1
Ἡ φιλαδελφία μενέτω.
Let brotherly love continue.
Opening imperativeasyndetonAsyndeton launches the closing parenesis with a terse, programmatic command. φιλαδελφία heads a chain of communal duties (vv. 1–6); the present imperative μενέτω frames love not as something to begin but to sustain.
ἩtheNominativearticle
φιλαδελφίαbrotherly loveNominativesubject of μενέτωφιλαδελφία: 'love of a brother/sister' (φίλος + ἀδελφός); in the NT the warm familial affection among believers (cf. Rom 12:10; 1 Pet 1:22).
μενέτωlet it continuePres Act Impv 3 Sg · μένωmain verb (3rd-person imperative)→ customary present (durative command)μένω: 'remain, abide, continue'; the present-tense command calls for ongoing permanence, not a fresh act.
2
τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε, διὰ ταύτης γὰρ ἔλαθόν τινες ξενίσαντες ἀγγέλους.
Do not neglect hospitality to strangers, for through this some unknowingly entertained angels.
Imperative + motivating groundasyndetonA second duty in the love-series: hospitality. The γάρ supplies an incentive drawn from patriarchal narrative (Abraham, Lot), where strangers proved to be angelic messengers — the unseen reward of welcome.
τῆςtheGenitivearticle
φιλοξενίαςhospitalityGenitivegenitive object of ἐπιλανθάνεσθεφιλοξενία: 'love of strangers,' hospitality (φίλος + ξένος); the verb of forgetting governs the genitive.
μὴnotnegative (prohibition)
ἐπιλανθάνεσθεdo neglect/forgetPres Mid Impv 2 Pl · ἐπιλανθάνομαιmain verb (prohibition)→ customary present (ongoing)ἐπιλανθάνομαι: 'forget, neglect'; μή + present imperative forbids a habitual neglect.
διὰthroughpreposition + genitive (means)
ταύτηςthisGenitiveobject of διά (refers to hospitality)
γὰρforexplanatory/causal conjunction
ἔλαθόνthey did unawaresAor Act Indic 3 Pl · λανθάνωmain verb (with ptc. ξενίσαντες)→ constative aoristλανθάνω: 'escape notice, be hidden'; with a complementary participle = 'do (the action) without knowing it.'
τινεςsomeNominativesubject (indefinite pronoun)
ξενίσαντεςhaving entertainedAor Act Ptc · Nom Pl Masc · ξενίζωcomplementary participle (with ἔλαθον)→ constative aoristξενίζω: 'receive as a guest, entertain'; the act that, per λανθάνω, was done without realizing the guests' identity.
ἀγγέλουςangelsAccusativedirect object of ξενίσαντεςἄγγελος: 'messenger, angel'; alluding to Gen 18–19 — the heavenly visitors to Abraham and Lot.
3
μιμνῄσκεσθε τῶν δεσμίων ὡς συνδεδεμένοι, τῶν κακουχουμένων ὡς καὶ αὐτοὶ ὄντες ἐν σώματι.
Remember those in prison, as bound with them, and those who are mistreated, since you yourselves are also in the body.
Imperative (love embodied)asyndetonLove extends to the suffering: prisoners and the abused. The two ὡς-clauses ground empathy in solidarity — fellow-feeling 'as if bound together' and shared bodily vulnerability.
μιμνῄσκεσθεrememberPres Mid Impv 2 Pl · μιμνῄσκομαιmain verb (imperative)→ customary presentμιμνῄσκομαι: 'remember, be mindful of'; here active concern, not mere recollection (governs the genitive).
τῶνtheGenitivearticle (substantival)
δεσμίωνprisonersGenitivegenitive object of μιμνῄσκεσθεδέσμιος: 'prisoner, captive' (from δεσμός, 'bond'); those imprisoned, often for the faith.
ὡςascomparative particle (manner)
συνδεδεμένοιbound with themPerf Pass Ptc · Nom Pl Masc · συνδέωpredicate participle (manner)→ intensive perfect (settled solidarity)συνδέω: 'bind together with' (σύν + δέω); the perfect pictures the readers as if jointly fettered — empathetic identification.
