The Meaning of Hebrews 4:1 Explained

Hebrews 4:1

KJV: Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.

YLT: We may fear, then, lest a promise being left of entering into His rest, any one of you may seem to have come short,

Darby: Let us therefore fear, lest, a promise being left of entering into his rest, any one of you might seem to have failed of it.

ASV: Let us fear therefore, lest haply, a promise being left of entering into his rest, any one of you should seem to have come short of it.

KJV Reverse Interlinear

Let us  therefore  fear,  lest,  a promise  being left  [us] of entering  into  his  rest,  any  of  you  should seem  to come short of it. 

What does Hebrews 4:1 Mean?

Verse Meaning

The writer expressed concern in this verse that some of his readers might conclude that they had missed entering into their rest (i.e, their full spiritual inheritance). Apparently some of the original readers had doubts because the Lord had not yet returned. They expected Him to return soon after He ascended into heaven (cf. 1 Thessalonians 4:13-18; 2 Thessalonians 2:1-12). Later the writer urged his readers to wait patiently for the Lord to return ( Hebrews 10:36-37). None of the original readers had failed to enter their rest (inheritance) because they had missed the Lord"s return.
Five views of the "rest" in Hebrews1.Heaven2.Present rest in (enjoyment of) our riches in Christ3.Future (eschatological) enjoyment of all that God wants us to enjoy (i.e, our full inheritance)4.Some particular blessing in the eschatological future5.A peaceful life now as Christians
Some people interpret this verse to mean that the readers should fear that they would not go to heaven if they proved unfaithful. This cannot be the meaning because God has promised heaven to every believer regardless of our faithfulness to Him ( Ephesians 1:3-14; 1 Thessalonians 5:10; 2 Timothy 2:13; 1 Peter 1:3-6; et al.).
"To equate the inheritance [1] with heaven [2] results in a glaring inconsistency. It would mean that believers, by entering the church, are already heirs of the kingdom. Why then are they uniformly exhorted to become heirs by faithful labor when they are already heirs?" [3]
Teaching that compares crossing the Jordan with the believer"s death has clouded divine revelation concerning the Christian"s future rest (e.g, the hymn, "I"m Just a Poor Wayfaring Stranger"). Crossing the Jordan marked the beginning of God"s testing of the new Israelite generation. He had previously tested the former generation during the wilderness wanderings. Each succeeding generation throughout the history of Israel faced its own tests. The people"s responses to these tests determined the amount of rest they experienced. Likewise the Christian"s response to his tests (whether he will trust and obey God faithfully or depart from God"s will) determines how much rest he or she will enjoy.
Another view is that rest refers to the present life of the believer who rests in the Lord: the "faith rest" life. [4] Having been saved, we enter into our rest as believers by surrendering our lives to Him and enjoying peace with God. This view seems unlikely because of how the writer equated rest and inheritance after the pattern of Old Testament usage, namely, as a future possession. Furthermore, if rest equals enjoying our spiritual blessings now, the writer should have warned his readers about losing their rest if they departed from God ( Hebrews 3:12). The writer himself could have done this. Instead he warned them about failing to enter into their rest.
The writer used the term "rest" as Moses did, as an equivalent to entering into all the inheritance that God promised His people ( Deuteronomy 3:18-20; Deuteronomy 12:9-11; cf. Hebrews 1:14; Hebrews 3:11; Hebrews 3:18; Hebrews 4:3-5; Hebrews 4:10-11; Hebrews 6:12; Hebrews 6:17). For the Christian this inheritance is everything that God desires to bestow on us when we see Him. [5] It is an eschatological rest, not a present rest. We enter into our rest after we cease from our labors in this life. We then enter into our "Sabbath rest," the rest that follows a full period of work (i.e, a lifetime; cf. Hebrews 4:9-11). I believe this is the correct view.
"An eschatological understanding of "my rest" in Psalm 95:11 is presupposed in Hebrews 4:1 and is fundamental to the exhortation to diligence to enter God"s rest in Hebrews 4:1-11." [6]
The readers might fail to enter their rest, in the sense of losing part of their inheritance, if they apostatized. Losing part of one"s inheritance probably involves losing the privilege of reigning with Christ in a position of significant responsibility in the future, at least (cf. Matthew 25:14-30). As it is possible to receive a greater or a lesser inheritance (reward), it is also possible to enter into more or less rest. The generation of Israelites that crossed the Jordan with Joshua only entered into partial rest in the land due to their failure to trust and obey God completely. Israel"s compromises with the Canaanites mitigated their rest. Subsequent generations of Israelites experienced the same partial rest, as the Book of Judges reveals. They apostatized, God disciplined them, they repented, and then they experienced rest until they (usually the next generation) apostatized again.
It also seems better to identify rest with our full future inheritance rather than solely with participation in the Millennium [7] or with our "heavenly husband" [8] or with some other particular blessing in the future. One writer assumed this meant the right to worship before the personal presence of Yahweh. [9] God has assured all Christians of enjoying the millennial kingdom and our "heavenly husband" (i.e, Jesus Christ). The New Testament links receiving other particular blessings (crowns, rewards) with specified conditions (e.g, 1 Corinthians 9:25; Philippians 4:1; 1 Thessalonians 2:19; James 1:12; 1 Peter 5:4; Revelation 2:10; Revelation 3:11).
This passage is not talking about living a peaceful life here and now either. That is not the rest that is in view. This should be clear from the context. Throughout this epistle the writer used the terms "rest" and "inheritance" as the Old Testament used them when speaking of what the Israelites in the wilderness anticipated. These terms refer to blessings that God"s people could anticipate in the next stage of their lives if they followed Him faithfully in the present stage of their lives. For the Israelites in the wilderness, this meant enjoying the peace and prosperity of the Promised Land to the full. For Christians, it means enjoying all the blessings that God has promised that faithful believers will experience in heaven.

Context Summary

Hebrews 4:1-10 - The Rest That Joshua Could Not Give
The good news of Canaan's rest was preached to Israel but availed nothing, because the hearers were destitute of faith. They said, Can God? instead of, God can! They thought of their enemies as giants and themselves as grasshoppers, because they left God out of account. Take God into account -and we are giants and our enemies grasshoppers.
To all of us Christ offers rest, not in the other life only, but in this. See Hebrews 4:3; Hebrews 4:11. Rest from the weight of sin, from care and worry, from the load of daily anxiety and foreboding. The rest that arrives from handing all worries over to Christ, and receiving from Christ all we need. Have we entered into that experience? In Hebrews 4:6; Hebrews 4:11, where a.v. reads, "unbelief," r.v., reads, "disobedience." If we disobey, we cannot believe; but when we believe we are sure to obey. In Hebrews 4:10 we are directed to our risen Lord, who has finished the work of Redemption and rests, as God did when He pronounced Creation to be "very good." When we understand what He meant by "It is finished," we, too, shall rest. [source]

Chapter Summary: Hebrews 4

1  The Sabbath-Rest for Christians is attained by faith
12  The power of God's word
14  By our high priest Jesus, the Son of God,
16  we may and must go boldly to the throne of grace

Greek Commentary for Hebrews 4:1

Let us fear therefore [ποβητωμεν ουν]
First aorist passive volitive subjunctive of ποβεομαι — phobeomai to be afraid. There is no break in the argument on Psalm 95:1-11. This is a poor chapter division. The Israelites perished because of disbelief. We today face a real peril. Lest haply Genitive absolute of the present passive participle of καταλειπω — kataleipō to leave behind. God‘s promise still holds good for us in spite of the failure of the Israelites. Should seem to have come short of it Perfect active infinitive of υστερεω — hustereō old verb from υστερος — husteros (comparative of root υδ — ud like our out, outer, outermost), to be too late, to fail to reach the goal as here, common in the N.T. (Hebrews 11:37; Hebrews 12:15). [source]
Being left [καταλειπομένης]
Still remaining: not being neglected. It is not a reason for fearing that is given, but a circumstance connected with the thing to be avoided. As there is now left a promise, let us fear. Being left announces the thought which is afterward emphasized, and on which the whole treatment of the subject turns - that God's original promise of rest remains unchanged, and still holds good. Such being the case, he who doubts the promise itself, or thinks that it is too late for him to enjoy its fulfillment, runs a risk. [source]
Should seem to come short [δοκῇ ὑστερηκέναι]
According to this rendering, the meaning is that one must avoid the appearance of having failed to enter into the rest; the perfect tense ( ὑστερηκέναι ) placing the reader at the parousia, when judgment will be pronounced. This is forced, tame, and irrelevant to the previous discussion. Rend. lest any one of you think he has come too late for it. This accords with the previous admonitions against unbelief. For one to think that he has come too late to inherit the promise is to disbelieve an immutable promise of God. Hence the writer may well say, “Since this promise remains, let us fear to distrust it.” Ὑστερεῖν is to be behind; to come late; to come short; hence, to suffer need, as Philemon 4:12; of material deficiency, Luke 15:14; John 2:3; of moral and spiritual shortcoming, Romans 3:23; 1 Corinthians 8:8; Hebrews 12:15. [source]

