– “at many times and in various ways”: From Πολυμερῶς καὶ πολυτρόπως (polymeros kai polytropos), literally “in many parts and in many ways,” to convey the fragmented and diverse nature of Old Testament revelation in modern English for clarity and readability. This highlights the progressive and multifaceted character of God’s communication through prophets.
– “in the past”: From Πάλαι (palai), literally “long ago,” emphasizing the contrast between old and new revelations.
– “to our ancestors”: From Τοῖς πατράσιν (tois patrasin), literally “to the fathers,” rendered gender-neutrally where the Greek allows, referring to the patriarchal lineage of Israel without excluding broader inclusivity in modern context.
– “through the prophets”: From Ἐν τοῖς προφήταις (en tois prophetais), maintaining the instrumental sense of prophets as agents of divine speech.
– “in these last days”: From Ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων (ep’ eschatou ton hemeron touton), literally “at the last of these days,” to reflect eschatological fulfillment in the messianic era.
– “by His Son”: From Ἐν Υἱῷ (en huio), with “Son” capitalized as a divine title; the lack of article in Greek emphasizes the qualitative nature of revelation through the Son’s personhood.
– “heir of all things”: From Κληρονόμον πάντων (kleronomon panton), underscoring the Son’s sovereignty and inheritance motif, with cross-references to Psalm 2:8 and Romans 8:17.
– “through whom also He created the universe”: From Δι’ οὗ καὶ τοὺς αἰῶνας ἐποίησεν (di’ hou kai tous aionas epoiesen), literally “through whom also the ages He made,” where “aionas” (ages) idiomatically refers to the created order (cf. Colossians 1:16; John 1:3 for theological parallels on the Son’s role in creation).
– “radiance of God’s glory”: From Ἀπαύγασμα τῆς δόξης (apaugasma tes doxes), literally “effulgence” or “outshining,” portraying the Son as the visible manifestation of divine glory (theological implication: echoes Wisdom 7:26, affirming the Son’s deity without subordination).
– “exact representation of His being”: From Χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ (charakter tes hypostaseos autou), where “charakter” means “imprint” or “stamp,” and “hypostaseos” refers to “substance” or “essence”; chosen for readability while preserving Trinitarian implications of shared divine nature (cf. Philippians 2:6).
– “sustaining all things by His powerful word”: From Φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ (pheron te ta panta to rhemati tes dynameos autou), with present participle indicating ongoing providence; theological significance: the Son’s role in upholding creation parallels Colossians 1:17.
– “provided purification for sins”: From Καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος (katharismon ton hamartion poiesamenos), aorist participle emphasizing completed action; alternative translation “having made purification,” but chosen phrasing stresses atonement’s efficacy (cross-reference: Hebrews 9:14; Leviticus 16 for levitical parallels).
– “sat down at the right hand of the Majesty in heaven”: From Ἐκάθισεν ἐν δεξιᾷ τῆς Μεγαλωσύνης ἐν ὑψηλοῖς (ekathisen en dexia tes Megalosynes en hypselois), with “Majesty” as a periphrasis for God; sitting implies completed work and exaltation (cf. Psalm 110:1, a key motif in Hebrews).
– “became as much superior to the angels”: From Τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων (tosouto kreitton genomenos ton angelon), where “genomenos” (having become) refers to the Son’s incarnate exaltation, not ontological inferiority; theological: establishes theme of superiority central to Hebrews.
– “the name He has inherited is superior to theirs”: From Διαφορώτερον παρ’ αὐτοὺς κεκληρονόμηκεν ὄνομα (diaphoroteron par’ autous kekleronomeken onoma), with “name” likely referring to “Son” (v. 5); cross-reference: Philippians 2:9-11.

– “For to which of the angels did God ever say”: From Τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων (tini gar eipen pote ton angelon), literally “For to which of the angels did He say at any time,” translated rhetorically to capture the interrogative force emphasizing no angel received such address.
– “You are My Son; today I have become Your Father”: From Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε (huios mou ei sy, ego semeron gegenneka se), quotation from Psalm 2:7, literally “My Son are You, I today have begotten You”; capitalized pronouns for deity; “become Your Father” clarifies relational declaration without implying temporal origin (theological: refers to resurrection/exaltation, cf. Acts 13:33; Romans 1:4).
– “I will be His Father, and He will be My Son”: From Ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν (ego esomai auto eis Patera, kai autos estai moi eis Huion), from 2 Samuel 7:14, literally “I will be to Him as Father, and He will be to Me as Son”; maintains future tense for covenant promise.
– “when God brings His firstborn into the world”: From Ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην (hotan de palin eisagage ton prototokon eis ten oikoumenen), where “prototokon” (firstborn) implies preeminence, not chronological birth (cf. Colossians 1:15); “oikoumenen” as “world” or inhabited earth; theological: likely refers to incarnation or second coming, but context favors exaltation.
– “Let all God’s angels worship Him”: From Προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ (proskynesatosan auto pantes angeloi Theou), from Deuteronomy 32:43 (LXX), commanding angelic worship of the Son, underscoring superiority.
– “He makes His angels spirits”: From Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα (ho poion tous angelous autou pneumata), from Psalm 104:4, literally “Who makes His angels winds/spirits,” to reflect transient nature of angels as servants.
– “Your throne, O God, will last for ever and ever”: From Ὁ θρόνος σου, ὁ Θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος (ho thronos sou, ho Theos, eis ton aiona tou aionos), from Psalm 45:6-7, literally “Your throne, O God, is forever and ever”; direct address to Son as “God,” a key Christological prooftext (alternative punctuation debated, but NA28 favors vocative “O God”; theological: affirms Son’s deity).
– “a scepter of justice will be the scepter of Your kingdom”: From Ἡ ῥάβδος τῆς εὐθύτητος (he rhabdos tes euthytetos), literally “the rod of uprightness,” symbolizing righteous rule.
– “You have loved righteousness and hated wickedness”: From Ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν (egapesas dikaiosynen kai emisesas anomian), aorist tenses indicating characteristic action; cross-reference: Isaiah 61:1-3 for anointing motif.
– “therefore God, Your God, has set You above Your companions by anointing You with the oil of joy”: From Ἔχρισέν σε, ὁ Θεός, ὁ Θεός σου (echrisen se, ho Theos, ho Theos sou), repeating “God” for emphasis on intra-Trinitarian relation.
– “In the beginning, Lord, You laid the foundations of the earth”: From Σὺ κατ’ ἀρχάς, Κύριε, τὴν γῆν ἐθεμελίωσας (sy kat’ archas, Kyrie, ten gen ethemeliosas), from Psalm 102:25-27, applying OT Yahweh-text to the Son (theological: strong evidence for Christ’s divinity).
– “They will perish, but You remain”: From Αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις (autoi apolountai, sy de diameneis), contrasting creation’s temporality with the Son’s eternity.
– “You will roll them up like a robe”: From Ὡσεὶ περιβόλαιον ἑλίξεις αὐτούς (hosei peribolaion helixeis autous), metaphorical for cosmic renewal (cf. Isaiah 34:4; Revelation 6:14).
– “Sit at My right hand”: From Κάθου ἐκ δεξιῶν μου (kathou ek dexion mou), from Psalm 110:1, rhetorical question reinforcing no angel exalted thus; cross-reference: Hebrews 1:3; Mark 12:36.
– “a footstool for Your feet”: From Ὑποπόδιον τῶν ποδῶν σου (hypopodion ton podon sou), symbolizing conquest.
– “ministering spirits”: From Λειτουργικὰ πνεύματα (leitourgika pneumata), where “leitourgika” implies servant role; “those who will inherit salvation” uses gender-neutral “those” for τοὺς μέλλοντας (tous mellontas), emphasizing believers’ future inheritance (cf. Hebrews 2:10; Romans 8:17). Theological: Angels serve humans, inverting expected hierarchy to exalt the Son further.