τῶνtheGenitivearticle (substantival)
κακουχουμένωνthose mistreatedPres Pass Ptc · Gen Pl Masc · κακουχέωsubstantival participle (genitive object)→ present (ongoing suffering)κακουχέω: 'treat badly, maltreat' (κακός + ἔχω); the ill-used and oppressed (cf. 11:37).
ὡςas/sincecomparative/causal particle
καὶalsoadverbial (ascensive)
αὐτοὶyourselvesNominativeintensive pronoun (subject of ὄντες)
ὄντεςbeingPres Act Ptc · Nom Pl Masc · εἰμίcausal adverbial participle→ stative presentεἰμί: 'be'; the participle grounds the empathy — you too are 'in the body,' liable to like suffering.
ἐνinpreposition + dative (sphere)
σώματιthe bodyDativedat. of sphere (bodily existence)σῶμα: 'body'; here mortal, vulnerable flesh — the shared condition that warrants compassion.
4
Τίμιος ὁ γάμος ἐν πᾶσιν καὶ ἡ κοίτη ἀμίαντος, πόρνους γὰρ καὶ μοιχοὺς κρινεῖ ὁ θεός.
Let marriage be held in honor among all, and the marriage bed undefiled, for God will judge the sexually immoral and adulterers.
Verbless exhortation + groundasyndetonA verbless clause (supply 'let … be') commands sexual integrity. The γάρ warns of divine judgment as the sanction: marriage's honor is upheld by the certainty that God himself will judge its violators.
ΤίμιοςhonorableNominativepredicate adjective (fronted, emphatic)τίμιος: 'held in honor, precious, costly'; the fronting stresses the high worth marriage should be accorded.
ὁtheNominativearticle
γάμοςmarriageNominativesubject (copula understood)γάμος: 'marriage, wedding'; here the marriage relation/state itself.
ἐνamongpreposition + dative (sphere)
πᾶσινallDativeobject of ἐν ('among all' / 'in every respect')πᾶς: 'all'; either 'among all people' (masc.) or 'in all respects' (neut.) — the honor is universal.
καὶandcoordinating conjunction
ἡtheNominativearticle
κοίτηmarriage bedNominativesubject (copula understood)κοίτη: 'bed,' euphemism for sexual intercourse/the marriage bed (cf. Rom 13:13).
ἀμίαντοςundefiledNominativepredicate adjectiveἀμίαντος: 'undefiled, unstained' (alpha-privative + μιαίνω, 'defile'); free from sexual pollution.
πόρνουςthe sexually immoralAccusativedirect object of κρινεῖ (fronted)πόρνος: 'fornicator,' one practicing πορνεία; the sexually immoral broadly.
γὰρforcausal conjunction
καὶandcoordinating conjunction
μοιχοὺςadulterersAccusativedirect object (coordinate)μοιχός: 'adulterer'; one who violates the marriage bond specifically.
κρινεῖwill judgeFut Act Indic 3 Sg · κρίνωmain verb (γάρ clause)→ predictive futureκρίνω: 'judge, condemn'; the accent (κρινεῖ, future) distinguishes it from the present κρίνει — eschatological judgment.
ὁtheNominativearticle
θεόςGodNominativesubject of κρινεῖθεός: God himself is the judge — the highest possible sanction on sexual sin.
5
Ἀφιλάργυρος ὁ τρόπος· ἀρκούμενοι τοῖς παροῦσιν· αὐτὸς γὰρ εἴρηκεν· Οὐ μή σε ἀνῶ οὐδ' οὐ μή σε ἐγκαταλίπω·
Let your manner of life be free from the love of money, being content with what you have; for he himself has said, "I will never leave you nor will I ever forsake you."
Exhortation + scriptural groundasyndetonThe contentment command (again verbless) is anchored by an emphatic divine promise (Deut 31:6/Josh 1:5), introduced by αὐτός ('he himself'). The piled-up double negatives οὐ μή … οὐδ' οὐ μή make the assurance maximally strong.
Ἀφιλάργυροςfree from love of moneyNominativepredicate adjective (fronted)ἀφιλάργυρος: 'not money-loving' (alpha-privative + φιλάργυρος); the opposite of greed (cf. 1 Tim 3:3).
ὁtheNominativearticle
τρόποςmanner of lifeNominativesubject (copula understood)τρόπος: 'way, manner, character'; one's habitual conduct or disposition.