Reverse Greek Commentary Search for Hebrews 4:1

Mark 7:2 Holding [κρατοῦντες]
Strictly, holding firmly or fast. So Hebrews 4:14; Revelation 2:25; denoting obstinate adherence to tradition. [source]
Luke 4:13 Had ended all the temptation []
Peculiar to Luke. The verb συντελέσας , from σύν , together, and τελέω , to accomplish, means to bring to one end together; hence to bring to an end utterly. Better therefore as Rev., completed. The temptations formed a complete cycle, so that it could afterward be said of Jesus that “he was in all points tried like as we are” (Hebrews 4:15). [source]
Luke 4:13 Every temptation [παντα πειρασμον]
These three kinds exhaust the avenues of approach (the appetites, the nerves, the ambitions). Satan tried them all. They formed a cycle (Vincent). Hence “he was in all points tempted like as we are” (Hebrews 4:15). “The enemy tried all his weapons, and was at all points defeated” (Plummer). Probably all during the forty days the devil tempted him, but three are representatives of all. [source]
John 1:1 The Word [ὁ λόγος]
Logos. This expression is the keynote and theme of the entire gospel. Λόγος is from the root λεγ , appearing in λέγω , the primitive meaning of which is to lay: then, to pick out, gather, pick up: hence to gather or put words together, and so, to speak. Hence λόγος is, first of all, a collecting or collection both of things in the mind, and of words by which they are expressed. It therefore signifies both the outward form by which the inward thought is expressed, and the inward thought itself, the Latin oratio and ratio: compare the Italian ragionare, “to think” and “to speak.” As signifying the outward form it is never used in the merely grammatical sense, as simply the name of a thing or act ( ἔπος, ὄνομα, ῥῆμα ), but means a word as the thing referred to: the material, not the formal part: a word as embodying a conception or idea. See, for instance, Matthew 22:46; 1 Corinthians 14:9, 1 Corinthians 14:19. Hence it signifies a saying, of God, or of man (Matthew 19:21, Matthew 19:22; Mark 5:35, Mark 5:36): a decree, a precept (Romans 9:28; Mark 7:13). The ten commandments are called in the Septuagint, οἱ δέκα λόγοι , “the ten words ” (Exodus 34:28), and hence the familiar term decalogue. It is further used of discourse: either of the act of speaking (Acts 14:12), of skill and practice in speaking (Acts 18:15; 2 Timothy 4:15), specifically the doctrine of salvation through Christ (Matthew 13:20-23; Philemon 1:14); of narrative, both the relation and the thing related (Acts 1:1; John 21:23; Mark 1:45); of matter under discussion, an affair, a case in law (Acts 15:6; Acts 19:38). -DIVIDER-
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As signifying the inward thought, it denotes the faculty of thinking and reasoning (Hebrews 4:12); regard or consideration (Acts 20:24); reckoning, account (Philemon 4:15, Philemon 4:17; Hebrews 4:13); cause or reason (Acts 10:29). -DIVIDER-
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John uses the word in a peculiar sense, here, and in John 1:14; and, in this sense, in these two passages only. The nearest approach to it is in Revelation 19:13, where the conqueror is called the Word of God; and it is recalled in the phrases Word of Life, and the Life was manifested (1 John 1:1, 1 John 1:2). Compare Hebrews 4:12. It was a familiar and current theological term when John wrote, and therefore he uses it without explanation. Old Testament Usage of the TermThe word here points directly to Psalm href="/desk/?q=ps+33:6&sr=1">Psalm 33:6). The idea of God, who is in his own nature hidden, revealing himself in creation, is the root of the Logos-idea, in contrast with all materialistic or pantheistic conceptions of creation. This idea develops itself in the Old Testament on three lines. (1) The Word, as embodying the divine will, is personified in Hebrew poetry. Consequently divine attributes are predicated of it as being the continuous revelation of God in law and prophecy (Psalm 3:4; Isaiah 40:8; Psalm 119:105). The Word is a healer in Psalm 107:20; a messenger in Psalm 147:15; the agent of the divine decrees in Isaiah 55:11. (2) The personified wisdom (Job 28:12sq.; Job 28). Even Death, which unlocks so many secrets, and the underworld, know it only as a rumor (Job href="/desk/?q=job+28:22&sr=1">Job 28:22). It is only God who knows its way and its place (Job 28:23). He made the world, made the winds and the waters, made a decree for the rain and a way for the lightning of the thunder (Job 28:25, Job 28:26). He who possessed wisdom in the beginning of his way, before His works of old, before the earth with its depths and springs and mountains, with whom was wisdom as one brought up with Him (Proverbs 8:26-31), declared it. “It became, as it were, objective, so that He beheld it” (Job 28:27) and embodied it in His creative work. This personification, therefore, is based on the thought that wisdom is not shut up at rest in God, but is active and manifest in the world. “She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors” (Proverbs 8:2, Proverbs 8:3). She builds a palace and prepares a banquet, and issues a general invitation to the simple and to him that wanteth understanding (Proverbs 9:1-6). It is viewed as the one guide to salvation, comprehending all revelations of God, and as an attribute embracing and combining all His other attributes. -DIVIDER-
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(3) The Angel of Jehovah. The messenger of God who serves as His agent in the world of sense, and is sometimes distinguished from Jehovah and sometimes identical with him (Genesis 16:7-13; Genesis 32:24-28; Hosea 12:4, Hosea 12:5; Exodus 23:20, Exodus 23:21; Malachi 3:1). Apocryphal UsageIn the Apocryphal writings this mediative element is more distinctly apprehended, but with a tendency to pantheism. In the Wisdom of Solomon (at least 100 b.c.), where wisdom seems to be viewed as another name for the whole divine nature, while nowhere connected with the Messiah, it is described as a being of light, proceeding essentially from God; a true image of God, co-occupant of the divine throne; a real and independent principle, revealing God in the world and mediating between it and Him, after having created it as his organ - in association with a spirit which is called μονογενές , only begotten (7:22). “She is the breath of the power of God, and a pure influence flowing from the glory of the Almighty; therefore can no defiled thing fall into her. For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness” (see chapter 7, throughout). Again: “Wisdom reacheth from one end to another mightily, and sweetly doth she order all things. In that she is conversant with God, she magnifieth her nobility: yea, the Lord of all things Himself loved her. For she is privy to the mysteries of the knowledge of God, and a lover of His works. Moreover, by the means of her I shall obtain immortality, and leave behind me an everlasting memorial to them that come after me” (chapter 9). In 16:12, it is said, “Thy word, O Lord, healeth all things” (compare Psalm 107:20); and in 18:15,16, “Thine almighty word leaped from heaven out of thy royal throne, as a fierce man of war into the midst of a land of destruction, and brought thine unfeigned commandment as a sharp sword, and, standing up, filled all things with death; and it touched the heaven, but it stood upon the earth.” See also Wisdom of Sirach, chapters 1,24, and Genesis href="/desk/?q=ge+39:21&sr=1">Genesis 39:21, they paraphrase, “The Memra was with Joseph in prison.” In Psalm 110:1-7Jehovah addresses the first verse to the Memra. The Memra is the angel that destroyed the first-born of Egypt, and it was the Memra that led the Israelites in the cloudy pillar. Usage in the Judaeo-Alexandrine PhilosophyFrom the time of Ptolemy I: (323-285 b.c.), there were Jews in great numbers in Egypt. Philo (a.d. 50) estimates them at a million in his time. Alexandria was their headquarters. They had their own senate and magistrates, and possessed the same privileges as the Greeks. The Septuagint translation of the Hebrew Scriptures into Greek (b.c. 280-150) was the beginning of a literary movement among them, the key-note of which was the reconciliation of Western culture and Judaism, the establishment of a connection between the Old Testament faith and the Greek philosophy. Hence they interpreted the facts of sacred history allegorically, and made them symbols of certain speculative principles, alleging that the Greek philosophers had borrowed their wisdom from Moses. Aristobulus (about 150 b.c.) asserted the existence of a previous and much older translation of the law, and dedicated to Ptolemy VI an allegorical exposition of the Pentateuch, in which he tried to show that the doctrines of the Peripatetic or Aristotelian school were derived from the Old Testament. Most of the schools of Greek philosophy were represented among the Alexandrian Jews, but the favorite one was the Platonic. The effort at reconciliation culminated in Philo, a contemporary of Christ. Philo was intimately acquainted with the Platonic philosophy, and made it the fundamental feature of his own doctrines, while availing himself likewise of ideas belonging to the Peripatetic and Stoic schools. Unable to discern the difference in the points of view from which these different doctrines severally proceeded, he jumbled together not merely discordant doctrines of the Greek schools, but also those of the East, regarding the wisdom of the Greeks as having originated in the legislation and writings of Moses. He gathered together from East and West every element that could help to shape his conception of a vicegerent of God, “a mediator between the eternal and the ephemeral. His Logos reflects light from countless facets.” According to Philo, God is the absolute Being. He calls God “that which is:” “the One and the All.” God alone exists for himself, without multiplicity and without mixture. No name can properly be ascribed to Him: He simply is. Hence, in His nature, He is unknowable. -DIVIDER-
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Outside of God there exists eternal matter, without form and void, and essentially evil; but the perfect Being could not come into direct contact with the senseless and corruptible; so that the world could not have been created by His direct agency. Hence the doctrine of a mediating principle between God and matter - the divine Reason, the Logos in whom are comprised all the ideas of finite things, and who created the sensible world by causing these ideas to penetrate into matter. -DIVIDER-
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The absolute God is surrounded by his powers ( δυνάμεις ) as a king by his servants. These powers are, in Platonic language, ideas; in Jewish, angels; but all are essentially one, and their unity, as they exist in God, as they emanate from him, as they are disseminated in the world, is expressed by Logos Hence the Logos appears under a twofold aspect: (1) As the immanent reason of God, containing within itself the world-ideal, which, while not outwardly existing, is like the immanent reason in man. This is styled Λόγος ἐνδιάθετος , i.e., the Logos conceived and residing in the mind. This was the aspect emphasized by the Alexandrians, and which tended to the recognition of a twofold personality in the divine essence. (2) As the outspoken word, proceeding from God and manifest in the world. This, when it has issued from God in creating the world, is the Λόγος προφορικός , i.e., the Logos uttered, even as in man the spoken word is the manifestation of thought. This aspect prevailed in Palestine, where the Word appears like the angel of the Pentateuch, as the medium of the outward communication of God with men, and tends toward the recognition of a divine person subordinate to God. Under the former aspect, the Logos is, really, one with God's hidden being: the latter comprehends all the workings and revelations of God in the world; affords from itself the ideas and energies by which the world was framed and is upheld; and, filling all things with divine light and life, rules them in wisdom, love, and righteousness. It is the beginning of creation, not inaugurated, like God, nor made, like the world; but the eldest son of the eternal Father (the world being the younger); God's image; the mediator between God and the world; the highest angel; the second God. -DIVIDER-
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Philo's conception of the Logos, therefore, is: the sum-total and free exercise of the divine energies; so that God, so far as he reveals himself, is called Logos; while the Logos, so far as he reveals God, is called God. -DIVIDER-
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John's doctrine and terms are colored by these preceding influences. During his residence at Ephesus he must have become familiar with the forms and terms of the Alexandrian theology. Nor is it improbable that he used the term Logos with an intent to facilitate the passage from the current theories of his time to the pure gospel which he proclaimed. “To those Hellenists and Hellenistic Jews, on the one hand, who were vainly philosophizing on the relations of the finite and infinite; to those investigators of the letter of the Scriptures, on the other, who speculated about the theocratic revelations, John said, by giving this name Logos to Jesus: 'The unknown Mediator between God and the world, the knowledge of whom you are striving after, we have seen, heard, and touched. Your philosophical speculations and your scriptural subtleties will never raise you to Him. Believe as we do in Jesus, and you will possess in Him that divine Revealer who engages your thoughts'” (Godet). -DIVIDER-
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But John's doctrine is not Philo's, and does not depend upon it. The differences between the two are pronounced. Though both use the term Logos, they use it with utterly different meanings. In John it signifies word, as in Holy Scripture generally; in Philo, reason; and that so distinctly that when Philo wishes to give it the meaning of word, he adds to it by way of explanation, the term ῥῆμα , word. The nature of the being described by Logos is conceived by each in an entirely different spirit. John's Logos is a person, with a consciousness of personal distinction; Philo's is impersonal. His notion is indeterminate and fluctuating, shaped by the influence which happens to be operating at the time. Under the influence of Jewish documents he styles the Logos an “archangel;” under the influence of Plato, “the Idea of Ideas;” of the Stoics, “the impersonal Reason.” It is doubtful whether Philo ever meant to represent the Logos formally as a person. All the titles he gives it may be explained by supposing it to mean the ideal world on which the actual is modeled. -DIVIDER-
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In Philo, moreover, the function of the Logos is confined to the creation and preservation of the universe. He does not identify or connect him with the Messiah. His doctrine was, to a great degree, a philosophical substitute for Messianic hopes. He may have conceived of the Word as acting through the Messiah, but not as one with him. He is a universal principle. In John the Messiah is the Logos himself, uniting himself with humanity, and clothing himself with a body in order to save the world. -DIVIDER-
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The two notions differ as to origin. The impersonal God of Philo cannot pass to the finite creation without contamination of his divine essence. Hence an inferior agent must be interposed. John's God, on the other hand, is personal, and a loving personality. He is a Father (John 1:18); His essence is love (John 3:16; 1 John 4:8, 1 John 4:16). He is in direct relation with the world which He desires to save, and the Logos is He Himself, manifest in the flesh. According to Philo, the Logos is not coexistent with the eternal God. Eternal matter is before him in time. According to John, the Logos is essentially with the Father from all eternity (John 1:2), and it is He who creates all things, matter included (John 1:3). -DIVIDER-
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Philo misses the moral energy of the Hebrew religion as expressed in its emphasis upon the holiness of Jehovah, and therefore fails to perceive the necessity of a divine teacher and Savior. He forgets the wide distinction between God and the world, and declares that, were the universe to end, God would die of loneliness and inactivity. The Meaning of Logos in JohnAs Logos has the double meaning of thought and speech, so Christ is related to God as the word to the idea, the word being not merely a name for the idea, but the idea itself expressed. The thought is the inward word (Dr. Schaff compares the Hebrew expression “I speak in my heart” for “I think”). The Logos of John is the real, personal God (John 1:1), the Word, who was originally before the creation with God. and was God, one in essence and nature, yet personally distinct (John 1:1, John 1:18); the revealer and interpreter of the hidden being of God; the reflection and visible image of God, and the organ of all His manifestations to the world. Compare Hebrews 1:3. He made all things, proceeding personally from God for the accomplishment of the act of creation (Hebrews 1:3), and became man in the person of Jesus Christ, accomplishing the redemption of the world. Compare Philemon 2:6. -DIVIDER-
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The following is from William Austin, “Meditation for Christmas Day,” cited by Ford on John:-DIVIDER-
“The name Word is most excellently given to our Savior; for it expresses His nature in one, more than in any others. Therefore St. John, when he names the Person in the Trinity (1 John 5:7), chooses rather to call Him Word than Son; for word is a phrase more communicable than son. Son hath only reference to the Father that begot Him; but word may refer to him that conceives it; to him that speaks it; to that which is spoken by it; to the voice that it is clad in; and to the effects it raises in him that hears it. So Christ, as He is the Word, not only refers to His Father that begot Him, and from whom He comes forth, but to all the creatures that were made by Him; to the flesh that He took to clothe Him; and to the doctrine He brought and taught, and, which lives yet in the hearts of all them that obediently do hear it. He it is that is this Word; and any other, prophet or preacher, he is but a voice (Luke 3:4). Word is an inward conception of the mind; and voice is but a sign of intention. St. John was but a sign, a voice; not worthy to untie the shoe-latchet of this Word. Christ is the inner conception 'in the bosom of His Father;' and that is properly the Word. And yet the Word is the intention uttered forth, as well as conceived within; for Christ was no less the Word in the womb of the Virgin, or in the cradle of the manger, or on the altar of the cross, than he was in the beginning, 'in the bosom of his Father.' For as the intention departs not from the mind when the word is uttered, so Christ, proceeding from the Father by eternal generation, and after here by birth and incarnation, remains still in Him and with Him in essence; as the intention, which is conceived and born in the mind, remains still with it and in it, though the word be spoken. He is therefore rightly called the Word, both by His coming from, and yet remaining still in, the Father.”And the WordA repetition of the great subject, with solemn emphasis.Was with God ( ἦν πὸς τὸν Θεὸν )Anglo-Saxon vers., mid Gode. Wyc., at God. With ( πρός ) does not convey the full meaning, that there is no single English word which will give it better. The preposition πρός , which, with the accusative case, denotes motion towards, or direction, is also often used in the New Testament in the sense of with; and that not merely as being near or beside, but as a living union and communion; implying the active notion of intercourse. Thus: “Are not his sisters here with us ” ( πρὸς ἡμᾶς ), i.e., in social relations with us (Mark 6:3; Matthew 13:56). “How long shall I be with you ” ( πρὸς ὑμᾶς , Mark 9:16). “I sat daily with you ” (Matthew 26:55). “To be present with the Lord ” ( πρὸς τὸν Κύριον , 2 Corinthians 5:8). “Abide and winter with you ” (1 Corinthians 16:6). “The eternal life which was with the Father ” ( πρὸς τὸν πατέρα , 1 John 1:2). Thus John's statement is that the divine Word not only abode with the Father from all eternity, but was in the living, active relation of communion with Him.And the Word was God ( καὶ Θεὸς ἦν ὁ λόγος )In the Greek order, and God was the Word, which is followed by Anglo-Saxon, Wyc., and Tynd. But θεὸς , God, is the predicate and not the subject of the proposition. The subject must be the Word; for John is not trying to show who is God, but who is the Word. Notice that Θεὸς is without the article, which could not have been omitted if he had meant to designate the word as God; because, in that event, Θεὸς would have been ambiguous; perhaps a God. Moreover, if he had said God was the Word, he would have contradicted his previous statement by which he had distinguished (hypostatically) God from the word, and λόγος (Logos) would, further, have signified only an attribute of God. The predicate is emphatically placed in the proposition before the subject, because of the progress of the thought; this being the third and highest statement respecting the Word - the climax of the two preceding propositions. The word God, used attributively, maintains the personal distinction between God and the Word, but makes the unity of essence and nature to follow the distinction of person, and ascribes to the Word all the attributes of the divine essence. “There is something majestic in the way in which the description of the Logos, in the three brief but great propositions of John 1:1, is unfolded with increasing fullness” (Meyer). [source]

