive and active”: From Ζῶν γὰρ ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς (Zon gar ho logos tou theou kai energes), literally “For living the word of God and effective,” present participles; “word” as Scripture/gospel (theological: personified, cf. Isaiah 55:11; John 1:1). – “Sharper than any double-edged sword”: From καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον (kai tomoteros hyper pasan machairan distomon), literally “and sharper above every sword two-mouthed,” comparative; imagery from Roman gladius (cf. Revelation 1:16). – “it penetrates even to dividing soul and spirit, joints and marrow”: From καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν (kai diiknoumenos achri merismou psyches kai pneumatos, harmōn te kai myelōn), literally “and penetrating until division of soul and spirit, of both joints and marrows,” present participle; anatomical metaphor for deep discernment (theological: holistic judgment, cf. 1 Thessalonians 5:23). – “it judges the thoughts and attitudes of the heart”: From καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας (kai kritikos enthymeseon kai ennoion kardias), literally “and able to judge thoughts and intentions of heart,” “kritikos” as discerning. – “Nothing in all creation is hidden from God’s sight”: From καὶ οὐκ ἔστιν κτίσις ἀφανὴς ἐνώπιον αὐτοῦ (kai ouk estin ktisis aphanes enopion autou), literally “and there is no creature unmanifest before Him,” double negative for emphasis. – “Everything is uncovered and laid bare before the eyes of Him”: From πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ (panta de gymna kai tetrachelismena tois ophthalmois autou), literally “but all naked and laid bare to the eyes of Him,” “tetrachelismena” from wrestling term for exposed neck (vulnerable). – “to whom we must give account”: From πρὸς ὃν ἡμῖν ὁ λόγος (pros hon hemin ho logos), literally “to whom for us the account,” idiomatic for accountability (theological: judgment, cf. Romans 14:12; 2 Corinthians 5:10).

– “Therefore, since we have such a great high priest”: From Ἔχοντες οὖν ἀρχιερέα μέγαν (Echontes oun archierea megan), literally “Having therefore a great high priest,” present participle; resumes theme from 2:17 (cf. Hebrews 3:1). – “who has ascended into heaven”: From διεληλυθότα τοὺς οὐρανούς (dielelythota tous ouranous), literally “having passed through the heavens,” perfect participle; theological: exaltation (cf. Ephesians 4:10). – “Jesus the Son of God”: From Ἰησοῦν τὸν υἱὸν τοῦ θεοῦ (Iesoun ton huion tou theou), apposition for emphasis. – “let us hold firmly to the faith we profess”: From κρατῶμεν τῆς ὁμολογίας (kratomen tes homologias), literally “let us hold fast the confession,” present subjunctive; “faith we profess” for public declaration (cf. Hebrews 3:1; 10:23). – “For we do not have a high priest who is unable to empathize with our weaknesses”: From οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν (ou gar echomen archierea me dynamenon sympathesai tais astheneiais hemon), literally “For we do not have a high priest not able to sympathize with our weaknesses,” double negative; “empathize” for συμπαθῆσαι (sympathesai) (theological: shared humanity, cf. Hebrews 2:17-18). – “but we have one who has been tempted in every way, just as we are”: From πεπειρασμένον δὲ κατὰ πάντα καθ’ ὁμοιότητα (pepeirasmenon de kata panta kath’ homoioteta), literally “but having been tested according to all things according to likeness,” perfect participle; “tempted” for πεπειρασμένον (pepeirasmenon) (cf. Matthew 4:1-11; James 1:13-14). – “yet He did not sin”: From χωρὶς ἁμαρτίας (choris hamartias), literally “apart from sin,” adverbial phrase; sinlessness (theological: cf. Hebrews 7:26; 2 Corinthians 5:21). – “Let us then approach God’s throne of grace with confidence”: From προσερχώμεθα οὖν μετὰ παρρησίας τῷ θρόνῳ τῆς χάριτος (proserchometha oun meta parresias to throno tes charitos), literally “Let us draw near therefore with boldness to the throne of grace,” present subjunctive; “confidence” for παρρησίας (parresias), access motif (cf. Ephesians 3:12). – “so that we may receive mercy and find grace to help us in our time of need”: From ἵνα λάβωμεν ἔλεος καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν (hina labomen eleos kai charin heuromen eis eukairon boetheian), literally “in order that we might receive mercy and grace find for timely help,” aorist subjunctives; “time of need” for opportune aid (theological: priestly intercession, cf. Hebrews 7:25; Romans 5:2).