ἀρκούμενοιbeing contentPres Pass Ptc · Nom Pl Masc · ἀρκέωimperatival/circumstantial participle→ present (continuous state)ἀρκέω (pass.): 'be satisfied, content'; the participle functions imperativally, specifying contentment as the antidote to greed.
τοῖςthe thingsDativearticle (substantizes ptc.)
παροῦσινpresent/at handPres Act Ptc · Dat Pl Neut · πάρειμιsubstantival ptc. (dat. with ἀρκούμενοι)→ present (ongoing reality)πάρειμι: 'be present, be at hand'; τὰ παρόντα = 'present possessions, what one has.'
αὐτὸςhe himselfNominativeintensive pronoun (subject, emphatic)αὐτός: the intensive 'himself' throws weight on God as the speaker of the promise.
γὰρforcausal conjunction
εἴρηκενhas saidPerf Act Indic 3 Sg · λέγω (εἶπον)main verb (introduces citation)→ intensive perfect (abiding word)εἴρηκα (perf. of λέγω): 'have spoken'; the perfect treats Scripture's word as a standing, still-valid utterance.
Οὐnotnegative (with μή = emphatic denial)
μήby no meansnegative (οὐ μή = strong future denial)οὐ μή + aorist subjunctive: the strongest form of negation — 'I will absolutely never.'
σεyouAccusativedirect object of ἀνῶ
ἀνῶI will leave/give upAor Act Subj 1 Sg · ἀνίημιsubjunctive of emphatic denial (οὐ μή)→ constative aorist (subj.)ἀνίημι: 'let go, abandon, relax one's hold'; here 'leave you to yourself, give up on you.'
οὐδ'nornegative conjunction (οὐδέ)
οὐnotnegative (with μή)
μήby no meansnegative (οὐ μή = emphatic denial)
σεyouAccusativedirect object of ἐγκαταλίπω
ἐγκαταλίπωI will forsakeAor Act Subj 1 Sg · ἐγκαταλείπωsubjunctive of emphatic denial (οὐ μή)→ constative aorist (subj.)ἐγκαταλείπω: 'forsake, abandon, leave behind in the lurch' (cf. Ps 22:1, quoted at the cross); God's pledge is the opposite of abandonment.
6
ὥστε θαρροῦντας ἡμᾶς λέγειν· Κύριος ἐμοὶ βοηθός, καὶ οὐ φοβηθήσομαι· τί ποιήσει μοι ἄνθρωπος;
So that with confidence we may say, "The Lord is my helper, and I will not fear; what will man do to me?"
Result of the promiseὥστεThe ὥστε draws the believer's response from God's promise (v.5b): emboldened confession of Psalm 118:6 (LXX 117:6). The rhetorical question 'what will man do to me?' answers fear with the Lord's help.
ὥστεso thatresult conjunction (+ infinitive)ὥστε: 'so that, with the result that'; here introducing an actual/intended result with the infinitive λέγειν.
θαρροῦνταςbeing confidentPres Act Ptc · Acc Pl Masc · θαρρέωadverbial ptc. (manner; agrees w/ ἡμᾶς)→ present (continuing disposition)θαρρέω: 'be confident, take courage'; the boldness that the divine promise warrants.
ἡμᾶςusAccusativeaccusative subject of infinitive λέγειν
λέγεινto sayPres Act Inf · λέγωinfinitive of result (with ὥστε)→ customary presentλέγω: 'say, speak'; the confessional speaking that confidence enables.
Κύριοςthe LordNominativesubject (citation; copula understood)κύριος: 'Lord' = YHWH in the LXX Psalm; the covenant God as personal protector.
ἐμοὶto meDativedat. of advantage (emphatic pronoun)
βοηθόςhelperNominativepredicate nominativeβοηθός: 'helper, succorer' (one who runs to a cry, βοή + θέω); God as the one who comes to aid.
καὶandcoordinating conjunction
οὐnotnegative
φοβηθήσομαιI will fearFut Pass(Dep) Indic 1 Sg · φοβέομαιmain verb (citation)→ predictive futureφοβέομαι: 'fear, be afraid'; the deponent future negated — fear is excluded by the Lord's presence.