John 8:46 Which of you convicteth me of sin? [Τις εχ υμων ελεγχει με περι αμαριτασ]
See on John 3:20; John 16:8 (the work of the Holy Spirit) for ελεγχω — elegchō for charge and proof. The use of αμαρτια — hamartia as in John 1:29 means sin in general, not particular sins. The rhetorical question which receives no answer involves sinlessness (Hebrews 4:15) without specifically saying so. Bernard suggests that Jesus paused after this pungent question before going on. Why do ye not believe me? This question drives home the irrationality of their hostility to Jesus. It was based on prejudice and predilection. [source]
John 1:1 In the beginning [εν αρχηι]
Αρχη — Archē is definite, though anarthrous like our at home, in town, and the similar Hebrew ην — be reshith in Genesis 1:1. But Westcott notes that here John carries our thoughts beyond the beginning of creation in time to eternity. There is no argument here to prove the existence of God any more than in Genesis. It is simply assumed. Either God exists and is the Creator of the universe as scientists like Eddington and Jeans assume or matter is eternal or it has come out of nothing. Was Three times in this sentence John uses this imperfect of εγενετο — eimi to be which conveys no idea of origin for God or for the Logos, simply continuous existence. Quite a different verb The Word λεγω — Logos is from Λογος — legō old word in Homer to lay by, to collect, to put words side by side, to speak, to express an opinion. ανιμα μυνδι — Logos is common for reason as well as speech. Heraclitus used it for the principle which controls the universe. The Stoics employed it for the soul of the world There is a possible personification of “the Word of God” in Hebrews 4:12. But the personal pre-existence of Christ is taught by Paul (2 Corinthians 8:9; Philemon 2:6.; Colossians 1:17) and in Hebrews 1:2. and in John 17:5. This term suits John‘s purpose better than σαρχ εγενετο — sophia (wisdom) and is his answer to the Gnostics who either denied the actual humanity of Christ (Docetic Gnostics) or who separated the προς τον τεον — aeon Christ from the man Jesus (Cerinthian Gnostics). The pre-existent Logos “became flesh” Though existing eternally with God the Logos was in perfect fellowship with God. παρακλητον εχομεν προς τον πατερα — Pros with the accusative presents a plane of equality and intimacy, face to face with each other. In 1 John 2:1 we have a like use of προσωπον προς προσωπον — pros “We have a Paraclete with the Father” See προς — prosōpon pros prosōpon (face to face, 1 Corinthians 13:12), a triple use of το γνωστον της προς αλληλους συνητειας — pros There is a papyrus example of προς — pros in this sense παρα σοι — to gnōston tēs pros allēlous sunētheias “the knowledge of our intimacy with one another” (M.&M., Vocabulary) which answers the claim of Rendel Harris, Origin of Prologue, p. 8) that the use of και τεος ην ο λογος — pros here and in Mark 6:3 is a mere Aramaism. It is not a classic idiom, but this is Koiné, not old Attic. In John 17:5 John has ο τεος ην ο λογος — para soi the more common idiom. And the Word was God By exact and careful language John denied Sabellianism by not saying ο λογος — ho theos ēn ho logos That would mean that all of God was expressed in τεος — ho logos and the terms would be interchangeable, each having the article. The subject is made plain by the article Thus in the Trinity we see personal fellowship on an equality. [source]
John 11:35 Jesus wept [εδακρυσεν ο Ιησους]
Ingressive first aorist active indicative of δακρυω — dakruō old verb from δακρυ — dakru or δακρυον — dakruon a tear (Acts 20:19), only here in N.T. It never means to wail, as κλαιω — klaiō sometimes does. “Jesus burst into tears.” Κλαιω — Klaiō is used of Jesus in Luke 19:41. See Hebrews 5:7 “with strong crying and tears” Apparently this was as Jesus started towards (see John 11:38) the tomb. In a sense it was a reaction from the severe strain in John 11:33, but chiefly it was the sheer human sympathy of his heart with Martha and Mary touched with the feeling of our common weakness (Hebrews 4:15). Often all that we can do is to shed tears in grief too deep for words. Jesus understood and understands. This is the shortest verse in the Bible, but no verse carries more meaning in it. [source]
John 13:15 An example [υποδειγμα]
For the old παραδειγμα — paradeigma (not in N.T.), from υποδεικνυμι — hupodeiknumi to show under the eyes as an illustration or warning (Matthew 3:7), common in the papyri for illustration, example, warning, here only in John, but in James 5:10; 2 Peter 2:6; Hebrews 4:11; Hebrews 8:5; Hebrews 9:26. Peter uses τυποι — tupoi (1 Peter 5:3) with this incident in mind. In Judges 1:7 δειγμα — deigma (without υπο — hupo) occurs in the sense of example. That ye also should do Purpose clause with ινα — hina and the present active subjunctive of ποιεω — poieō (keep on doing). Doing what? Does Jesus here institute a new church ordinance as some good people today hold? If so, it is curious that there is no record of it in the N.T. Jesus has given the disciples an object lesson in humility to rebuke their jealousy, pride, and strife exhibited at this very meal. The lesson of the “example” applies to all the relations of believers with each other. It is one that is continually needed. [source]
Acts 26:21 Assayed to kill me [επειρωντο διαχειρισασται]
Conative imperfect middle of πειραω — peiraō the old form of the later Koiné{[28928]}š πειραζω — peirazō so common in the Koiné, but in N.T. here only. Some MSS. have it in Acts 9:26; Hebrews 4:15. The old verb διαχειριζω — diacheirizō to take in hand, middle to lay hands on, to slay, occurs in N.T. only here and Acts 5:30 which see. [source]
1 Corinthians 16:9 For a great and effectual door is opened unto me [τυρα γαρ μοι ανεωιγεν μεγαλη και ενεργης]
Second perfect active indicative of ανοιγω — anoigō to open. Intransitive, stands wide open at last after his years there (Acts 20:31). A wide open door. What does he mean by ενεργης — energēs It is a late word in the Koiné. In the papyri a medical receipt has it for “tolerably strong.” The form ενεργος — energos in the papyri is used of a mill “in working order,” of “tilled land,” and of “wrought iron.” In the N.T. it occurs in Philemon 1:6; Hebrews 4:12 of “the word of God” as “ενεργης — energēs ” (powerful). Paul means that he has at least a great opportunity for work in Ephesus. [source]
2 Corinthians 5:21 Him who knew no sin [τον μη γνοντα αμαρτιαν]
Definite claim by Paul that Jesus did not commit sin, had no personal acquaintance This statement occurs also in 1 Peter 2:22; Hebrews 4:15; Hebrews 7:26; 1 John 3:5. Christ was and is “a moral miracle” (Bernard) and so more than mere man. [source]
Ephesians 6:17 Sword of the Spirit [μάχαιραν τοῦ πνεύματος]
See on Revelation 6:4. The word of God serves both for attack and to parry the thrusts of the enemy. Thus Christ used it in His temptation. It is the sword of the Spirit, because the Spirit of God gives it and inspires it. The Spirit's aid is needed for its interpretation. Compare John 14:10; Hebrews 4:12, in which latter passage the image is sacrificial. [source]
Ephesians 4:10 Far above [υπερανω]
See note on Ephesians 1:21. All the heavens (παντων των ουρανων — pantōn tōn ouranōn). Ablative case after υπερανω — huperanō For the plural used of Christ‘s ascent see note on Hebrews 4:14 and note on Hebrews 7:27. Whether Paul has in mind the Jewish notion of a graded heaven like the third heaven in 2 Corinthians 12:2 or the seven heavens idea one does not know. That he might fill all things This purpose we can understand, the supremacy of Christ (Colossians 2:9.). [source]
Ephesians 4:10 All the heavens [παντων των ουρανων]
Ablative case after υπερανω — huperanō For the plural used of Christ‘s ascent see note on Hebrews 4:14 and note on Hebrews 7:27. Whether Paul has in mind the Jewish notion of a graded heaven like the third heaven in 2 Corinthians 12:2 or the seven heavens idea one does not know. [source]
Ephesians 6:17 Which is the word of God [ο]
Explanatory relative The sword given by the Spirit to be wielded as offensive weapon (the others defensive) by the Christian is the word of God. See note on Hebrews 4:12 where the word of God is called “sharper than any two-edged sword.” [source]
1 Thessalonians 2:2 We waxed bold [ἐπαρρησιασάμεθα]
Only once elsewhere in Paul, Ephesians 6:20. Frequent in Acts. Always in N.T. in connection with speaking. Derived from πᾶν everyand ῥῆσις speakingHence παρρησία boldnessbold speaking out of every word. The noun is very often used adverbially, as παρρησίᾳ boldlyor openly, Mark 8:32; see also John 18:20. In Acts always μετὰ παρρησίας withboldness, comp. Hebrews 4:16. Ἑν παρρησίᾳ inboldness, John 7:4; John 16:29; Ephesians 6:19; Philemon 1:20. Both the verb and the noun are found in lxx. See Leviticus 26:13; Proverbs 10:10; Wisd. 5:1; Sirach 6:11. [source]
1 Timothy 6:3 Consent [προσέρχεται]
Lit. draw nigh. To approach as one who confidingly accepts another's proffer. Hence, to assent to. Comp. Acts 10:28; 1 Peter 2:4; Hebrews 4:16; Hebrews 10:22. Often in lxx, and habitually in the literal sense. The figurative sense, 4:15; 6:26. oP. The phrase only here. [source]
1 Timothy 6:3 Consenteth not [μη προσερχεται]
Also condition of first class with μη — mē instead of ου — ou Προσερχομαι — Proserchomai (old verb, to come to, to approach, with dative) is common enough in N.T. (Hebrews 4:16; Hebrews 7:25, etc.), but in the metaphorical sense of coming to one‘s ideas, assenting to, here only in N.T., but is so used in Philo and Irenaeus (Ellicott). Sound words (υγιαινουσιν λογοις — hugiainousin logois). See note on 1 Timothy 1:10 for υγιαινω — hugiainō The words of our Lord Jesus Christ Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock‘s opinion like 1 Timothy 5:18; Acts 20:35, at least in the Spirit of Jesus as Acts 16:7; 1 Corinthians 11:23) or objective genitive about Jesus like 2 Timothy 1:8; 1 Corinthians 1:18. According to godliness (κατα ευσεβειαν — kata eusebeian). Promoting (designed for) godliness as in Titus 1:1. [source]
2 Timothy 4:2 In season [εὐκαίρως]
Only here and Mark 14:11. lxx once, Mark href="/desk/?q=mr+6:31&sr=1">Mark 6:31; 1 Corinthians 16:12: εὐκαιρία opportunity Matthew 26:16: εὔκαιρος seasonableconvenient, Mark 6:21; Hebrews 4:16. [source]
Philemon 1:6 May become effectual [ἐνεργὴς]
See on James 5:16. This adjective, and the kindred ἐνεργέω towork, be effectual, ἐνέργημα workingoperation, and ἐνέργεια energypower in exercise, are used in the New Testament only of superhuman power, good or evil. Compare Ephesians 1:19; Matthew 14:2; Philemon 2:13; 1 Corinthians 12:10; Hebrews 4:12. [source]
Philemon 1:6 The fellowship of thy faith [η κοινωνια της πιστεως σου]
Partnership like Philemon 1:5 in (objective genitive, πιστεως — pisteōs). Effectual (ενεργης — energēs). Common adjective, like ενεργος — energos (at work), in N.T. only here, 1 Corinthians 16:9; Hebrews 4:12. Papyri use ενεργος — energos of a mill in working order, of ploughed land, etc. In you Some MSS. have εν ημιν — en hēmin (in us), itacism and common. [source]