– “Therefore we must pay much closer attention”: From Διὰ τοῦτο δεῖ περισσοτέρως προσέχειν (Dia touto dei perissoteros prosechein), literally “For this reason it is necessary more abundantly to pay attention,” translated to emphasize the comparative urgency and obligation linking back to Chapter 1’s superiority of the Son; grammatical: imperative force via “dei” (it is necessary), with adverb “perissoteros” intensifying attention (theological: warns against apostasy, cf. Hebrews 3:12; 10:26-31).
– “to what we have heard”: From τοῖς ἀκουσθεῖσιν (tois akoustheisin), literally “to the things having been heard,” passive participle referring to the gospel message; chosen for readability while preserving auditory revelation theme (cross-reference: Hebrews 1:1-2; Acts 4:20).
– “lest we drift away from it”: From μήποτε παραρυῶμεν (mepote pararyomen), literally “lest at any time we drift away,” subjunctive mood expressing potential danger; nautical metaphor implies gradual apostasy (theological implication: echoes Proverbs 3:21 in LXX; parallels Galatians 2:13).
– “the message spoken through angels”: From ὁ δι’ ἀγγέλων λαληθεὶς λόγος (ho di’ angelon laletheis logos), literally “the word spoken through angels,” referring to the Mosaic Law (cf. Galatians 3:19; Acts 7:53); maintains instrumental role of angels to contrast with the Son (Hebrews 1:4-14).
– “was binding”: From ἐγένετο βέβαιος (egeneto bebaios), literally “became firm/valid,” aorist indicating established authority; theological: underscores Law’s reliability and consequences (cross-reference: Deuteronomy 27:26).
– “every violation and disobedience received its just punishment”: From πᾶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδοσίαν (pasa parabasis kai parakoe elaben endikon misthapodosian), literally “every transgression and disobedience received a just recompense,” where “parabasis” (overstepping) and “parakoe” (disobedience/hearing amiss) cover willful and negligent sins; “misthapodosian” connotes wage-like retribution (cf. Romans 6:23; Leviticus 26:14-39).
– “how shall we escape”: From πῶς ἡμεῖς ἐκφευξόμεθα (pos hemeis ekpheuxometha), literally “how we shall escape,” future indicative in rhetorical question implying no escape; heightens accountability (theological: a fortiori argument from lesser to greater, cf. Hebrews 12:25).
– “if we ignore so great a salvation”: From τηλικαύτης ἀμελήσαντες σωτηρίας (telikautes amelesantes soterias), literally “having neglected such a great salvation,” aorist participle for hypothetical neglect; “telikautes” emphasizes magnitude (cross-reference: Hebrews 9:28; Titus 2:11).
– “which was first announced by the Lord”: From ἥτις ἀρχὴν λαβοῦσα λαλεῖσθαι διὰ τοῦ κυρίου (hetis archen labousa laleisthai dia tou kyriou), literally “which having received a beginning to be spoken through the Lord,” where “kyriou” (Lord) refers to Jesus; passive infinitive highlights divine origin (theological: contrasts angelic mediation, cf. Hebrews 1:2).
– “was confirmed to us by those who heard Him”: From ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐβεβαιώθη (hypo ton akousanton eis hemas ebebaiothe), literally “by those having heard was confirmed to us,” aorist passive for reliable transmission; “us” includes author and audience (cross-reference: Luke 1:2; 1 John 1:1-3).
– “God also testified to it”: From συνεπιμαρτυροῦντος τοῦ θεοῦ (synepimartyrountos tou theou), literally “God bearing witness with,” present participle for concurrent attestation; theological: divine endorsement (cf. Acts 14:3).
– “by signs, wonders and various miracles”: From σημείοις τε καὶ τέρασιν καὶ ποικίλαις δυνάμεσιν (semeiois te kai terasin kai poikilais dynamesin), literally “by signs and wonders and various powers,” triad emphasizing supernatural validation; “poikilais” (various) suggests diversity (cross-reference: Acts 2:22; 2 Corinthians 12:12).
– “and by gifts of the Holy Spirit distributed according to His will”: From καὶ πνεύματος ἁγίου μερισμοῖς κατὰ τὴν αὐτοῦ θέλησιν (kai pneumatos hagiou merismois kata ten autou thelesin), literally “and distributions of the Holy Spirit according to His will,” where “merismois” implies apportionments; theological: sovereign distribution (cf. 1 Corinthians 12:4-11; Ephesians 4:7).

– “It is not to angels that He has subjected”: From Οὐ γὰρ ἀγγέλοις ὑπέταξεν (Ou gar angelois hypetaxen), literally “For not to angels did He subject,” aorist indicative emphasizing divine assignment; theological: continues superiority theme (cf. Hebrews 1:13-14).
– “the world to come”: From τὴν οἰκουμένην τὴν μέλλουσαν (ten oikoumenen ten mellousan), literally “the inhabited world the coming one,” referring to future eschatological realm; “oikoumenen” as “world” for modern equivalence (cross-reference: Hebrews 6:5; Isaiah 65:17).
– “about which we are speaking”: From περὶ ἧς λαλοῦμεν (peri hes laloumen), literally “concerning which we speak,” present tense for ongoing discourse.
– “But there is a place where someone has testified”: From διεμαρτύρατο δέ πού τις λέγων (diemartyrato de pou tis legon), literally “But testified somewhere someone saying,” indefinite “pou tis” (somewhere someone) typical of OT citations without specifying author (theological: introduces Psalm 8:4-6 LXX).
– “What is mankind that You are mindful of them”: From τί ἐστιν ἄνθρωπος ὅτι μιμνῄσκῃ αὐτοῦ (ti estin anthropos hoti mimneske autou), literally “What is man that You remember him,” gender-neutral “mankind/them” for ἄνθρωπος/αὐτοῦ where context allows collective humanity (cf. Psalm 8:4; retains singular in original but inclusive in English).
– “a son of man that You care for him”: From ἢ υἱὸς ἀνθρώπου ὅτι ἐπισκέπτῃ αὐτόν (e huios anthropou hoti episkepte auton), literally “or son of man that You visit him,” “son of man” as human idiom, not Christological here; “care for” modernizes “visit” (theological: anthropological humility before God).
– “You made them a little lower than the angels”: From ἠλάττωσας αὐτὸν βραχύ τι παρ’ ἀγγέλους (elattosas auton brachy ti par’ angelous), literally “You lessened him a little than angels,” temporal “brachy ti” (for a little while); inclusive “them” for singular in psalm applied collectively.
– “You crowned them with glory and honor”: From δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν (doxe kai time estephanosas auton), literally “with glory and honor You crowned him,” aorist for completed act; theological: echoes Genesis 1:26-28 dominion.
– “and put everything under their feet”: From πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ (panta hypetaxas hypokato ton podon autou), literally “all things You subjected under the feet of him,” subjection motif from Psalm 8:6 (cf. 1 Corinthians 15:27).
– “In putting everything under them”: From ἐν τῷ γὰρ ὑποτάξαι τὰ πάντα (en to gar hypotaxai ta panta), literally “For in subjecting the all things,” infinitive clause explaining totality.
– “God left nothing that is not subject to them”: From οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον (ouden apheken auto anypotakton), literally “nothing He left to him not subject,” double negative for emphasis.
– “Yet at present we do not see everything subject to them”: From νῦν δὲ οὔπω ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα (nyn de oupo horomen auto ta panta hypotetagmena), literally “But now not yet we see to him the all things having been subjected,” perfect participle for current state; theological: tension between ideal and reality (cf. Romans 8:20-23).
– “But we do see Jesus”: From τὸν δὲ… βλέπομεν Ἰησοῦν (ton de… blepomen Iesoun), literally “But the one… we see Jesus,” shift to Christological application.
– “who was made lower than the angels for a little while”: From βραχύ τι παρ’ ἀγγέλους ἠλαττωμένον (brachy ti par’ angelous elattomenon), literally “a little than angels having been lessened,” passive participle; temporal sense aligns with verse 7.
– “now crowned with glory and honor because He suffered death”: From διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον (dia to pathema tou thanatou doxe kai time estephanomenon), literally “through the suffering of death with glory and honor having been crowned,” causal “dia” links suffering to exaltation (theological: Philippians 2:8-9).
– “so that by the grace of God He might taste death for everyone”: From ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου (hopos chariti theou hyper pantos geusetai thanatou), literally “so that by grace of God on behalf of everyone He might taste of death,” subjunctive for purpose; “taste” metaphor for experience (cf. John 8:52; variant reading “apart from God” noted but NA28 prefers “grace”).