τίwhatAccusativeinterrogative (object of ποιήσει)
ποιήσειwill doFut Act Indic 3 Sg · ποιέωmain verb (rhetorical question)→ predictive futureποιέω: 'do, make'; the rhetorical question expects the answer 'nothing of ultimate consequence.'
μοιto meDativedat. of disadvantage
ἄνθρωποςmanNominativesubject of ποιήσειἄνθρωπος: 'a human being, mortal'; set in contrast to the Lord — mere man cannot finally harm the one God helps.
7
Μνημονεύετε τῶν ἡγουμένων ὑμῶν, οἵτινες ἐλάλησαν ὑμῖν τὸν λόγον τοῦ θεοῦ, ὧν ἀναθεωροῦντες τὴν ἔκβασιν τῆς ἀναστροφῆς μιμεῖσθε τὴν πίστιν.
Remember your leaders, who spoke to you the word of God; considering the outcome of their way of life, imitate their faith.
Imperative (leaders, past)asyndetonTurns to the community's teachers — here the former leaders now passed on. The command pairs memory with imitation: observe the τέλος of their conduct (perhaps their faithful deaths) and copy their faith.
ΜνημονεύετεrememberPres Act Impv 2 Pl · μνημονεύωmain verb (imperative)→ customary presentμνημονεύω: 'remember, keep in mind, mention'; governs the genitive of the person remembered.
τῶνtheGenitivearticle (substantizes ptc.)
ἡγουμένωνleadersPres Mid Ptc · Gen Pl Masc · ἡγέομαιsubstantival ptc. (gen. object of μνημονεύετε)→ customary present (their standing role)ἡγέομαι: 'lead, guide, command'; οἱ ἡγούμενοι = 'the leaders, those in charge' (recurs vv. 17, 24).
ὑμῶνyourGenitivegenitive of relationship
οἵτινεςwhoNominativerelative pronoun (qualitative; subject)ὅστις: 'who, the very ones who'; the qualitative relative — 'such as spoke God's word.'
ἐλάλησανspokeAor Act Indic 3 Pl · λαλέωmain verb (rel. clause)→ constative aoristλαλέω: 'speak, utter'; their defining act — proclaiming the divine message.
ὑμῖνto youDativeindirect object
τὸνtheAccusativearticle
λόγονwordAccusativedirect object of ἐλάλησανλόγος: 'word, message'; the gospel/Scripture preached.
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of source/contentθεός: God; the word's origin and authority.
ὧνof whomGenitiverelative pronoun (gen.; possessor of ἀναστροφῆς)
ἀναθεωροῦντεςconsidering closelyPres Act Ptc · Nom Pl Masc · ἀναθεωρέωadverbial ptc. (means/temporal)→ present (ongoing observation)ἀναθεωρέω: 'look at again and again, observe carefully' (ἀνά + θεωρέω); attentive reflection on their lives.
τὴνtheAccusativearticle
ἔκβασινoutcomeAccusativedirect object of ἀναθεωροῦντεςἔκβασις: 'way out, outcome, end' (ἐκ + βαίνω); the result/termination of their conduct — likely their faithful deaths.
τῆςof theGenitivearticle
ἀναστροφῆςway of lifeGenitivegenitive of source (whose outcome)ἀναστροφή: 'conduct, manner of life' (lit. 'turning about'); one's whole way of living (cf. 1 Pet 1:15).
μιμεῖσθεimitatePres Mid Impv 2 Pl · μιμέομαιmain verb (imperative)→ customary presentμιμέομαι: 'imitate, follow as a pattern' (cf. 'mimic'); the faith of faithful leaders is to be reproduced.
τὴνtheAccusativearticle
πίστινfaithAccusativedirect object of μιμεῖσθεπίστις: 'faith, faithfulness'; the trust-and-fidelity exemplified by the leaders.
8
Ἰησοῦς Χριστὸς ἐχθὲς καὶ σήμερον ὁ αὐτός, καὶ εἰς τοὺς αἰῶνας.
Jesus Christ is the same yesterday and today and forever.
Christological groundasyndetonA creedal acclamation, verbless and lapidary, grounding v.7's call to imitate faith: leaders pass, but the object of faith is constant. The triadic 'yesterday — today — forever' spans all time, asserting Christ's immutability (cf. 1:11–12).