Philemon 1:6 Effectual [ενεργης]
Common adjective, like ενεργος — energos (at work), in N.T. only here, 1 Corinthians 16:9; Hebrews 4:12. Papyri use ενεργος — energos of a mill in working order, of ploughed land, etc. [source]
Hebrews 7:26 Higher than the heavens [ὑψηλότερος τῶν οὐρανῶν]
Comp. Ephesians 4:10, Hebrews 4:14. [source]
Hebrews 6:6 If they shall fall away [καὶ πααπεσόντας]
Lit. and having fallen away. Comp. πὲσῃ fall Hebrews 4:11. Παραπίπτειν, N.T.oIt means to deviate, turn aside. Comp. lxx, Ezekiel 14:13; Ezekiel 15:8. [source]
Hebrews 4:14 Jesus the Son of God []
The name Jesus applied to the high priest is forcible as recalling the historical, human person, who was tempted like his brethren. We are thus prepared for what is said in Hebrews 4:15concerning his sympathizing character. [source]
Hebrews 4:13  []
d From the word of God the writer proceeds to God himself as cognizant of all things; thus giving a second ground for the exhortation of Hebrews 4:11. [source]
Hebrews 4:12 The word of God [ὁ λόγος τοῦ θεοῦ]
That which God speaks through any medium. The primary reference is to God's declarations concerning his rest. The fathers explained it of the personal Word as in the Fourth Gospel. But in the Epistle there is no approach to any definite use of λόγος with reference to Christ, not even in the description of his relation to God in Hebrews 1:1-14, where, if anywhere, it might have been expected. In Hebrews 6:5and Hebrews 11:3we find ῥῆμα . Everywhere in the Epistle Christ appears as the Son, not as the Word. In this passage, the following predicates, ἐνεργὴς, τομώτερος, κριτικὸς , would hardly be applied to the Logos, and in Hebrews 4:14he is styled Jesus the Son of God. [source]
Hebrews 13:9 With grace, not with meats [χάριτι οὐ βρώμασιν]
The heart is the proper seat of the work of grace. Free grace is the motive-power of Christ's sacrifice (2 Corinthians 8:9; Galatians 1:15); it is behind the blood of the new covenant, and is the energetic principle of its saving operation. See Romans 5:2, Romans 5:15; 1 Corinthians 15:10; Ephesians 2:5, Ephesians 2:7, Ephesians 2:8; 2 Thessalonians 2:16; Hebrews 2:9; Hebrews 4:16; Hebrews 10:29. With meats stands for the whole system of ceremonial observances, in contrast with grace, working on the heart. See Hebrews 9:10. This ceremonial system yielded no permanent benefit to those who lived under it. See Hebrews 7:25; Hebrews 9:9, Hebrews 9:13, Hebrews 9:14; Hebrews 10:1, Hebrews 10:2, Hebrews 10:4. [source]
Hebrews 13:9 That the heart be established [βεβαιοῦσθαι τὴν καρδίαν]
There is an emphasis on heart as well as on grace. These strange teachings all emphasized externalism, in contrast with Christianity, which insisted upon the purification of the heart and conscience. The contrast is strongly stated in Hebrews 9:9, Hebrews 9:14, and the Epistle constantly directs the readers to the heart as the true point of contact with God, and the source of all departures from him. See Hebrews 3:8, Hebrews 3:10, Hebrews 3:12, Hebrews 3:15; Hebrews 4:7, Hebrews 4:12; Hebrews 8:10; especially Hebrews 10:22. Hence, the writer says, “it is good that the solid basis of your assurance before God be in the heart, purged from an evil conscience, so that you can draw near to God with a firmly-established confidence, with a true heart, in full assurance of faith”: Hebrews 10:22; comp. 1 Thessalonians 3:13; 2 Timothy 2:22. [source]
Hebrews 11:6 Cometh [προσερχόμενον]
See on Hebrews 4:16. Must ( δεῖ ). An essential obligation. In the nature of the case. That he is ( ὅτι ἔστιν ). Faith in God involves belief in his existence although he is unseen. [source]
Hebrews 11:34 Edge of the sword [στόματα μαχαίρης]
Lit. mouths of the sword. See on Hebrews href="/desk/?q=heb+4:12&sr=1">Hebrews 4:12. The plural edges indicates frequent assaults. [source]
Hebrews 11:31 Them that believed not [τοῖς ἀπειθήσασιν]
Rend. “them that were disobedient.” Simple disbelief is expressed by ἀπιστεῖν, ἀπιστία :disbelief as it manifests itself in disobedience, by ἀπειθεῖν. Ἁπειθεῖν is ἀπιστεῖν on its active side. See on John 3:36, and comp. Hebrews 3:18; Hebrews 4:6, Hebrews 4:11; Romans 11:30, Romans 11:32, contrasting with Romans 11:20, Romans 11:23. Ἁπειθεῖν here describes the failure to be persuaded that God had given the land to the Israelites, and the consequent refusal to surrender Jericho. Rahab's faith is shown Joshua 2:9-11. [source]
Hebrews 10:22 Let us draw near [προσερχώμεθα]
See on Hebrews 4:16. [source]
Hebrews 10:19 Having therefore [εχοντες ουν]
The author now gives a second (the first in Hebrews 8:1-6) resumé of the five arguments concerning the superior priestly work of Christ (Hebrews 10:19-25) coupled with an earnest exhortation like that in Hebrews 4:14-16, with which he began the discussion, before he proceeds to treat at length the fifth and last one, the better promises in Christ (10:26-12:3). Boldness This is the dominant note all through the Epistle (Hebrews 3:6; Hebrews 4:16; Hebrews 10:19, Hebrews 10:35). They were tempted to give up Christ, to be quitters. Boldness (courage) is the need of the hour. Into the holy place That is, the heavenly sanctuary where Jesus is (Hebrews 6:18-20). This is the better sanctuary (Hebrews 9:1-12). By the blood of Jesus This is the better sacrifice just discussed (9:13-10:18). [source]
Hebrews 10:20 By the way which he dedicated for us [ην ενεκαινισεν ημιν οδον]
This “new” Some do take “veil” here as obscuring the deity of Christ rather than the revelation of God in the human body of Christ (John 1:18; John 14:9). At any rate because of the coming of Christ in the flesh we have the new way opened for access to God (Hebrews 2:17.; Hebrews 4:16). [source]
Hebrews 10:22 Let us draw near [προσερχωμετα]
Present middle volitive subjunctive as in Hebrews 4:16 with which exhortation the discussion began. There are three exhortations in Hebrews 10:22-25 (Let us draw near, προσερχωμετα — proserchōmetha let us hold fast, κατεχωμεν — katechōmen let us consider one another, κατανοωμεν αλληλους — katanoōmen allēlous). Four items are added to this first exhortation. With a true heart With loyalty and fealty. In fulness of faith See Hebrews 6:11 for this very phrase. Having our hearts sprinkled from an evil conscience Perfect passive participle of ραντιζω — rantizō with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle (Hebrews 9:18-22) and the shedding of Christ‘s blood for the cleansing of our consciences (Hebrews 10:1-4). Cf. 1 Peter 1:2 for “the sprinkling of the blood of Jesus Christ.” Our body washed with pure water Perfect passive (or middle) of λουω — louō old verb to bathe, to wash. Accusative also retained if passive. υδατι — Hudati can be either locative (in) or instrumental (with). See Ephesians 5:26; Titus 3:5 for the use of λουτρον — loutron If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ. [source]
Hebrews 4:11 Let us therefore give diligence [σπουδασωμεν ουν]
Volitive subjunctive aorist of σπουδαζω — spoudazō old verb to hasten (2 Timothy 4:9), to be eager and alert (1 Thessalonians 2:17). The exhortation has a warning like that in Hebrews 4:1. That no man fall Negative purpose with ινα μη — hina mē and the second aorist active subjunctive of πιπτω — piptō to fall. After the same example of disobedience The unbelief is like that seen in the Israelites (Hebrews 3:12, Hebrews 3:18; Hebrews 4:2). υποδειγμα — Hupodeigma is a late word from υποδεικνυμι — hupodeiknumi (Matthew 3:7) and means a copy (John 13:15; James 5:10). The Israelites set a terrible example and it is so easy to copy the bad examples. [source]
Hebrews 4:13 That is not manifest [απανης]
Old adjective Both soul and body are naked to the eye of God. Laid open Perfect passive participle of τραχηλιζω — trachēlizō late verb to bend back the neck God‘s eyes see all the facts in our inmost hearts. There are no mental reservations from God. With whom we have to do “With whom the matter or account for us is.” There is a slight play here on λογος — logos of Hebrews 4:12. Surely every servant of Christ today needs to gaze into this revealing mirror and be honest with himself and God. [source]
Hebrews 7:15 Yet more abundantly evident [περισσοτερον ετι καταδηλον]
Only N.T. instance of the old compound adjective καταδηλος — katadēlos thoroughly clear with ετι — eti (still) added and the comparative περισσοτερον — perissoteron (more abundantly) piling Ossa on Pelion like Philemon 1:23. Likeness See Hebrews 4:15, only N.T. examples. Cf. the verb in Hebrews 7:3. Ariseth another priest As said in Hebrews 7:11, now assumed in condition of first class. [source]
Hebrews 12:15 Looking carefully [επισκοπουντες]
Present active participle of επισκοπεω — episkopeō to have oversight, in N.T. only here and 1 Peter 5:2. Cf. επισχοπος — episcopos (bishop). Lest there be any man Negative purpose clause with ει — ei (present active subjunctive) omitted. Falleth short of Present active participle of υστερεω — hustereō (see Hebrews 4:1) agreeing with τις — tis Followed here by απο — apo and the ablative. Root of bitterness. Quoted from Deuteronomy 29:18. Vivid picture. Springing up Present active participle of πυω — phuō to sprout. Pictured here as a quick process. Also from Deuteronomy 29:18. Trouble Present active subjunctive (in final clause with μη τις — mē tis) of ενοχλεω — enochleō old verb to trouble with a crowd, to annoy. In N.T. only here and Luke 6:18. Be defiled First aorist passive subjunctive (in final clause with μη — mē) of μιανω — mianō old verb to dye, to stain, to defile as in Titus 1:15 (the conscience). The contagion of sin is terrible as any disease. [source]
Hebrews 12:28 Wherefore [διο]
Ground for loyalty to Christ and for calm trust in God. That cannot be shaken Old compound with alpha privative and the verbal adjective from σαλευω — saleuō just used. In N.T. only here and Acts 27:41. Let us have grace Present active volitive subjunctive of εχω — echō “Let us keep on having grace” as in Hebrews 4:16, though it can mean “Let us keep on having gratitude” as in Luke 17:9. Whereby That is δια χαριτος — dia charitos We may offer service This subjunctive in a relative clause can be volitive like εχωμεν — echōmen just before (cf. imperative στητε — stēte in 1 Peter 5:12) or it might be the futuristic subjunctive as in Hebrews 8:3 Well pleasing Old compound adverb, here only in N.T. With reverence and awe For ευλαβεια — eulabeia see Hebrews 5:7; Hebrews 11:7. Δεος — Deos is apprehension of danger as in a forest. “When the voice and tread of a wild beast are distinctly heard close at hand the δεος — deos becomes ποβος — phobos ” (Vincent). [source]
Hebrews 13:20 The God of peace [ο τεος της ειρηνης]