– “In bringing many sons and daughters to glory”: From πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα (pollous huious eis doxan agagonta), literally “many sons to glory having led,” aorist participle; gender-inclusive “sons and daughters” for υἱοὺς where context implies believers broadly (theological: adoption motif, cf. Romans 8:14-17; Galatians 3:26).
– “it was fitting that God”: From Ἔπρεπεν γὰρ αὐτῷ (Eprepen gar auto), literally “For it was proper for Him,” imperfect for suitability; “God” clarifies antecedent.
– “for whom and through whom everything exists”: From δι’ ὃν τὰ πάντα καὶ δι’ οὗ τὰ πάντα (di’ hon ta panta kai di’ hou ta panta), literally “for whom the all things and through whom the all things,” prepositions indicate purpose and agency (cf. Romans 11:36; Colossians 1:16).
– “should make the pioneer of their salvation perfect through what He suffered”: From τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι (ton archegon tes soterias auton dia pathematon teleiosai), literally “the author/leader of their salvation through sufferings to perfect,” infinitive purpose; “archegon” as “pioneer” for trailblazer sense (theological: completion via suffering, cf. Hebrews 5:8-9; 7:28).
– “Both the one who makes people holy and those who are made holy”: From ὅ τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι (ho te gar hagiazon kai hoi hagiazonenoi), literally “For both the one sanctifying and the ones being sanctified,” present participles for ongoing process; inclusive “people” for participles.
– “are of the same family”: From ἐξ ἑνὸς πάντες (ex henos pantes), literally “from one all,” implying common origin (Father or humanity); theological: unity in Christ (cf. John 17:21).
– “So Jesus is not ashamed to call them brothers and sisters”: From δι’ ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν (di’ hen aitian ouk epaischynetai adelphous autous kalein), literally “for which cause He is not ashamed brothers them to call,” present tense; inclusive “brothers and sisters” for ἀδελφοὺς (cf. Hebrews 13:1; Romans 8:29).
– “I will declare Your name to My brothers and sisters”: From ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου (apangelo to onoma sou tois adelphois mou), from Psalm 22:22, literally “I will proclaim Your name to My brothers”; inclusive rendering.
– “in the assembly I will sing Your praises”: From ἐν μέσῳ ἐκκλησίας ὑμνήσω σε (en meso ekklesias hymneso se), literally “in midst of assembly I will hymn You,” “ekklesias” as “assembly” for congregation (cf. Psalm 22:22).
– “I will put My trust in Him”: From ἐγὼ ἔσομαι πεποιθὼς ἐπ’ αὐτῷ (ego esomai pepoithos ep’ auto), from Isaiah 12:2 or 2 Samuel 22:3, literally “I will be having trusted upon Him,” future perfect for confident reliance.
– “Here am I, and the children God has given Me”: From ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ θεός (idou ego kai ta paidia ha moi edoken ho theos), from Isaiah 8:18, literally “Behold I and the children which to Me gave God,” “paidia” as “children” neutrally.

– “Since the children have flesh and blood”: From Ἐπεὶ οὖν τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκός (Epei oun ta paidia kekoinoneken haimatos kai sarkos), literally “Since therefore the children have shared blood and flesh,” perfect tense for enduring state; “children” from verse 13.
– “He too shared in their humanity”: From καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν (kai autos paraplesios meteschen ton auton), literally “also He likewise partook of the same,” aorist for incarnation; “humanity” summarizes “same” (theological: Philippians 2:7).
– “so that by His death He might break the power of him who holds the power of death”: From ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου (hina dia tou thanatou katargese ton to kratos echonta tou thanatou), literally “in order that through death He might render powerless the one having the might of death,” subjunctive purpose; “break the power” for “katargese” (nullify).
– “that is, the devil”: From τοῦτ’ ἔστιν τὸν διάβολον (tout’ estin ton diabolon), literally “this is the devil,” explanatory.
– “and free those who all their lives were held in slavery by their fear of death”: From καὶ ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῆν ἔνοχοι ἦσαν δουλείας (kai apallaxe toutous, hosoi phobo thanatou dia pantos tou zen enochoi esan douleias), literally “and might deliver these, as many as by fear of death through all the living liable were of slavery,” imperfect for ongoing bondage; theological: liberation from fear (cf. Romans 8:15; 2 Timothy 1:7).
– “For surely it is not angels He helps”: From οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται (ou gar depou angelon epilambanetai), literally “For not indeed angels He takes hold of,” present tense; “helps” for “epilambanetai” (assists/seizes).
– “but Abraham’s descendants”: From ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται (alla spermatos Abraam epilambanetai), literally “but of seed of Abraham He takes hold,” covenantal focus (cf. Galatians 3:16,29; Isaiah 41:8).
– “For this reason He had to be made like them, fully human in every way”: From ὅθεν ὤφειλεν κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι (hothen opheilen kata panta tois adelphois homoiothenai), literally “Whence He was obligated according to all things to the brothers to be made like,” aorist passive infinitive; “fully human in every way” clarifies totality (theological: incarnation for sympathy, cf. Hebrews 4:15).
– “in order that He might become a merciful and faithful high priest”: From ἵνα ἐλεήμων γένηται καὶ πιστὸς ἀρχιερεὺς (hina eleemon genetai kai pistos archiereus), literally “in order that merciful He might become and faithful high priest,” subjunctive; introduces high priest theme (cf. Hebrews 3:1; 4:14).
– “in service to God”: From τὰ πρὸς τὸν θεὸν (ta pros ton theon), literally “the things toward God,” idiomatic for priestly duties.
– “and that He might make atonement for the sins of the people”: From εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ (eis to hilaskesthai tas hamartias tou laou), literally “for the to propitiate the sins of the people,” present infinitive; “make atonement” for “hilaskesthai” (propitiate/expiate, theological debate but context favors satisfaction, cf. Leviticus 16; Romans 3:25).
– “Because He Himself suffered when He was tempted”: From ἐν ᾧ γὰρ πέπονθεν αὐτὸς πειρασθείς (en ho gar peponthen autos peirastheis), literally “For in which He has suffered Himself having been tempted,” perfect and aorist participles; links suffering and temptation (cf. Hebrews 4:15; Matthew 4:1-11).
– “He is able to help those who are being tempted”: From δύναται τοῖς πειραζομένοις βοηθῆσαι (dynatai tois peirazomenois boethesai), literally “He is able the ones being tempted to help,” present participle for ongoing; theological: empathetic aid (cf. Hebrews 7:25).