ἸησοῦςJesusNominativesubject (copula understood)Ἰησοῦς: the personal name; here with Χριστός as the full name-title of the unchanging Lord.
ΧριστὸςChristNominativeapposition (name-title)Χριστός: 'Anointed, Messiah'; with Ἰησοῦς forms the subject of the acclamation.
ἐχθὲςyesterdayadverb (time)ἐχθές: 'yesterday'; the past — perhaps his earthly ministry and that of the former leaders.
καὶandcoordinating conjunction
σήμερονtodayadverb (time)σήμερον: 'today'; the present — a key word in Hebrews' 'today' of faith (3:13; 4:7).
ὁtheNominativearticle (with αὐτός = 'the same')
αὐτόςsameNominativepredicate (identity: 'the same one')ὁ αὐτός: 'the same'; the article + αὐτός asserts identity over time — Christ's unchanging being.
καὶandcoordinating conjunction
εἰςuntopreposition + accusative (extent of time)
τοὺςtheAccusativearticle
αἰῶναςages/foreverAccusativeobject of εἰς (extent: 'forever')αἰών: 'age, eternity'; εἰς τοὺς αἰῶνας = 'unto the ages,' i.e. forever — the future arm of the triad.
9
Διδαχαῖς ποικίλαις καὶ ξέναις μὴ παραφέρεσθε· καλὸν γὰρ χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν, ἐν οἷς οὐκ ὠφελήθησαν οἱ περιπατοῦντες.
Do not be carried away by various and strange teachings; for it is good that the heart be strengthened by grace, not by foods, by which those who walked in them were not benefited.
Prohibition + ground (grace vs. foods)asyndetonA warning against doctrinal drift introduces the section on the new-covenant altar. The γάρ contrasts two stabilizers of the heart: grace, which establishes, versus cultic 'foods,' which never profited their practitioners — preparing for vv. 10–14.
Διδαχαῖςby teachingsDativedat. of means (with παραφέρεσθε; fronted)διδαχή: 'teaching, doctrine'; here the heterodox instruction threatening the readers.
ποικίλαιςvariousDativeattributive adjectiveποικίλος: 'of various kinds, manifold, diverse'; the teachings are many-colored and inconsistent.
καὶandcoordinating conjunction
ξέναιςstrangeDativeattributive adjectiveξένος: 'foreign, strange, alien'; doctrines alien to the apostolic gospel.
μὴnotnegative (prohibition)
παραφέρεσθεbe carried awayPres Pass Impv 2 Pl · παραφέρωmain verb (prohibition)→ customary present (ongoing)παραφέρω: 'carry past, lead astray, sweep away' (παρά + φέρω); to be diverted from the right course.
καλὸνgoodNominativepredicate adjective (impersonal: 'it is good')καλός: 'good, fine, noble'; introduces the better alternative.
γὰρforcausal conjunction
χάριτιby graceDativedat. of means (with βεβαιοῦσθαι)χάρις: 'grace'; God's favor as the true ground that steadies the heart, contrasted with ritual food.
βεβαιοῦσθαιto be strengthenedPres Pass Inf · βεβαιόωsubject infinitive (with καλόν)→ present (durative)βεβαιόω: 'make firm, confirm, establish'; the heart is steadied/secured (cf. βέβαιος, 'firm').
τὴνtheAccusativearticle
καρδίανheartAccusativeaccusative of respect / subject of inf.καρδία: 'heart'; the inner center of will and trust that grace establishes.
οὐnotnegative (contrast)
βρώμασινby foodsDativedat. of means (contrasted with χάριτι)βρῶμα: 'food'; ceremonial foods/dietary observances that cannot establish the heart.
ἐνinpreposition + dative (sphere)
οἷςwhichDativerelative pronoun (object of ἐν; refers to foods)
οὐκnotnegative
ὠφελήθησανwere benefitedAor Pass Indic 3 Pl · ὠφελέωmain verb (rel. clause)→ constative aoristὠφελέω: 'help, benefit, profit'; the dietary rites brought no real advantage to their practitioners.
οἱthoseNominativearticle (substantizes ptc.)
περιπατοῦντεςwho walkedPres Act Ptc · Nom Pl Masc · περιπατέωsubstantival participle (subject)→ customary present (habitual conduct)περιπατέω: 'walk about,' idiomatically 'conduct one's life'; those who ordered their lives by such food-rules.