God is the author and giver of peace, a Pauline phrase (6 times) as in 1 Thessalonians 5:23. Who brought again from the dead Second aorist active articular participle of αναγω — anagō (cf. Romans 10:7), the only direct mention of the resurrection of Jesus in the Epistle, though implied often (Hebrews 1:3, etc.). That great shepherd of the sheep This phrase occurs in Isaiah 63:11 except τον μεγαν — ton megan which the author adds as in Hebrews 4:14; Hebrews 10:21. So here, “the shepherd of the sheep the great one.” With the blood of the eternal covenant This language is from Zechariah 9:11. The language reminds us of Christ‘s own words in Mark 14:24 (Matthew 26:28; Luke 22:20; 1 Corinthians 11:25) about “my blood of the covenant.” [source]
Hebrews 2:4 God also bearing witness with them [συνεπιμαρτυρουντος του τεου]
Genitive absolute with the present active participle of the late double compound verb συνεπιμαρτυρεω — sunepimartureō to join Here only in N.T., but in Aristotle, Polybius, Plutarch. Both by signs Instrumental case used with all four items. See Acts 2:22 for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the εργα — erga (works) of Christ. Τερας — Teras (wonder) attracts attention, δυναμις — dunamis (power) shows God‘s power, σημειον — sēmeion reveals the purpose of God in the miracles. For ποικιλαις — poikilais (manifold, many-coloured) see Matthew 4:24; James 1:2. For μερισμος — merismos for distribution (old word, in N.T. only here and Hebrews 4:12) see 1Cor 12:4-30. According to his own will The word τελησις — thelēsis is called a vulgarism by Pollux. The writer is fond of words in -ις — is f0). [source]
Hebrews 2:10 It became him [επρεπεν αυτωι]
Imperfect active of πρεπω — prepō old verb to stand out, to be becoming or seemly. Here it is impersonal with τελειωσαι — teleiōsai as subject, though personal in Hebrews 7:26. Αυτωι — Autōi (him) is in the dative case and refers to God, not to Christ as is made plain by τον αρχηγον — ton archēgon (author). One has only to recall John 3:16 to get the idea here. The voluntary humiliation or incarnation of Christ the Son a little lower than the angels was a seemly thing to God the Father as the writer now shows in a great passage (Hebrews 2:10-18) worthy to go beside Philemon 2:5-11. For whom Referring to αυτωι — autōi (God) as the reason (cause) for the universe Through whom With the genitive δια — dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his εχ αυτου και δι αυτου και εις αυτον τα παντα — ex autou kai di' autou kai eis auton ta panta The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent Second aorist active participle of αυτωι — agō in the accusative case in spite of the dative τον αρχηγον — autōi just before to which it refers. The author (αρχη — ton archēgon). Old compound word (αγω — archē and τελειωσαι — agō) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15). Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). To make perfect (τελειοω — teleiōsai). First aorist active infinitive of τελειος — teleioō (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that “by means of sufferings” God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. [source]
Hebrews 7:19 Made nothing perfect [ουδεν ετελειωσεν]
Another parenthesis. First aorist active indicative of τελειοω — teleioō See Hebrews 7:11. And yet law is necessary. A bringing in thereupon An old double compound Here only in N.T. Used by Josephus (Ant. XI. 6, 2) for the introduction of a new wife in place of the repudiated one. Of a better hope This better hope (Hebrews 6:18-20) does bring us near to God (εγγιζομεν τωι τεωι — eggizomen tōi theōi) as we come close to God‘s throne through Christ (Hebrews 4:16). [source]
Hebrews 2:10 For whom [δι ον]
Referring to αυτωι — autōi (God) as the reason (cause) for the universe Through whom With the genitive δια — dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his εχ αυτου και δι αυτου και εις αυτον τα παντα — ex autou kai di' autou kai eis auton ta panta The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent Second aorist active participle of αυτωι — agō in the accusative case in spite of the dative τον αρχηγον — autōi just before to which it refers. The author (αρχη — ton archēgon). Old compound word (αγω — archē and τελειωσαι — agō) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15). Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). To make perfect (τελειοω — teleiōsai). First aorist active infinitive of τελειος — teleioō (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that “by means of sufferings” God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. [source]
Hebrews 2:10 Through whom [δι ου]
With the genitive δια — dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his εχ αυτου και δι αυτου και εις αυτον τα παντα — ex autou kai di' autou kai eis auton ta panta The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent Second aorist active participle of αυτωι — agō in the accusative case in spite of the dative τον αρχηγον — autōi just before to which it refers. The author (αρχη — ton archēgon). Old compound word (αγω — archē and τελειωσαι — agō) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15). Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). To make perfect (τελειοω — teleiōsai). First aorist active infinitive of τελειος — teleioō (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that “by means of sufferings” God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. [source]
Hebrews 2:17 Wherefore [οτεν]
Old relative adverb It behoved him Imperfect active of οπειλω — opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 7:25 Wherefore [οτεν]
Since he alone holds this priesthood. To the uttermost Old idiom, in N.T. only here and Luke 13:10. Vulgate renders it in perpetuum (temporal idea) or like παντοτε — pantote This is possible, but the common meaning is completely, utterly. Draw near Present middle participle of προσερχομαι — proserchomai the verb used in Hebrews 4:16 which see. To make intercession Purpose clause with εις — eis and the articular present active infinitive of εντυγχανω — entugchanō for which verb see Romans 8:34. “His intercession has red blood in it, unlike Philo‘s conception” (Moffatt). [source]
Hebrews 2:17 It behoved him [ωπειλεν]
Imperfect active of οπειλω — opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 2:17 In all things [κατα παντα]
Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 2:18 In that [εν ωι]
Literally, “In which” (= εν τουτωι εν ωι — en toutōi en hōi in that in which), a causal idea, though in Romans 14:22 εν ωι — en hōi means “wherein.” Hath suffered Second perfect active indicative of πασχω — paschō permanent part of Christ‘s experience. Being tempted First aorist passive participle of πειραζω — peirazō The temptation to escape the shame of the Cross was early and repeatedly presented to Christ, by Satan in the wilderness (Matthew 4:8-11), by Peter in the spirit of Satan (Matthew 16:22.), in Gethsemane (Matthew 26:39), and caused intense suffering to Jesus (Luke 22:44; Hebrews 5:8). He is able This word strikes the heart of it all. Christ‘s power to help is due not merely to his deity as God‘s Son, but also to his humanity without which he could not sympathize with us (Hebrews 4:15). To succour First aorist active infinitive of the old compound verb βοητεω — boētheō Them that are tempted Dative plural of the articular participle (present passive) of πειραζω — peirazō These Jewish Christians were daily tempted to give up Christ, to apostatize from Christianity. Jesus understands himself (αυτος — autos) their predicament and is able to help them to be faithful. [source]
Hebrews 3:1 Holy brethren [αδελποι αγιοι]
Only here in N.T., for αγιοις — hagiois in 1 Thessalonians 5:27 only in late MSS. See Hebrews 2:11 for same idea. First time the author makes direct appeal to the readers, though first person in Hebrews 2:1. Partakers See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις — hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω — katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν — ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον — Iēsoun and note the single article αποστολος — ton This is the only time in the N.T. that Jesus is called αποστελλω — apostolos though he often used απεστειλας — apostellō of God‘s sending him forth as in John 17:3 (αποστολος — apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης — apostolos is Ionic for ομολογια — presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω — homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον — homologeō (λεγω — homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
Hebrews 3:1 Partakers [μετοχοι]
See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις — hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω — katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν — ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον — Iēsoun and note the single article αποστολος — ton This is the only time in the N.T. that Jesus is called αποστελλω — apostolos though he often used απεστειλας — apostellō of God‘s sending him forth as in John 17:3 (αποστολος — apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης — apostolos is Ionic for ομολογια — presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω — homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον — homologeō (λεγω — homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
Hebrews 3:1 Of a heavenly calling [κλησεως επουρανιου]
Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις — hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω — katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν — ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον — Iēsoun and note the single article αποστολος — ton This is the only time in the N.T. that Jesus is called αποστελλω — apostolos though he often used απεστειλας — apostellō of God‘s sending him forth as in John 17:3 (αποστολος — apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης — apostolos is Ionic for ομολογια — presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω — homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον — homologeō (λεγω — homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
Hebrews 3:1 Consider [κατανοησατε]
First aorist active imperative of κατανοεω — katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν — ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον — Iēsoun and note the single article αποστολος — ton This is the only time in the N.T. that Jesus is called αποστελλω — apostolos though he often used απεστειλας — apostellō of God‘s sending him forth as in John 17:3 (αποστολος — apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης — apostolos is Ionic for ομολογια — presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω — homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον — homologeō (λεγω — homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
Hebrews 3:12 Take heed [βλεπετε]
