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Chapter 4


4:1 Therefore (oun), at no time (mēpote) may we be made fearful (phobēthōmen) of [the] promise (epangelias) being left (kataleipomenēs) [to us] to enter in (eiselthein) into (eis) the (tēn) pause (katapausin) of Him (autou), [if] anyone (tis) out (ex) of you (humōn) may conclude (dokē) to have a lack (husterēkenai).


4:2 Because (gar) we are (esmen) also (kai) [entering into the pause of Him, v1], we having been evangelized (euēngelismenoi);


so be it down (kathaper) those ones also (kakeinoi).


BUT (all’), the (ho) Word (logos) of the (tēs) thing heard (akoēs) absolutely did not profit (ouk ōphelēsen) those ones (ekeinous), the (tē) belief (pistei) [of it] not (mē) having been amalgamated together with (sunkekerasmenous) the ones (tois) having heard (akousasin) [it]!


4:3 Because (gar) we cause ourselves to enter in (eiserchometha) into (eis) the (tēn) pause (katapausin), the ones (hoi) having believed (pisteusantes), down according to as (kathōs) He has stated (eirēken), “As (hōs) I swore (ōmosa) in (en) the (tē) anger (orgē) of Me (mou), ‘if (ei) they shall cause themselves to enter in (eiseleusontai) into (eis) the (tēn) pause (katapausin) of Me (mou)...’”, and yet (kaitoi) [regardless] of the (tōn) works (ergōn) having been caused to come to pass (genēthentōn) from (apo) [the] throw-down (katabolēs) of [the] cosmos (kosmou).


(see Psalm 95:7-11; Heb. 3:11)


4:4 Because (gar) He has stated (eirēken) somewhere (pou) about (peri) the (tēs) seventh (hebdomēs) [day], thusly (houtōs), “And (kai) the (ho) God (theos) paused (katepausen) in (en) the (tē) day (hēmera), the (tē) seventh one (hebdomē), from (apo) all (pantōn) of the (tōn) works (ergōn) of Him (autou).”


4:5 And (kai) in (en) this [place] again (palin), “If (ei) they shall cause themselves to enter in (eiseleusontai) into (eis) the (tēn) pause (katapausin) of me (mou) …”


4:6 Therefore (oun), since (epei) there remains (apoleipetai) [a pause, v5] for some (tinas) to enter in (eiselthein) into (eis) her (autēn), and (kai) the ones (hoi) having been evangelized (euangelisthentes) previously (proteron) absolutely did not enter in (ouk eisēlthon) through (di’) dissuasion (apeitheian),


4:7 again (palin) He segregates (horizei) some (tina) day (hēmeran), “Today” (sēmeron), saying (legōn) in (en) David (Dauid), with (meta) [the passing of] so much (tosouton) time (chronon), down according to as (kathōs) it has been enunciated before (proeirētai), “Today (sēmeron), if perhaps (ean) you may hear (akousēte) the (tēs) voice (phōnēs) of Him (autou), may you not harden (mē sklērunēte) the (tas) hearts (kardias) of you (humōn) ...!”


4:8 Because (gar) if (ei) Jesus (Iēsous) paused (katepausen) them (autous), perhaps (an) he was absolutely not speaking (ouk elalei) about (peri) another (allēs) day (hēmeras) with (meta) [the passing of] these (tauta)!?


4:9 So (ara), there remains (apoleipetai) a sabbatical (sabbatismos) for the (tō) people (laō) of the (tou) God (theou).


4:10 Because (gar) the one (ho) having entered in (eiselthōn) into (eis) the (tēn) pause (katapausin) of him (autou), he (autos) also (kai) paused (katepausen) from (apo) the (tōn) works (ergōn) of him (autou), so be it as (hōsper) the (ho) God (theos) [paused] from (apo) the (tōn) [works] of His own (idiōn).


4:11 Therefore (oun), may we make haste (spoudasōmen) to enter in (eiselthein) into (eis) the (tēn) pause (katapausin) of that (ekeinēn), in order that (hina) someone (tis) may not fall (mē pesē) in (en) to the (tō) same (autō) example (hupodeigmati) of the (tou) dissuasion (apeitheias).


4:12 Because (gar) the (ho) Word (logos) of the (tou) God (theou) [is] one living (zōn), and (kai) an energized one (energēs), and (kai) a sharper one (tomōteros) over (huper) every (pasan) double-mouthed (distomon) knife (machairan);


and (kai) one causing itself to cut through suitably (diiknoumenos) until (achri) [there is] a division (merismou) of soul (psuchēs) and (kai) of Spirit (pneumatos), both (de) of joints (armōn) and (kai) of marrows (muelōn).


And (kai) [the Word is] critical (kritikos) of inner passions (enthumēseōn), and (kai) inner mindful things (ennoiō) of a heart (kardias).


4:13 And (kai) there is (estin) absolutely not (ouk) [a] created thing (ktisis) not manifested (aphanēs) in sight (enōpion) of Him (autou)!


But (de) all things (panta) [are] naked (gumna), and (kai) ones having been bare-throated (tetrachēlismena);


the (tois) eyes (ophthalmois) of Him (autou) [are] toward (pros) us (hēmin) for whom (hon) [is] the (ho) Word (logos).


4:14 Therefore (oun), we having (echontes) [a] great (megan) chief sacrificial priest (archierea), he having come through (dielēluthota) the (tous) heavens (ouranous), Jesus (Iēsoun), the (ton) Son (huion) of the (tou) God (theou), may we powerfully hold (kratōmen) the (tēs) confession (homologias) [of him].


4:15 Because (gar) we absolutely do not have (ou echomen) a chief sacrificial priest (archierea) not (mē) being inherently powered (dunamenon) to sympathize with (sumpathēsai) the (tais) disabilities (astheneiais) of us (hēmōn)!


But (de) he having been tested (pepeirasmenon) down on account (kata) of all (panta) [disabilities] down according to (kath’) [he having been in] a likeness (homoiotēta) [of us], [he having been] apart from (chōris) sin (hamartias)!


4:16 Therefore (oun), with (meta) boldness (parrēsias) may we come toward (proserchōmetha) the (tō) throne (thronō) of the (tēs) grace (charitos), in order that (hina) we may receive (labōmen) mercy (eleos), and (kai) we may find (heurōmen) grace (charin) into (eis) well-timed (eukairon) help (boētheian).