10
ἔχομεν θυσιαστήριον ἐξ οὗ φαγεῖν οὐκ ἔχουσιν ἐξουσίαν οἱ τῇ σκηνῇ λατρεύοντες.
We have an altar from which those who serve the tabernacle have no right to eat.
Christian counter-claimasyndetonAgainst the 'foods' of v.9, the author asserts the believers' own 'altar' — Christ's sacrifice — from which the old-covenant ministrants, clinging to the tabernacle, are excluded. The contrast sets up the 'outside the camp' argument.
ἔχομενwe havePres Act Indic 1 Pl · ἔχωmain verb→ stative present (possession)ἔχω: 'have, possess'; the emphatic 'we have' claims a superior reality for believers.
θυσιαστήριονan altarAccusativedirect objectθυσιαστήριον: 'altar' (place of θυσία, sacrifice); here figuratively the cross/Christ's sacrifice, the source of true nourishment.
ἐξfrompreposition + genitive (source)
οὗwhichGenitiverelative pronoun (object of ἐξ)
φαγεῖνto eatAor Act Inf · ἐσθίωcomplementary infinitive (with ἐξουσίαν)→ constative aoristἐσθίω: 'eat'; the aorist infinitive completes 'have authority to eat.'
οὐκnotnegative
ἔχουσινthey havePres Act Indic 3 Pl · ἔχωmain verb (rel. clause)→ stative presentἔχω: 'have'; here 'have authority/right.'
ἐξουσίανright/authorityAccusativedirect object of ἔχουσινἐξουσία: 'authority, right, permission'; the legal entitlement the old ministrants lack.
οἱthoseNominativearticle (substantizes ptc.)
τῇtheDativearticle
σκηνῇtabernacleDativedat. object of λατρεύοντεςσκηνή: 'tent, tabernacle'; the OT sanctuary and its cult, here standing for the old order.
λατρεύοντεςwho servePres Act Ptc · Nom Pl Masc · λατρεύωsubstantival participle (subject)→ customary present (cultic service)λατρεύω: 'serve, worship' (cultic); the priests/worshipers attached to the tabernacle ritual.
11
ὧν γὰρ εἰσφέρεται ζῴων τὸ αἷμα περὶ ἁμαρτίας εἰς τὰ ἅγια διὰ τοῦ ἀρχιερέως, τούτων τὰ σώματα κατακαίεται ἔξω τῆς παρεμβολῆς.
For the bodies of those animals whose blood is brought into the holy places by the high priest as an offering for sin are burned outside the camp.
Levitical analogyγάρThe γάρ grounds v.10 from the Day of Atonement rite (Lev 16:27): the sin-offering carcasses, whose blood went into the holy place, were burned outside the camp — a typological pattern the author applies to Jesus in v.12.
ὧνof whichGenitiverelative pronoun (gen.; antecedent ζῴων)
γὰρforexplanatory/causal conjunction
εἰσφέρεταιis brought inPres Pass Indic 3 Sg · εἰσφέρωmain verb (rel. clause)→ customary/gnomic present (rite)εἰσφέρω: 'bring in, carry into' (εἰς + φέρω); the blood is conveyed into the sanctuary.
ζῴωνof animalsGenitivegenitive (antecedent of ὧν / τούτων)ζῷον: 'living creature, animal'; the sacrificial beasts (bull and goat of Lev 16).
τὸtheNominativearticle
αἷμαbloodNominativesubject of εἰσφέρεταιαἷμα: 'blood'; the atoning blood carried within, central to Hebrews' cultic theology.
περὶforpreposition + genitive (purpose: 'concerning')
ἁμαρτίαςsinGenitiveobject of περί (περὶ ἁμαρτίας = sin offering)ἁμαρτία: 'sin'; περὶ ἁμαρτίας is the LXX idiom for the sin-offering.
εἰςintopreposition + accusative (place)
τὰtheAccusativearticle
ἅγιαholy placesAccusativeobject of εἰς (the sanctuary)ἅγια: 'holy places, the sanctuary'; neut. pl. for the inner shrine where atonement blood was applied.