Present active imperative as in Philemon 3:2 (three times) of βλεπω — blepō in place of the more usual ορατε — horate Solemn warning to the Jewish Christians from the experience of the Israelites as told in Psalm 95:1-11. Lest haply there shall be Negative purpose with μη ποτε — mē pote and the future indicative as in Mark 14:2. But we have in Colossians 2:8 μη τις εσται — mē tis estai as in Hebrews 12:25; μη — mē occurs with the aorist subjunctive, and μη ποτε — mē pote with present subjunctive (Hebrews 4:1) or aorist subjunctive (Acts 5:39). In any one of you The application is personal and pointed. An evil heart of unbelief A remarkable combination. Heart Απιστιας — Apistias is more than mere unbelief, here rather disbelief, refusal to believe, genitive case describing the evil heart marked by disbelief which is no mark of intelligence then or now. In falling away from the living God “In the falling away” (locative case with εν — en of the second aorist active (intransitive) infinitive of απιστημι — aphistēmi to stand off from, to step aside from “Remember that to apostatize from Christ in whom you have found God is to apostatize from God” (Dods). That is true today. See Ezekiel 20:8 for this use of the verb. [source]
Hebrews 4:3 Do enter [εισερχομετα]
Emphatic futuristic present middle indicative of εισερχομαι — eiserchomai We are sure to enter in, we who believe. He hath said Perfect active indicative for the permanent value of God‘s word as in Hebrews 1:13; Hebrews 4:4; Hebrews 10:9, Hebrews 10:13; Hebrews 13:5; Acts 13:34. God has spoken. That is enough for us. So he quotes again what he has in Hebrews 4:11 from Psalm 95:1-11. Although the works were finished Genitive absolute with concessive use of the participle. Old particle, in N.T. only here and Acts 14:17 (with verb). From the foundation of the world Καταβολη — Katabolē late word from καταβαλλω — kataballō usually laying the foundation of a house in the literal sense. In the N.T. usually with απο — apo (Matthew 25:44) or προ — pro (John 17:24) about the foundation of the world. [source]
Hebrews 4:14 A great high priest [αρχιερεα μεγαν]
The author now takes up the main argument of the Epistle, already alluded to in Hebrews 1:3; Hebrews 2:17.; Hebrews 3:1, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3). Jesus is superior to the prophets (Hebrews 1:1-3), to angels (1:4-2:18), to Moses (3:1-4:13), he has already shown. Here he only terms Jesus “great” as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds. Who hath passed through the heavens Perfect active participle of διερχομαι — dierchomai state of completion. Jesus has passed through the upper heavens up to the throne of God (Hebrews 1:3) where he performs his function as our high priest. This idea will be developed later (Hebrews 6:19.; Hebrews 7:26-28; Hebrews 9:11., and Hebrews 9:24.). Jesus the Son of God The human name linked with his deity, clinching the argument already made (1:1-4:13). Let us hold fast our confession Present active volitive subjunctive of κρατεω — krateō old verb (from κρατος — kratos power), with genitive to cling to tenaciously as here and Hebrews 6:18 and also with the accusative (2 Thessalonians 2:15; Colossians 2:19). “Let us keep on holding fast.” This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (Hebrews 3:1) of Christ already made. Before making the five points of Christ‘s superior priestly work (better priest than Aaron, 5:1-7:25; under a better covenant, Hebrews 8:1-13; in a better sanctuary, Hebrews 9:1-12; offering a better sacrifice, 9:13-10:18; based on better promises, 10:19-12:3), the author gives a double exhortation (Hebrews 4:14-16) like that in Hebrews 2:1-4 to hold fast to the high priest (Hebrews 4:14.) and to make use of him (Hebrews 4:16). [source]
Hebrews 5:7 In the days of his flesh [εν ταις ημεραις της σαρκος αυτου]
Here (Hebrews 5:7-9) the author turns to the other requirement of a high priest (human sympathy). Since Jesus was “without sin” (Hebrews 4:15) he did not have to offer sacrifices “for himself,” yet in all other points he felt the sympathy of the human high priest, even more so by reason of his victory over sin. Having offered up Second aorist active (-α — a form) participle of προσπερω — prospherō (cf. Hebrews 5:3). An allusion to the Agony of Christ in Gethsemane. Supplications Socrates, Polybius, Job (Job 40:22) combine this word with δεησεις — deēseis (prayers) as here. The older form was ικεσια — hikesia The word ικετηριος — hiketērios is an adjective from ικετης — hiketēs (a suppliant from ικω — hikō to come to one) and suggests one coming with an olive branch Here only in the N.T. With strong crying and tears See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης — eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω — eu class="normal greek">ευλαβεομαι — lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Hebrews 6:18 By two immutable things [δια δυο πραγματων αμετατετων]
See Hebrews 6:17. God‘s promise and God‘s oath, both unchangeable. In which it is impossible for God to lie Put this “impossibility” by that in Hebrews 6:4-6. πσευσασται — Theon is accusative of general reference with πσευδομαι — pseusasthai first aorist middle infinitive of ινα εχωμεν — pseudomai That we may have Purpose clause with εχω — hina and the present active subjunctive of ισχυραν παρακλησιν — echō “that we may keep on having.” Strong consolation “Strong encouragement” by those two immutable things. Who have fled for refuge Articular effective second aorist active participle of κρατησαι — katapheugō old verb, in N.T. only here and Acts 14:6. The word occurs for fleeing to the cities of refuge (Deuteronomy 4:42; Deuteronomy 19:5; Joshua 20:9). To lay hold of First aorist active (single act) infinitive of προκειμενης — krateō in contrast with present tense in Hebrews 4:14 (hold fast). Set before us Placed before us as the goal. See this same participle used with the “joy” (charas) set before Jesus (Hebrews 12:2). [source]
Hebrews 8:5 Serve [λατρευουσιν]
Present active indicative of λατρευω — latreuō for which verb see note on Matthew 4:10. A copy Dative case after λατρευουσιν — latreuousin See note on John 13:15 and note on Hebrews 4:11 for this interesting word. Shadow Dative case. Old word for which see note on Matthew 4:16; note on Mark 4:32; and note on Colossians 2:17. See same idea in Hebrews 9:23. For difference between σκια — skia and εικων — eikōn see Hebrews 10:1. Here “copy and shadow” form a practical hendiadys for “a shadowy outline” (Moffatt). Is warned of God Perfect passive indicative of χρηματιζω — chrēmatizō old verb (from χρημα — chrēma business) for which see note on Matthew 2:12, note on Matthew 2:22, and note on Luke 2:26. The word “God” is not used, but it is implied as in Acts 10:22; Hebrews 12:25. So in lxx, Josephus, and the papyri. For saith he Argument from God‘s command (Exodus 25:40). See that thou make Common Greek idiom with present active imperative of οραω — horaō and the volitive future of ποιεω — poieō without ινα — hina (asyndeton, Robertson, Grammar, p. 949). The pattern The very word used in Exodus 25:40 and quoted also by Stephen in Acts 7:44. For τυπος — tupos see note on John 20:25; note on Romans 6:17, and etc. The tabernacle was to be patterned after the heavenly model. [source]
Hebrews 9:11 Having come [παραγενομενος]
Second aorist middle participle of παραγινομαι — paraginomai This is the great historic event that is the crux of history. “Christ came on the scene, and all was changed” (Moffatt). Of the good things to come But B D read γενομενων — genomenōn (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers γενομενων — genomenōn Moffatt μελλοντων — mellontōn Through the greater and more perfect tabernacle Probably the instrumental use of δια — dia (2 Corinthians 2:4; Romans 2:27; Romans 14:20) as accompaniment, not the local idea (Hebrews 4:14; Hebrews 10:20). Christ as High Priest employed in his work the heavenly tabernacle (Hebrews 8:2) after which the earthly was patterned (Hebrews 9:24). Not made with hands Old compound verbal for which see Mark 14:58; Acts 7:48; Acts 17:24. Cf. Hebrews 8:2. Here in the predicate position. Not of this creation Explanation of ου χιεροποιητου — ou chieropoiētou For κτισις — ktisis see 2 Corinthians 5:17; Romans 8:19. For the idea see 2 Corinthians 4:18; Hebrews 8:2. This greater and more perfect tabernacle is heaven itself (Hebrews 9:24). [source]
James 4:14 That appeareth and then vanisheth away [παινομενη επειτα και απανιζομενη]
Present middle participles agreeing with ατμις — atmis “appearing, then also disappearing,” with play on the two verbs (παινομαι απανιζω — phainomaiαπανης — aphanizō as in Matthew 6:19, from παν — aphanēs hidden Hebrews 4:13) with the same root παινω απανης — phan (phainōȧphaṅēs). [source]
James 5:10 For an example [υποδειγμα]
Late word for the old παραδειγμα — paradeigma from υποδεικνυμι — hupodeiknumi to copy under, to teach (Luke 6:47), here for copy to be imitated as in John 13:15, as a warning (Hebrews 4:11). Here predicate accusative with τους προπητας — tous prophētas (the prophets) as the direct object of λαβετε — labete (second aorist active imperative of λαμβανω — lambanō). [source]
James 1:5 Let him ask [αιτειτω]
Present active imperative of αιτεω — aiteō “let him keep on asking.”Of God (παρα του τεου — para tou theou). “From (from beside) God,” ablative case with παρα — para Liberally (απλως — haplōs). This old adverb occurs here only in the N.T. (from απλους — haplous single-fold, Matthew 6:22, and απλοτης — haplotēs simplicity, generosity, is common - 2 Corinthians 8:2; Romans 12:8). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan‘s Vocabulary). Mayor argues for the sense of “unconditionally” (the logical moral sense) while Hort and Ropes agree and suggest “graciously.” The other sense of “abundantly” or “liberally” suits the idea in απλοτης — haplotēs in 2 Corinthians 8:2; Romans 12:8, but no example of the adverb in this sense has been found unless this is one here. See Isaiah 55:1 for the idea of God‘s gracious giving and the case of Solomon (1 Kings 3:9-12; Proverbs 2:3).Upbraideth not Present active participle of ονειδιζω — oneidizō (old verb to reproach, to cast in one‘s teeth, Matthew 5:11) in the ablative case like διδοντος — didontos agreeing with τεου — theou and with the usual negative of the participle This is the negative statement of διδοντος απλως — didontos haplōs (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach 41:22 and Plutarch (Deut adulat., p. 64A). ] Cf. Hebrews 4:16.And it shall be given him (και δοτησεται αυτωι — kai dothēsetai autōi). First future passive of διδωμι — didōmi a blessed promise in accord with the words of Jesus (Matthew 7:7, Matthew 7:11; Luke 11:13), meaning here not only “wisdom,” but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle. [source]
James 1:5 Upbraideth not [μη ονειδιζοντος]