– “Therefore, holy brothers and sisters”: From Ὅθεν, ἀδελφοὶ ἅγιοι (Hothen, adelphoi hagioi), literally “Whence, holy brothers,” with inclusive “brothers and sisters” for ἀδελφοὶ where context implies fellow believers of both genders (theological: echoes Hebrews 2:11-12; cross-reference: Romans 8:29; 1 Peter 1:15-16 for holiness motif).
– “who share in the heavenly calling”: From κλήσεως ἐπουρανίου μέτοχοι (kleseos epouraniou metochoi), literally “of a heavenly calling partakers,” participle emphasizing participation; “share in” for communal aspect (theological: divine invitation to glory, cf. Philippians 3:14; Hebrews 12:22).
– “fix your thoughts on Jesus”: From κατανοήσατε τὸν Ἀπόστολον… Ἰησοῦν (katanoesate ton Apostolon… Iesoun), literally “consider the Apostle… Jesus,” imperative for focused contemplation; chosen for modern readability (cross-reference: Hebrews 12:2-3).
– “the apostle and high priest whom we confess”: From καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν (kai archierea tes homologias hemon), literally “and high priest of our confession,” genitive linking role to faith declaration; “confess” maintains confessional tone (theological: introduces dual role, cf. Hebrews 2:17; 4:14; John 20:21 for apostle).
– “He was faithful to the One who appointed Him”: From πιστὸν ὄντα τῷ ποιήσαντι αὐτόν (piston onta to poiesanti auton), literally “faithful being to the One having made Him,” present participle for enduring faithfulness; “appointed” clarifies creative/agency sense of “poiesanti” (cross-reference: Numbers 12:7; Exodus 3:10).
– “just as Moses was faithful in all God’s house”: From ὡς καὶ Μωϋσῆς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ (hos kai Moyses en holo to oiko autou), literally “as also Moses in all His house,” comparative; theological: sets up contrast (cf. Numbers 12:7).
– “For Jesus has been deemed worthy of greater glory than Moses”: From πλείονος γὰρ οὗτος δόξης παρὰ Μωϋσῆν ἠξίωται (pleionos gar houtos doxes para Moysen exiotai), literally “For this one of more glory than Moses has been counted worthy,” perfect passive for established worth; “deemed worthy” for axiomatic judgment (theological: superiority theme, cf. Hebrews 1:4).
– “inasmuch as the builder of the house has greater honor than the house itself”: From καθ’ ὅσον πλείονα τιμὴν ἔχει τοῦ οἴκου ὁ κατασκευάσας αὐτόν (kath’ hoson pleiona timen echei tou oikou ho kataskeuasas auton), literally “according to how much more honor has than the house the one having prepared it,” analogy for hierarchy; “builder” modernizes “kataskeuasas” (cross-reference: Proverbs 9:1).
– “For every house is built by someone”: From πᾶς γὰρ οἶκος κατασκευάζεται ὑπό τινος (pas gar oikos kataskeuazetai hypo tinos), literally “For every house is prepared by someone,” passive for general truth.
– “but the builder of all things is God”: From ὁ δὲ πάντα κατασκευάσας θεός (ho de panta kataskeuasas theos), literally “but the one having prepared all things God,” nominative absolute; theological: divine sovereignty (cf. Hebrews 11:3; Genesis 1:1).
– “Moses was faithful in all God’s house as a servant”: From καὶ Μωϋσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ ὡς θεράπων (kai Moyses men pistos en holo to oiko autou hos therapon), literally “And Moses indeed faithful in all His house as a servant,” “men” for contrast; “servant” for “therapon” (attendant, cf. Numbers 12:7).
– “to testify to the things that were to be spoken later”: From εἰς μαρτύριον τῶν λαληθησομένων (eis martyrion ton lalethesoomenon), literally “for testimony of the things to be spoken,” future passive participle; theological: prophetic role (cf. Deuteronomy 18:15-18).
– “but Christ is faithful over God’s house as a Son”: From Χριστὸς δὲ ὡς υἱὸς ἐπὶ τὸν οἶκον αὐτοῦ (Christos de hos huios epi ton oikon autou), literally “but Christ as Son over His house,” preposition “epi” for authority; contrast servant/Son (theological: filial superiority, cf. Hebrews 1:5).
– “And we are His house”: From οὗ οἶκός ἐσμεν ἡμεῖς (hou oikos esmen hemeis), literally “whose house are we,” present indicative for identity.
– “if indeed we hold fast our confidence and our boasting in our hope”: From ἐάνπερ τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος κατάσχωμεν (eanper ten parresian kai to kauchema tes elpidos kataschomen), literally “if indeed the boldness and the boast of the hope we hold down,” conditional with subjunctive; “hold fast” for firm retention (theological: perseverance, cf. Hebrews 3:14; 10:23).

– “Therefore, as the Holy Spirit says”: From Διό, καθὼς λέγει τὸ Πνεῦμα τὸ Ἅγιον (Dio, kathos legei to Pneuma to Hagion), literally “Therefore, as says the Holy Spirit,” present tense for timeless speech; theological: attributes Psalm 95 to Spirit (cf. Acts 28:25; Hebrews 10:15).
– “Today, if you hear His voice”: From Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε (Semeron ean tes phones autou akousete), literally “Today if His voice you hear,” conditional subjunctive from Psalm 95:7-8 LXX; urgency of “today” (cross-reference: Hebrews 3:13,15; 4:7).
– “do not harden your hearts”: From μὴ σκληρύνητε τὰς καρδίας ὑμῶν (me sklerunete tas kardias humon), literally “do not harden your hearts,” aorist subjunctive imperative; metaphorical for stubbornness (cf. Exodus 8:15).
– “as in the rebellion”: From ὡς ἐν τῷ παραπικρασμῷ (hos en to parapikrasmo), literally “as in the provocation,” referring to Meribah (Exodus 17:7; Numbers 20:13).
– “on the day of testing in the wilderness”: From κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ ἐν τῇ ἐρήμῳ (kata ten hemeran tou peirasmou en te eremo), literally “according to the day of the trial in the desert,” from Massah (Exodus 17:7).
– “where your ancestors tested Me by putting Me to the proof”: From οὗ ἐπείρασαν οἱ πατέρες ὑμῶν ἐν δοκιμασίᾳ (hou epeirasan hoi pateres humon en dokimasia), literally “where tested your fathers in examination,” aorist; “ancestors” gender-neutral for “pateres” (theological: generational warning, cf. 1 Corinthians 10:1-10).
– “though they had seen My works for forty years”: From καὶ εἶδον τὰ ἔργα μου τεσσεράκοντα ἔτη (kai eidon ta erga mou tesserakonta ete), literally “and saw My works forty years,” perfective aspect; cross-reference: Numbers 14:22-23.
– “Therefore I was provoked with that generation”: From διὸ προσώχθισα τῇ γενεᾷ ταύτῃ (dio prosochthisa te genea taute), literally “Therefore I was disgusted with that generation,” aorist for divine displeasure.
– “and said, ‘They always go astray in their heart’”: From καὶ εἶπα Ἀεὶ πλανῶνται τῇ καρδίᾳ (kai eipa Aei planontai te kardia), literally “and said Always they err in the heart,” present tense for habitual error.
– “they have not known My ways”: From αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου (autoi de ouk egnosan tas hodous mou), literally “but they did not know My ways,” aorist gnomic.
– “As I swore in My wrath”: From ὡς ὤμοσα ἐν τῇ ὀργῇ μου (hos omosa en te orge mou), literally “as I swore in My anger,” aorist.
– “‘They shall not enter My rest’”: From Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου (Ei eiseleusontai eis ten katapausin mou), literally “If they shall enter into My rest,” Hebraic oath formula for negation (theological: promised land as type of eternal rest, cf. Hebrews 4:1-11; Psalm 95:11).