διὰthrough/bypreposition + genitive (agency)
τοῦtheGenitivearticle
ἀρχιερέωςhigh priestGenitivegenitive of agency (object of διά)ἀρχιερεύς: 'high priest'; the one who alone entered the Most Holy with the blood on Yom Kippur.
τούτωνof theseGenitivedemonstrative (resumes ὧν ζῴων)
τὰtheNominativearticle
σώματαbodiesNominativesubject of κατακαίεταισῶμα: 'body, carcass'; the animal bodies, disposed of outside.
κατακαίεταιare burned upPres Pass Indic 3 Sg · κατακαίωmain verb (neut. pl. subj. + sg. verb)→ customary/gnomic present (rite)κατακαίω: 'burn up, consume by fire' (κατά intensive); the prescribed incineration of the carcasses.
ἔξωoutsideadverb/improper preposition (+ gen.)ἔξω: 'outside'; the key spatial term — disposal beyond the sacred precinct.
τῆςtheGenitivearticle
παρεμβολῆςcampGenitivegenitive with ἔξωπαρεμβολή: 'camp, encampment'; Israel's wilderness camp, the locus of the holy community.
12
διὸ καὶ Ἰησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαόν, ἔξω τῆς πύλης ἔπαθεν.
Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside the gate.
Typological fulfillmentδιὸThe inference applies the Levitical pattern (v.11) to Christ: 'outside the camp' becomes 'outside the gate' (of Jerusalem). His suffering there, by his own blood, accomplishes the sanctification of the people the old rite only prefigured.
διὸthereforeinferential conjunctionδιό: 'therefore, for which reason'; draws the typological conclusion.
καὶalsoadverbial (correspondence: 'Jesus too')
ἸησοῦςJesusNominativesubject of ἔπαθενἸησοῦς: the human name foregrounded — the historical sufferer corresponding to the sin-offering victims.
ἵναthatpurpose conjunction (+ subjunctive)ἵνα: 'in order that'; introduces the purpose of the suffering.
ἁγιάσῃhe might sanctifyAor Act Subj 3 Sg · ἁγιάζωsubjunctive (purpose, with ἵνα)→ constative aorist (subj.)ἁγιάζω: 'make holy, consecrate, set apart'; the goal — the people's consecration to God.
διὰthroughpreposition + genitive (means)
τοῦtheGenitivearticle
ἰδίουhis ownGenitiveattributive adjective (emphatic)ἴδιος: 'one's own'; stresses that it is Christ's own blood, not an animal's — the decisive contrast.
αἵματοςbloodGenitivegenitive of means (object of διά)αἷμα: 'blood'; the means of sanctification, answering to the εἰσφέρεται αἷμα of v.11.
τὸνtheAccusativearticle
λαόνpeopleAccusativedirect object of ἁγιάσῃλαός: 'people'; the covenant people of God, here the sanctified community.
ἔξωoutsideadverb/improper preposition (+ gen.)ἔξω: 'outside'; echoing v.11 — the place of Christ's suffering.
τῆςtheGenitivearticle
πύληςgateGenitivegenitive with ἔξωπύλη: 'gate'; of the city — corresponding to the camp's boundary; Jesus suffered outside Jerusalem's wall.
ἔπαθενhe sufferedAor Act Indic 3 Sg · πάσχωmain verb→ constative aoristπάσχω: 'suffer, experience'; here of Christ's passion/death.
13
τοίνυν ἐξερχώμεθα πρὸς αὐτὸν ἔξω τῆς παρεμβολῆς τὸν ὀνειδισμὸν αὐτοῦ φέροντες·
Therefore let us go out to him outside the camp, bearing his reproach.
Hortatory inferenceτοίνυνThe exhortation drawn from vv.11–12: since Christ suffered 'outside,' believers must leave the security of the old order to join him there, willing to share his disgrace — a call to costly identification.
τοίνυνthereforeinferential particleτοίνυν: 'accordingly, then, therefore'; an emphatic drawing-out of consequence.
ἐξερχώμεθαlet us go outPres Mid Subj 1 Pl · ἐξέρχομαιhortatory subjunctive→ present (durative exhortation)ἐξέρχομαι: 'go out, come out' (ἐκ + ἔρχομαι); to depart from the camp/old order toward Christ.