Present active participle of ονειδιζω — oneidizō (old verb to reproach, to cast in one‘s teeth, Matthew 5:11) in the ablative case like διδοντος — didontos agreeing with τεου — theou and with the usual negative of the participle This is the negative statement of διδοντος απλως — didontos haplōs (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach 41:22 and Plutarch (Deut adulat., p. 64A). ] Cf. Hebrews 4:16.And it shall be given him (και δοτησεται αυτωι — kai dothēsetai autōi). First future passive of διδωμι — didōmi a blessed promise in accord with the words of Jesus (Matthew 7:7, Matthew 7:11; Luke 11:13), meaning here not only “wisdom,” but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle. [source]
James 4:14 What shall be on the morrow [της αυριον]
Supply ημερας — hēmeras (day) after αυριον — aurion This is the reading of B (Westcott) “on the morrow” (genitive of time), but Aleph K L cursives have το της αυριον — to tēs aurion (“the matter of tomorrow”), while A P cursives have τα της αυριον — ta tēs aurion (“the things of tomorrow”). The sense is practically the same, though το της αυριον — to tēs aurion is likely correct.What is your life? (ποια η ζωη υμων — poia hē zōē humōn). Thus Westcott and Hort punctuate it as an indirect question, not direct. Ποια — Poia is a qualitative interrogative (of what character).As vapour This is the answer. Old word for mist (like ατμος — atmos from which our “atmosphere”), in N.T. only here and Acts 2:19 with καπνου — kapnou (vapour of smoke (from Joel 2:30).For a little time (προς ολιγον — pros oligon). See same phrase in 1 Timothy 4:8, προς καιρον — pros kairon in Luke 8:13, προς ωραν — pros hōran in John 5:35.That appeareth and then vanisheth away Present middle participles agreeing with ατμις — atmis “appearing, then also disappearing,” with play on the two verbs (παινομαι απανιζω — phainomaiαπανης — aphanizō as in Matthew 6:19, from παν — aphanēs hidden Hebrews 4:13) with the same root παινω απανης — phan (phainōȧphaṅēs). [source]
James 4:14 As vapour [ατμις]
This is the answer. Old word for mist (like ατμος — atmos from which our “atmosphere”), in N.T. only here and Acts 2:19 with καπνου — kapnou (vapour of smoke (from Joel 2:30).For a little time (προς ολιγον — pros oligon). See same phrase in 1 Timothy 4:8, προς καιρον — pros kairon in Luke 8:13, προς ωραν — pros hōran in John 5:35.That appeareth and then vanisheth away Present middle participles agreeing with ατμις — atmis “appearing, then also disappearing,” with play on the two verbs (παινομαι απανιζω — phainomaiαπανης — aphanizō as in Matthew 6:19, from παν — aphanēs hidden Hebrews 4:13) with the same root παινω απανης — phan (phainōȧphaṅēs). [source]
1 Peter 4:1 Mind [ἔννοιαν]
Only here and Hebrews 4:12. Literally the word means thought, and so some render it here. Rev. puts it in margin. The rendering intent, resolution, is very doubtful. It seems rather to be the thought as determining the resolution. Since Christ has suffered in the flesh, be ye also willing to suffer in the flesh. [source]
1 Peter 3:8 Having compassion one of another [συμπαθεῖς]
Only here in New Testament, though the kindred verb is found Hebrews 4:15; Hebrews 10:34. The rendering is needlessly diffuse. Rev., much better, compassionate; sympathetic, in margin. Interchange of fellow-feeling in joy or sorrow. Our popular usage errs in limiting sympathy to sorrow. [source]
1 Peter 2:5 Are built up a spiritual house [οικοδομειστε οικος πνευματικος]
Present passive indicative second person plural of οικοδομεω — oikodomeō the very verb used by Jesus to Peter in Matthew 16:18 This “spiritual house” includes believers in the five Roman provinces of 1 Peter 1:1 and shows clearly how Peter understood the metaphor of Christ in Matthew 16:18 to be not a local church, but the church general (the kingdom of Christ).To be a holy priesthood (εις ιερατευμα αγιον — eis hierateuma hagion). Late word (from ιερατευω — hierateuō to serve as priest, Luke 1:8 alone in N.T.), in lxx (Exodus 19:6), in N.T. only here and 1 Peter 2:9, either the office of priest (Hort) or an order or body of priests. At any rate, Peter has the same idea of Revelation 1:6 (ιερεις — hiereis priests) that all believers are priests (Hebrews 4:16) and can approach God directly.To offer up First aorist active infinitive (of purpose here) of αναπερω — anapherō the usual word for offering sacrifices (Hebrews 7:27). Only these are “spiritual” Late (Plutarch) double compound verbal adjective (ευ προσ δεχομαι — euprosdechomai) as in 2 Corinthians 6:2. [source]
1 Peter 2:5 To be a holy priesthood [εις ιερατευμα αγιον]
Late word (from ιερατευω — hierateuō to serve as priest, Luke 1:8 alone in N.T.), in lxx (Exodus 19:6), in N.T. only here and 1 Peter 2:9, either the office of priest (Hort) or an order or body of priests. At any rate, Peter has the same idea of Revelation 1:6 (ιερεις — hiereis priests) that all believers are priests (Hebrews 4:16) and can approach God directly. [source]
1 Peter 4:1 With the same mind [την αυτην εννοιαν]
Accusative of the thing (content), εννοιαν — ennoian old word (from εν νους — enυπογραμμος — nous), putting in mind, thinking, will, in N.T. only here and Hebrews 4:12. “Here again Christus Patiens is our οτι — hupogrammos ” (Bigg). [source]
1 Peter 4:1 Arm ye yourselves also [και υμεις οπλισαστε]
Direct middle first aorist imperative of οπλιζω — hoplizō old verb from οπλον — hoplon (weapon, John 18:3), in metaphorical sense, here only in N.T.With the same mind (την αυτην εννοιαν — tēn autēn ennoian). Accusative of the thing (content), εννοιαν — ennoian old word (from εν νους — enυπογραμμος — nous), putting in mind, thinking, will, in N.T. only here and Hebrews 4:12. “Here again Christus Patiens is our οτι — hupogrammos ” (Bigg).For Reason for the exhortation.Hath ceased from sin (παυω — pepautai hamartias). Perfect middle indicative of αμαρτιας — pauō to make cease and the ablative singular αμαρτιαις — hamartias but B reads the dative plural hamartiais (cf. Romans 6:1.). Temptation has lost its appeal and power with such a man. [source]
1 John 3:5 Was manifested [επανερωτη]
Same form as in 1 John 3:2, but here of the Incarnation as in John 21:1, not of the second coming (1 John 2:28).To take away sins (ινα τας αμαρτιας αρηι — hina tas hamartias arēi). Purpose clause with ινα — hina and first aorist active subjunctive of αιρω — airō as in John 1:29. In Isaiah 53:11 we have αναπερω — anapherō for bearing sins, but αιρω — airō properly means to lift up and carry away (John 2:16). So in Hebrews 10:4 we find απαιρεω — aphaireō and Hebrews 10:11 περιαιρεω — periaireō to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural αμαρτιας — hamartias here, as in Colossians 1:14, not singular (collective sense) αμαρτιαν — hamartian as in John 1:29.And in him is no sin “And sin (the sinful principle) in him is not.” As Jesus had claimed about himself (John 7:18; John 8:46) and as is repeatedly stated in the N.T. (2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:26; Hebrews 9:13). [source]
1 John 3:5 And in him is no sin [και αμαρτια εν αυτωι ουκ εστιν]
“And sin (the sinful principle) in him is not.” As Jesus had claimed about himself (John 7:18; John 8:46) and as is repeatedly stated in the N.T. (2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:26; Hebrews 9:13). [source]
1 John 3:21 Boldness toward God [παρρησιαν προς τον τεον]
Even in prayer (Hebrews 4:16). See also 1 John 2:28. [source]
Revelation 1:16 Proceeded [εκπορευομενη]
Present middle participle of εκπορευομαι — ekporeuomai old compound (Matthew 3:5) used loosely again like εχων — echōn sharp two-edged sword “A sword two-mouthed sharp.” ομπαια — Romphaia (as distinct from μαχαιρα — machaira) is a long sword, properly a Thracian javelin, in N.T. only Luke 2:35; Revelation 1:16; Revelation 2:12; Hebrews 4:12. See στομα — stoma used with μαχαιρης — machairēs in Luke 21:24 (by the mouth of the sword).Countenance (οπσις — opsis). Old word (from οπτω — optō), in N.T. only here, John 7:24; John 11:44.As the sun shineth Brachylogy, “as the sun when it shines.” For παινει — phainei see John 1:5. [source]
Revelation 1:16 In his right hand [εν τηι δεχιαι χειρι]
For safe keeping as in John 10:28.Seven stars (αστερας επτα — asteras hepta). Symbols of the seven churches (Revelation 1:20), seven planets rather than Pleiades or any other constellation like the bear.Proceeded Present middle participle of εκπορευομαι — ekporeuomai old compound (Matthew 3:5) used loosely again like εχων — echōn sharp two-edged sword “A sword two-mouthed sharp.” ομπαια — Romphaia (as distinct from μαχαιρα — machaira) is a long sword, properly a Thracian javelin, in N.T. only Luke 2:35; Revelation 1:16; Revelation 2:12; Hebrews 4:12. See στομα — stoma used with μαχαιρης — machairēs in Luke 21:24 (by the mouth of the sword).Countenance (οπσις — opsis). Old word (from οπτω — optō), in N.T. only here, John 7:24; John 11:44.As the sun shineth Brachylogy, “as the sun when it shines.” For παινει — phainei see John 1:5. [source]
Revelation 19:13 In a garment [ιματιον]
Accusative case after the passive participle περιβεβλημενος — peribeblēmenos Perfect passive participle of ραντιζω — rantizō in the predicate accusative case agreeing with ιματιον — himation A Q here read βεβαμμενον — bebammenon (perfect passive participle of βαπτω — baptō to dip). Probably ρεραντισμενον — rerantismenon (sprinkled) is correct, because the picture comes from Isaiah 63:3, where Aquila and Symmachus use ραντιζω — rantizō The use of βεβαμμενον — bebammenon (dipped) is a bolder figure and Charles considers it correct. In either case it is the blood of Christ‘s enemies with which his raiment Some scholars hold this addition inconsistent with Revelation 19:12, but it may be merely the explanation of the secret name or still another name besides that known only to himself. The personal use of the Logos applied to Christ occurs only in the Johannine writings unless that is the idea in Hebrews 4:12. In John 1:1, John 1:14 it is merely ο Λογος — ho Logos (the Word), in 1 John 1:1 ο Λογος της ζωης — ho Logos tēs zōēs (the Word of Life), while here it is ο Λογος του τεου — ho Logos tou theou (the Word of God), one of the strongest arguments for identity of authorship. The idiom here is one common in Luke and Paul for the teaching of Christ (Luke 5:1; Luke 8:11, etc.; 1 Corinthians 14:36; 2 Corinthians 2:17, etc.). Jesus is himself the final and perfect revelation of God to men (Hebrews 1:1.). [source]
Revelation 19:13 The Word of God [ο Λογος του τεου]
Some scholars hold this addition inconsistent with Revelation 19:12, but it may be merely the explanation of the secret name or still another name besides that known only to himself. The personal use of the Logos applied to Christ occurs only in the Johannine writings unless that is the idea in Hebrews 4:12. In John 1:1, John 1:14 it is merely ο Λογος — ho Logos (the Word), in 1 John 1:1 ο Λογος της ζωης — ho Logos tēs zōēs (the Word of Life), while here it is ο Λογος του τεου — ho Logos tou theou (the Word of God), one of the strongest arguments for identity of authorship. The idiom here is one common in Luke and Paul for the teaching of Christ (Luke 5:1; Luke 8:11, etc.; 1 Corinthians 14:36; 2 Corinthians 2:17, etc.). Jesus is himself the final and perfect revelation of God to men (Hebrews 1:1.). [source]