– “See to it, brothers and sisters”: From Βλέπετε, ἀδελφοί (Blepete, adelphoi), literally “See, brothers,” imperative for vigilance; inclusive “brothers and sisters” (cf. Hebrews 3:1).
– “that none of you has a sinful, unbelieving heart”: From μήποτε ἔσται ἔν τινι ὑμῶν καρδία πονηρὰ ἀπιστίας (mepote estai en tini humon kardia ponera apistias), literally “lest there be in any of you an evil heart of unbelief,” subjunctive warning; “sinful” for moral connotation of “ponera” (theological: apostasy risk, cf. Deuteronomy 29:18).
– “that turns away from the living God”: From ἐν τῷ ἀποστῆναι ἀπὸ θεοῦ ζῶντος (en to apostenai apo theou zontos), literally “in the to depart from God living,” infinitive purpose; “turns away” for defection (cross-reference: Jeremiah 2:13).
– “But encourage one another daily”: From ἀλλὰ παρακαλεῖτε ἑαυτοὺς καθ’ ἑκάστην ἡμέραν (alla parakaleite heautous kath’ hekasten hemeran), literally “but exhort yourselves according to each day,” imperative; “encourage” for mutual edification (cf. Hebrews 10:25).
– “as long as it is called “Today””: From ἄχρις οὗ τὸ Σήμερον καλεῖται (achris hou to Semeron kaleitai), literally “until which the Today is called,” temporal clause echoing Psalm.
– “so that none of you may be hardened by the deceitfulness of sin”: From ἵνα μὴ σκληρυνθῇ τις ἐξ ὑμῶν ἀπάτῃ τῆς ἁμαρτίας (hina me sklerunthe tis ex humon apate tes hamartias), literally “in order that not be hardened any of you by deceit of sin,” passive subjunctive; “deceitfulness” for seductive nature (theological: sin’s hardening, cf. Ephesians 4:22).
– “For we have come to share in Christ”: From μέτοχοι γὰρ τοῦ Χριστοῦ γεγόναμεν (metochoi gar tou Christou gegonamen), literally “For partakers of the Christ we have become,” perfect tense for present state.
– “if indeed we hold our original conviction firmly to the very end”: From ἐάνπερ τὴν ἀρχὴν τῆς ὑποστάσεως μέχρι τέλους βεβαίαν κατάσχωμεν (eanper ten archen tes hypostaseos mechri telous bebaian kataschomen), literally “if indeed the beginning of the substance until end firm we hold,” conditional; “conviction” for “hypostaseos” (assurance, cf. Hebrews 11:1); theological: perseverance condition (cf. Matthew 24:13).
– “As has just been said”: From ἐν τῷ λέγεσθαι (en to legesthai), literally “in the being said,” infinitive referring back to quotation.
– ““Today, if you hear His voice, do not harden your hearts as in the rebellion””: Repeat of verses 7-8, for emphasis.
– “For who were they who heard and yet rebelled?”: From τίνες γὰρ ἀκούσαντες παρεπίκραναν (tines gar akousantes parepikranan), literally “For some having heard provoked,” rhetorical question; “rebelled” for bitterness implication.
– “Was it not all those who came out of Egypt led by Moses?”: From ἀλλ’ οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωϋσέως (all’ ou pantes hoi exelthontes ex Aigyptou dia Moyseos), literally “but not all the ones having come out of Egypt through Moses,” irony in negation.
– “With whom was He provoked for forty years?”: From τίσιν δὲ προσώχθισεν τεσσεράκοντα ἔτη (tisin de prosochthisen tesserakonta ete), literally “With whom but was He disgusted forty years,” rhetorical.
– “Was it not with those who sinned, whose bodies fell in the wilderness?”: From οὐχὶ τοῖς ἁμαρτήσασιν, ὧν τὰ κῶλα ἔπεσεν ἐν τῇ ἐρήμῳ (ouchi tois hamartesasin, hon ta kola epesen en te eremo), literally “not with the ones having sinned, whose corpses fell in the desert,” “bodies” for “kola” (limbs/carcasses, cf. Numbers 14:29-32).
– “And to whom did He swear that they would not enter His rest”: From τίσιν δὲ ὤμοσεν μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν αὐτοῦ (tisin de omosen me eiseleusesthai eis ten katapausin autou), literally “And to whom swore He not to enter into His rest,” infinitive.
– “if not to those who were disobedient?”: From εἰ μὴ τοῖς ἀπειθήσασιν (ei me tois apeithesasin), literally “if not to the ones having disobeyed,” aorist participle.
– “So we see that they were unable to enter because of unbelief”: From καὶ βλέπομεν ὅτι οὐκ ἠδυνήθησαν εἰσελθεῖν δι’ ἀπιστίαν (kai blepomen hoti ouk edynethesan eiselthein di’ apistian), literally “And we see that they were not able to enter because of unbelief,” aorist; theological: unbelief as barrier (cf. Hebrews 4:2; Numbers 14:11).

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

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

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

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

– “Every high priest is selected from among the people”: From Πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος (Pas gar archiereus ex anthropon lambanomenos), literally “For every high priest from men being taken,” present passive participle emphasizing human origin; “selected” conveys appointment process without implying self-nomination (theological: contrasts Christ’s divine appointment, cf. Hebrews 5:5-6; Exodus 28:1).
– “is appointed to represent the people in matters related to God”: From ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς τὸν θεόν (hyper anthropon kathistatai ta pros ton theon), literally “on behalf of men is appointed the things toward God,” present passive for ongoing role; “represent” captures intermediary function (cross-reference: Leviticus 16:15-16 for Day of Atonement parallels).
– “to offer gifts and sacrifices for sins”: From ἵνα προσφέρῃ δῶρά τε καὶ θυσίας ὑπὲρ ἁμαρτιῶν (hina prosphere dora te kai thysias hyper hamartion), literally “in order that he might offer both gifts and sacrifices for sins,” subjunctive purpose; distinguishes voluntary “gifts” from obligatory “sacrifices” (theological: levitical system, cf. Hebrews 8:3; 9:9).
– “He is able to deal gently with those who are ignorant and are going astray”: From μετριοπαθεῖν δύναται τοῖς ἀγνοοῦσιν καὶ πλανωμένοις (metriopathein dynatai tois agnoousin kai planomenois), literally “to moderate passion is able with the ignorant and erring,” present infinitive; “deal gently” for compassionate restraint (theological: sympathy from shared frailty, cf. Hebrews 4:15; Isaiah 63:9).
– “since he himself is subject to weakness”: From ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν (epei kai autos perikeitai astheneian), literally “since also himself is surrounded by weakness,” present passive; “subject to” for encompassed state (cross-reference: Hebrews 7:28 for contrast with Christ’s perfection).
– “This is why he has to offer sacrifices for his own sins, as well as for the sins of the people”: From δι’ ἣν ὀφείλει καθὼς περὶ τοῦ λαοῦ οὕτως καὶ περὶ αὐτοῦ προσφέρειν ὑπὲρ ἁμαρτιῶν (di’ hen opheilei kathos peri tou laou houtos kai peri autou prospherein hyper hamartion), literally “because of which he is obligated just as for the people so also for himself to offer for sins,” present indicative obligation; emphasizes priest’s sinfulness (cf. Leviticus 16:6,11; Hebrews 9:7).
– “And no one takes this honor on himself”: From καὶ οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμήν (kai ouch heauto tis lambanei ten timen), literally “And not to himself anyone takes the honor,” present active; “takes…on himself” stresses divine initiative (theological: against self-appointment, cf. Numbers 16:1-35 Korah’s rebellion).
– “but he receives it when called by God”: From ἀλλὰ καλούμενος ὑπὸ τοῦ θεοῦ (alla kaloumenos hypo tou theou), literally “but being called by God,” present passive participle; “receives it” implied in calling (cross-reference: Exodus 28:1 Aaron’s call).
– “just as Aaron was”: From καθώσπερ καὶ Ἀαρών (kathosper kai Aaron), literally “just as also Aaron,” comparative; theological: prototype for levitical priesthood (cf. Exodus 28:1-3).

– “In the same way, Christ did not take on Himself the glory of becoming a high priest”: From οὐδὲ γὰρ ὁ Χριστὸς ἐδοξάσθη ἑαυτὸν γενηθῆναι ἀρχιερέα (oude gar ho Christos edoxasen heauton genethenai archierea), literally “For not even Christ glorified Himself to become high priest,” aorist passive; “take on Himself the glory” emphasizes non-self-exaltation (theological: contrasts v. 4, cf. John 8:54).
– “But God said to Him”: From ἀλλ’ ὁ λαλήσας πρὸς αὐτόν (all’ ho lalesas pros auton), literally “but the One having spoken to Him,” aorist participle; divine initiative.
– “You are My Son; today I have become Your Father”: From Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε (Huios mou ei sy, ego semeron gegenneka se), from Psalm 2:7, literally “My Son are You, I today have begotten You”; relational declaration (cf. Hebrews 1:5; Acts 13:33 for resurrection context).
– “And He says in another place”: From καθὼς καὶ ἐν ἑτέρῳ λέγει (kathos kai en hetero legei), literally “just as also in another He says,” present tense for Scripture’s timelessness.
– “You are a priest forever, in the order of Melchizedek”: From Σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ (Sy hiereus eis ton aiona kata ten taxin Melchisedek), from Psalm 110:4, literally “You a priest forever according to the order of Melchizedek”; introduces Melchizedek theme (theological: eternal priesthood, cf. Hebrews 7:1-28; Genesis 14:18-20).
– “During the days of Jesus’ life on earth”: From ὃς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ (hos en tais hemerais tes sarkos autou), literally “who in the days of His flesh,” idiomatic for earthly life (cf. John 1:14).
– “He offered up prayers and petitions with fervent cries and tears”: From δεήσεις τε καὶ ἱκετηρίας… προσενέγκας μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων (deeseis te kai hiketerias… prosenegkas meta krauges ischyras kai dakryon), literally “both prayers and supplications… having offered with cry strong and tears,” aorist participle; vivid Gethsemane allusion (cf. Luke 22:44; Matthew 26:36-46).
– “to the One who could save Him from death”: From πρὸς τὸν δυνάμενον σῴζειν αὐτὸν ἐκ θανάτου (pros ton dynamenon sozein auton ek thanatou), literally “to the One being able to save Him out of death,” present participle; “from death” as resurrection (theological: cf. Hebrews 13:20; Psalm 16:10).
– “and He was heard because of His reverent submission”: From καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας (kai eisakoustheis apo tes eulabeias), literally “and having been heard from the piety,” aorist passive; “reverent submission” for godly fear (cf. Hebrews 12:28; Proverbs 1:7).
– “Son though He was”: From καίπερ ὢν υἱός (kaiper on huios), literally “although being Son,” present participle concessive; eternal sonship (cf. Hebrews 1:2).
– “He learned obedience from what He suffered”: From ἔμαθεν ἀφ’ ὧν ἔπαθεν τὴν ὑπακοήν (emathen aph’ hon epathen ten hypakoen), literally “learned from what He suffered the obedience,” aorist; experiential learning without prior ignorance (theological: incarnate growth, cf. Luke 2:52; Philippians 2:8).
– “and, once made perfect”: From καὶ τελειωθεὶς (kai teleiotheis), literally “and having been perfected,” aorist passive participle; “made perfect” as completed qualification (theological: through suffering, cf. Hebrews 2:10; 7:28).
– “He became the source of eternal salvation for all who obey Him”: From ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου (egeneto pasin tois hypakouousin auto aitios soterias aioniou), literally “became to all the ones obeying Him source of salvation eternal,” aorist; “source” for aitios (cause/author) (cross-reference: Hebrews 7:25; Isaiah 45:17).
– “and was designated by God to be high priest in the order of Melchizedek”: From προσγορευθεὶς ὑπὸ τοῦ θεοῦ ἀρχιερεὺς κατὰ τὴν τάξιν Μελχισέδεκ (prosagoreutheis hypo tou theou archiereus kata ten taxin Melchisedek), literally “having been designated by God high priest according to the order of Melchizedek,” aorist passive; “designated” for public declaration (cf. Psalm 110:4; Hebrews 7:17).

– “We have much to say about this”: From Περὶ οὗ πολὺς ἡμῖν ὁ λόγος (Peri hou polys hemin ho logos), literally “Concerning which much to us the word,” idiomatic for extensive discourse; refers to Melchizedek priesthood (cf. Hebrews 5:10; 7:1ff).
– “but it is hard to make it clear to you”: From καὶ δυσερμήνευτος λέγειν (kai dysermeneutos legein), literally “and hard to explain to say,” adjective for interpretive difficulty.
– “because you no longer try to understand”: From ἐπεὶ νωθροὶ γεγόνατε ταῖς ἀκοαῖς (epei nothroi gegonate tais akoais), literally “since sluggish you have become in the hearings,” perfect tense; “no longer try” for dulled perception (theological: spiritual immaturity, cf. Hebrews 6:12).
– “In fact, though by this time you ought to be teachers”: From καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον (kai gar opheilontes einai didaskaloi dia ton chronon), literally “For indeed being obligated to be teachers because of the time,” present participle obligation; maturity expected (cf. 1 Corinthians 3:1-3).
– “you need someone to teach you the elementary truths of God’s word all over again”: From πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τινὰ τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ θεοῦ (palin chreian echete tou didaskein hymas tina ta stoicheia tes arches ton logion tou theou), literally “again need you have someone to teach you the elements of the beginning of the oracles of God,” “elementary truths” for ABCs (theological: basics, cf. Hebrews 6:1-2; Galatians 4:3).
– “You need milk, not solid food”: From καὶ γεγόνατε χρείαν ἔχοντες γάλακτος οὐ στερεᾶς τροφῆς (kai gegonate chreian echontes galaktos ou stereas trophes), literally “and you have become need having of milk not solid food,” perfect tense regression; metaphor for immaturity (cf. 1 Corinthians 3:2; 1 Peter 2:2).
– “Anyone who lives on milk, being still an infant”: From πᾶς γὰρ ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης νήπιος γάρ ἐστιν (pas gar ho metechon galaktos apeiros logou dikaiosynes nepios gar estin), literally “For everyone partaking of milk inexperienced of word of righteousness infant for is,” present participle; “lives on” for ongoing diet.
– “is not acquainted with the teaching about righteousness”: From ἄπειρος λόγου δικαιοσύνης (apeiros logou dikaiosynes), literally “inexperienced of word of righteousness,” “teaching about righteousness” as mature doctrine (theological: cf. Romans 1:17; Hebrews 12:11).
– “But solid food is for the mature”: From τελείων δέ ἐστιν ἡ στερεὰ τροφή (teleion de estin he sterea trophe), literally “But of perfect the solid food is,” genitive possession; “mature” for teleioi (complete/perfect, cf. Hebrews 6:1; James 1:4).
– “who by constant use have trained themselves to distinguish good from evil”: From τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ (ton dia ten hexin ta aistheteria gegymnasmena echonton pros diakrisin kalou te kai kakou), literally “the ones through the habit the senses having been exercised having toward discernment of good both and evil,” perfect participle for trained faculties; “constant use” for habit/practice (theological: moral discernment, cf. Isaiah 7:15-16; Philippians 1:9-10).