What do the individual words in Hebrews 4:1 mean?

We should fear therefore lest ever left remaining of the promise to enter into the rest of Him should seem any of you to have fallen short
Φοβηθῶμεν οὖν μή‿ ποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ δοκῇ τις ἐξ ὑμῶν ὑστερηκέναι

Φοβηθῶμεν  We  should  fear 
Parse: Verb, Aorist Subjunctive Passive, 1st Person Plural
Root: φοβέομαι 
Sense: to put to flight by terrifying (to scare away).
μή‿  lest 
Parse: Adverb
Root: μή 
Sense: no, not lest.
ποτε  ever 
Parse: Conjunction
Root: πότε  
Sense: when?, at what time?.
καταλειπομένης  left  remaining 
Parse: Verb, Present Participle Middle or Passive, Genitive Feminine Singular
Root: καταλείπω  
Sense: to leave behind.
ἐπαγγελίας  of  the  promise 
Parse: Noun, Genitive Feminine Singular
Root: ἐπαγγελία  
Sense: announcement.
εἰσελθεῖν  to  enter 
Parse: Verb, Aorist Infinitive Active
Root: εἰσέρχομαι  
Sense: to go out or come in: to enter.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
κατάπαυσιν  rest 
Parse: Noun, Accusative Feminine Singular
Root: κατάπαυσις  
Sense: a putting to rest.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
δοκῇ  should  seem 
Parse: Verb, Present Subjunctive Active, 3rd Person Singular
Root: δοκέω  
Sense: to be of opinion, think, suppose.
τις  any 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
ὑστερηκέναι  to  have  fallen  short 
Parse: Verb, Perfect Infinitive Active
Root: ὑστερέω  
Sense: behind.