– “Therefore let us move beyond the elementary teachings about Christ”: From Διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον (Dio aphentes ton tes arches tou Christou logon), literally “Therefore leaving the of the beginning of the Christ word,” aorist participle for deliberate progression; “move beyond” captures transition from basics (theological: assumes prior knowledge, cf. Hebrews 5:12-14; 1 Corinthians 3:1-2).
– “and be taken forward to maturity”: From ἐπὶ τὴν τελειότητα φερώμεθα (epi ten teleioteta pherometha), literally “to the perfection let us be carried,” present passive subjunctive; “maturity” for teleioteta (completeness/perfection), emphasizing growth (cross-reference: Hebrews 7:19; Ephesians 4:13).
– “not laying again the foundation”: From μὴ πάλιν θεμέλιον καταβαλλόμενοι (me palin themelion kataballomenoi), literally “not again foundation laying down,” present participle negation; architectural metaphor for basics (theological: avoids regression, cf. 1 Corinthians 3:10-11).
– “of repentance from acts that lead to death”: From μετανοίας ἀπὸ νεκρῶν ἔργων (metanoias apo nekron ergon), literally “repentance from dead works,” genitive; “acts that lead to death” clarifies sinful/fruitless deeds (cf. Hebrews 9:14; Romans 6:23).
– “and of faith in God”: From καὶ πίστεως ἐπὶ θεόν (kai pisteos epi theon), literally “and faith upon God,” preposition epi for direction; foundational trust (cross-reference: Hebrews 11:1; Ephesians 2:8).
– “instruction about cleansing rites”: From βαπτισμῶν διδαχῆς (baptismon didaches), literally “of washings teaching,” genitive plural; “cleansing rites” broadens to include Jewish washings beyond Christian baptism (theological: cf. Hebrews 9:10; Mark 7:3-4).
– “the laying on of hands”: From ἐπιθέσεώς τε χειρῶν (epitheseos te cheiron), literally “laying on both of hands,” ritual for blessing/ordination/commission (cf. Acts 8:18; 13:3; Numbers 27:18).
– “the resurrection of the dead”: From ἀναστάσεώς τε νεκρῶν (anastaseos te nekron), literally “resurrection both of dead,” eschatological hope (cross-reference: Hebrews 11:35; 1 Corinthians 15:12-19).
– “and eternal judgment”: From καὶ κρίματος αἰωνίου (kai krimatos aioniou), literally “and judgment eternal,” final accountability (theological: cf. Hebrews 9:27; Matthew 25:46).
– “And God permitting, we will do so”: From καὶ τοῦτο ποιήσομεν ἐάνπερ ἐπιτρέπῃ ὁ θεός (kai touto poiesomen eanper epitrepe ho theos), literally “and this we will do if indeed permits God,” subjunctive condition; sovereign dependence (cf. James 4:15; Acts 18:21).

– “It is impossible for those who have once been enlightened”: From Ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας (Adynaton gar tous hapax photisthentas), literally “For impossible the ones once having been enlightened,” aorist passive participle; “enlightened” as conversion/initiation (theological: cf. Hebrews 10:32; Ephesians 5:8; debate on apostasy vs. hypothetical).
– “who have tasted the heavenly gift”: From γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου (geusamenous te tes doreas tes epouraniou), literally “having tasted both the gift the heavenly,” aorist; “tasted” metaphor for experience (cf. Hebrews 2:9; 1 Peter 2:3).
– “who have shared in the Holy Spirit”: From καὶ μετόχους γενηθέντας πνεύματος ἁγίου (kai metochous genethentas pneumatos hagiou), literally “and partakers having become of Holy Spirit,” aorist; participation in Spirit’s work (cross-reference: Hebrews 3:14; Acts 2:38).
– “who have tasted the goodness of the word of God”: From καὶ καλὸν γευσαμένους θεοῦ ῥῆμα (kai kalon geusamenous theou rhema), literally “and good having tasted of God word,” aorist; Scripture’s excellence (cf. Psalm 34:8; Jeremiah 15:16).
– “and the powers of the coming age”: From δυνάμεις τε μέλλοντος αἰῶνος (dynameis te mellontos aionos), literally “powers both of coming age,” eschatological miracles (theological: cf. Hebrews 2:4; Galatians 3:5).
– “and who have fallen away”: From καὶ παραπεσόντας (kai parapesontas), literally “and having fallen beside,” aorist participle; “fallen away” as apostasy (cf. Luke 8:13; 1 Timothy 4:1).
– “to be brought back to repentance”: From πάλιν ἀνακαινίζειν εἰς μετάνοιαν (palin anakainizein eis metanoian), literally “again to renew to repentance,” present infinitive; impossibility clause (theological: warning, cf. Hebrews 10:26-27; 12:17).
– “To their loss they are crucifying the Son of God all over again”: From ἀνασταυροῦντας ἑαυτοῖς τὸν υἱὸν τοῦ θεοῦ (anastaurountas heautois ton huion tou theou), literally “crucifying again to themselves the Son of God,” present participle; dative heautois as disadvantage (cross-reference: Galatians 5:11; Hebrews 12:3).
– “and subjecting Him to public disgrace”: From καὶ παραδειγματίζοντας (kai paradeigmatizontas), literally “and making an example,” present participle; public shaming (cf. Matthew 1:19; Colossians 2:15).
– “Land that drinks in the rain often falling on it”: From γῆ γὰρ ἡ πιοῦσα τὸν ἐπ’ αὐτῆς ἐρχόμενον πολλάκις ὑετόν (ge gar he piousa ton ep’ autes erchomenon pollakis hyeton), literally “For land the drinking the upon it coming often rain,” aorist participle; agricultural parable (theological: cf. Isaiah 5:1-7; Matthew 13:3-9).
– “and that produces a crop useful to those for whom it is farmed”: From τίκτουσά τε βοτάνην εὔθετον ἐκείνοις δι’ οὓς καὶ γεωργεῖται (tiktousa te botanen eutheton ekeinois di’ hous kai georgeitai), literally “bearing both vegetation suitable to those for whom also it is cultivated,” present participle; productivity (cf. Genesis 1:12).
– “receives the blessing of God”: From μεταλαμβάνει εὐλογίας ἀπὸ τοῦ θεοῦ (metalambanei eulogias apo tou theou), literally “partakes of blessing from God,” present indicative; divine approval (cross-reference: Genesis 1:28; Deuteronomy 28:12).
– “But land that produces thorns and thistles”: From ἐκφέρουσα δὲ ἀκάνθας καὶ τριβόλους (ekpherousa de akanthas kai tribolous), literally “but bringing forth thorns and thistles,” present participle; unproductivity (cf. Genesis 3:18; Matthew 7:16).
– “is worthless and is in danger of being cursed”: From ἀδόκιμος καὶ κατάρας ἐγγύς (adokimos kai kataras engys), literally “unapproved and of curse near,” adjectives; “worthless” for rejected (theological: cf. 2 Corinthians 13:5; Deuteronomy 28:15-68).
– “In the end it will be burned”: From ἧς τὸ τέλος εἰς καῦσιν (hes to telos eis kausin), literally “of which the end to burning,” eschatological judgment (cf. Matthew 13:40-42; John 15:6).

– “Even though we speak like this, dear friends”: From Πεπείσμεθα δὲ περὶ ὑμῶν, ἀγαπητοί (Pepeismetha de peri humon, agapetoi), literally “But we have been persuaded concerning you, beloved,” perfect passive; “dear friends” for affectionate address (theological: pastoral encouragement, cf. Hebrews 3:1; 1 Thessalonians 2:8).
– “we are convinced of better things in your case”: From τὰ κρείσσονα καὶ ἐχόμενα σωτηρίας (ta kreissona kai echomena soterias), literally “the better things and holding salvation,” present participle; “better things” contrasts warning (cf. Hebrews 1:4; 7:19).
– “the things that have to do with salvation”: From ἐχόμενα σωτηρίας (echomena soterias), literally “holding of salvation,” accompanying eternal life (cross-reference: Hebrews 2:3; Romans 8:24).
– “God is not unjust”: From οὐ γὰρ ἄδικος ὁ θεὸς (ou gar adikos ho theos), literally “For not unjust God,” divine justice (cf. Deuteronomy 32:4; Romans 3:5-6).
– “He will not forget your work and the love you have shown Him”: From ἐπιλαθέσθαι τοῦ ἔργου ὑμῶν καὶ τῆς ἀγάπης ἧς ἐνεδείξασθε εἰς τὸ ὄνομα αὐτοῦ (epilathesthai tou ergou humon kai tes agapes hes enedeixasthe eis to onoma autou), literally “to forget the work of you and the love which you demonstrated toward His name,” aorist infinitive negation; remembrance of deeds (theological: cf. Matthew 25:34-40; Revelation 14:13).
– “as you have helped His people and continue to help them”: From διακονήσαντες τοῖς ἁγίοις καὶ διακονοῦντες (diakonesantes tois hagiois kai diakonountes), literally “having served the saints and serving,” aorist and present participles; ongoing ministry (cf. Hebrews 13:1-3; Galatians 6:10).
– “We want each of you to show this same diligence to the very end”: From ἐπιθυμοῦμεν δὲ ἕκαστον ὑμῶν τὴν αὐτὴν ἐνδείκνυσθαι σπουδὴν πρὸς τὴν πληροφορίαν (epithymoumen de hekaston humon ten auten endeiknysthai spouden pros ten plerophorian), literally “But we desire each of you the same to demonstrate diligence toward the full assurance,” present infinitive; “diligence” for earnestness (cross-reference: Hebrews 3:6,14; 2 Peter 1:10).
– “so that what you hope for may be fully realized”: From τῆς ἐλπίδος ἄχρι τέλους (tes elpidos achri telous), literally “of the hope until end,” eschatological fulfillment (cf. Colossians 1:5; Romans 8:24-25).
– “We do not want you to become lazy”: From ἵνα μὴ νωθροὶ γένησθε (hina me nothroi genesthe), literally “in order that not sluggish you become,” aorist subjunctive negation; “lazy” for spiritual sluggishness (cf. Hebrews 5:11; Proverbs 6:6-11).
– “but to imitate those who through faith and patience inherit what has been promised”: From μιμηταὶ δὲ τῶν διὰ πίστεως καὶ μακροθυμίας κληρονομούντων τὰς ἐπαγγελίας (mimetai de ton dia pisteos kai makrothymias kleronomounton tas epangelias), literally “but imitators of the ones through faith and long-suffering inheriting the promises,” present participle; “imitate” for following examples (theological: cf. Hebrews 11:1ff; 13:7; James 5:10-11).

– “When God made His promise to Abraham”: From Τῷ γὰρ Ἀβραὰμ ἐπαγγειλάμενος ὁ θεός (To gar Abraam epangeilamenos ho theos), literally “For to Abraham having promised God,” aorist participle; covenant reference (cf. Genesis 22:16-17; Galatians 3:16).
– “since there was no one greater for Him to swear by”: From ἐπεὶ κατ’ οὐδενὸς εἶχεν μείζονος ὀμόσαι (epei kat’ oudenos eichen meizonos omosai), literally “since by no one He had greater to swear,” imperfect possession; self-oath (theological: divine supremacy, cf. Isaiah 45:23; Jeremiah 22:5).
– “He swore by Himself”: From ὤμοσεν καθ’ ἑαυτοῦ (omosen kath’ heautou), literally “swore by Himself,” aorist; ultimate authority (cross-reference: Genesis 22:16; Hebrews 7:21).
– “saying, “I will surely bless you and give you many descendants””: From λέγων Εἰ μὴν εὐλογῶν εὐλογήσω σε καὶ πληθύνων πληθυνῶ σε (legon Ei men eulogon eulogeso se kai plethynon plethyno se), literally “saying If not blessing I will bless you and multiplying I will multiply you,” Hebraic intensive infinitive; quotation from Genesis 22:17 LXX (cf. Genesis 12:2; 15:5).
– “And so after waiting patiently, Abraham received what was promised”: From καὶ οὕτω μακροθυμήσας ἐπέτυχεν τῆς ἐπαγγελίας (kai houto makrothymesas epetychen tes epangelias), literally “and thus having been patient he obtained the promise,” aorist participles; endurance example (theological: cf. Hebrews 11:8-19; James 5:11).
– “People swear by someone greater than themselves”: From ἄνθρωποι γὰρ κατὰ τοῦ μείζονος ὀμνύουσιν (anthropoi gar kata tou meizonos omnousin), literally “For men by the greater swear,” present general truth; human custom (cf. Exodus 22:11; Matthew 23:16-22).
– “and the oath confirms what is said and puts an end to all argument”: From καὶ ἡ ἀντιλογία πέρας εἰς βεβαίωσιν ὁ ὅρκος (kai he antilogia peras eis bebaiosin ho horkos), literally “and of all dispute end for confirmation the oath,” legal finality (cross-reference: Numbers 30:2; Galatians 3:15).
– “Because God wanted to make the unchanging nature of His purpose very clear”: From ἐν ᾧ περισσότερον βουλόμενος ὁ θεὸς ἐπιδεῖξαι τοῖς κληρονόμοις τῆς ἐπαγγελίας τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ (en ho perissoteron boulomenos ho theos epideixai tois kleronomois tes epangelias to ametatheton tes boules autou), literally “in which more wishing God to show to the heirs of the promise the unchangeable of His counsel,” present participle intent; “unchanging nature” for immutable will (theological: cf. Numbers 23:19; Titus 1:2).
– “to the heirs of what was promised”: From τοῖς κληρονόμοις τῆς ἐπαγγελίας (tois kleronomois tes epangelias), literally “to the heirs of the promise,” believers as inheritors (cf. Galatians 3:29; Romans 4:13).
– “He confirmed it with an oath”: From ἐμεσίτευσεν ὅρκῳ (emesiteusen horko), literally “interposed with oath,” aorist; mediated assurance (cf. Genesis 22:16).
– “God did this so that, by two unchangeable things”: From ἵνα διὰ δύο πραγμάτων ἀμεταθέτων (hina dia dyo pragmaton ametatheton), literally “in order that through two things unchangeable,” purpose; promise and oath (theological: double surety, cf. Numbers 23:19).
– “in which it is impossible for God to lie”: From ἐν οἷς ἀδύνατον ψεύσασθαι θεόν (en ois adynaton pseusasthai theon), literally “in which impossible to lie God,” divine truthfulness (cross-reference: Titus 1:2; John 8:44 contrast).
– “we who have fled to take hold of the hope set before us may be greatly encouraged”: From ἰσχυρὰν παράκλησιν ἔχωμεν οἱ καταφυγόντες κρατῆσαι τῆς προκειμένης ἐλπίδος (ischyran paraklesin echomen hoi kataphygontes kratesai tes prokeimenes elpidos), literally “strong encouragement we might have the ones having fled to lay hold of the lying before hope,” aorist participle refuge; biblical imagery (cf. Proverbs 18:10; Colossians 1:5).
– “We have this hope as an anchor for the soul, firm and secure”: From ἣν ὡς ἄγκυραν ἔχομεν τῆς ψυχῆς ἀσφαλῆ τε καὶ βεβαίαν (hen hos ankyran echomen tes psyches asphalē te kai bebaian), literally “which as anchor we have of the soul safe both and firm,” nautical metaphor for stability (theological: cf. Acts 27:29; Ephesians 4:14).
– “It enters the inner sanctuary behind the curtain”: From καὶ εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος (kai eiserchomenen eis to esoteron tou katapetasmatos), literally “and entering into the inner of the veil,” present participle; holy of holies (cf. Leviticus 16:2; Hebrews 9:3).
– “where our forerunner, Jesus, has entered on our behalf”: From ὅπου πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν Ἰησοῦς (hopou prodromos hyper hemon eiselthen Iesous), literally “where forerunner on behalf of us entered Jesus,” aorist; “forerunner” unique NT use for pioneer (theological: cf. Hebrews 2:10; John 14:2-3).
– “He has become a high priest forever, in the order of Melchizedek”: From κατὰ τὴν τάξιν Μελχισέδεκ ἀρχιερεὺς γενόμενος εἰς τὸν αἰῶνα (kata ten taxin Melchisedek archiereus genomenos eis ton aiona), literally “according to the order of Melchizedek high priest having become forever,” aorist participle; eternal office (cf. Psalm 110:4; Hebrews 7:17,21).