πρὸςtopreposition + accusative (direction)
αὐτὸνhimAccusativeobject of πρός (Jesus)
ἔξωoutsideadverb/improper preposition (+ gen.)ἔξω: 'outside'; deliberately repeating vv.11–12 — the believers' place is with Christ beyond the camp.
τῆςtheGenitivearticle
παρεμβολῆςcampGenitivegenitive with ἔξωπαρεμβολή: 'camp'; here the settled religious establishment to be left behind.
τὸνtheAccusativearticle
ὀνειδισμὸνreproachAccusativedirect object of φέροντεςὀνειδισμός: 'reproach, disgrace, insult'; the shame of association with the crucified one (cf. 11:26).
αὐτοῦhisGenitivegenitive of relationship/possession
φέροντεςbearingPres Act Ptc · Nom Pl Masc · φέρωadverbial ptc. (manner/attendant circ.)→ present (ongoing endurance)φέρω: 'bear, carry'; to take up and endure the reproach as one carries a burden.
14
οὐ γὰρ ἔχομεν ὧδε μένουσαν πόλιν, ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν.
For here we have no lasting city, but we seek the one to come.
Eschatological groundγάρThe motive for leaving the camp: believers are pilgrims with no permanent earthly home, so abandoning earthly security costs nothing ultimate. The forward-looking ἐπιζητοῦμεν fixes hope on the coming city (cf. 11:10, 16; 12:22).
οὐnotnegative
γὰρforcausal conjunction
ἔχομενwe havePres Act Indic 1 Pl · ἔχωmain verb→ stative presentἔχω: 'have, possess'; negated — no abiding earthly city is ours.
ὧδεhereadverb (place)ὧδε: 'here'; in this present earthly order.
μένουσανlastingPres Act Ptc · Acc Sg Fem · μένωattributive participle (modifies πόλιν)→ present (continuing state)μένω: 'remain, abide, last'; an 'abiding' city — permanence we lack here.
πόλινcityAccusativedirect object of ἔχομενπόλις: 'city'; the settled homeland — for believers, not the present Jerusalem but the heavenly one.
ἀλλὰbutadversative conjunction
τὴνthe (one)Accusativearticle (substantizes ptc.)
μέλλουσανcoming/about to bePres Act Ptc · Acc Sg Fem · μέλλωsubstantival participle (object of ἐπιζητοῦμεν)→ present (imminent expectation)μέλλω: 'be about to, be destined'; ἡ μέλλουσα (πόλις) = 'the city to come,' the eschatological hope.
ἐπιζητοῦμενwe seekPres Act Indic 1 Pl · ἐπιζητέωmain verb→ customary present (ongoing pursuit)ἐπιζητέω: 'seek after, search for, long for' (ἐπί intensive); the pilgrim's earnest pursuit of the future city.
15
δι' αὐτοῦ οὖν ἀναφέρωμεν θυσίαν αἰνέσεως διὰ παντὸς τῷ θεῷ, τοῦτ' ἔστιν καρπὸν χειλέων ὁμολογούντων τῷ ὀνόματι αὐτοῦ.
Through him, then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that confess his name.
New-covenant cultus (praise)οὖνThe οὖν gathers the altar/sacrifice argument into positive worship: the believer's offering is no longer animal blood but the 'sacrifice of praise.' The epexegetical 'fruit of lips' (Hos 14:2 LXX) defines praise as confessing God's name.
δι'throughpreposition + genitive (mediation)
αὐτοῦhimGenitiveobject of διά (Christ as mediator)
οὖνthen/thereforeinferential conjunctionοὖν: 'therefore, then'; draws the worship-response from Christ's once-for-all work.
ἀναφέρωμενlet us offer upPres Act Subj 1 Pl · ἀναφέρωhortatory subjunctive→ present (continual offering)ἀναφέρω: 'bring up, offer up' (ἀνά + φέρω); the cultic verb for presenting a sacrifice — now praise.
θυσίανa sacrificeAccusativedirect object of ἀναφέρωμενθυσία: 'sacrifice, offering'; reapplied from blood to the verbal offering of praise.
αἰνέσεωςof praiseGenitiveepexegetical/qualitative genitiveαἴνεσις: 'praise'; θυσία αἰνέσεως is an LXX phrase for the thank-offering (cf. Lev 7; Ps 50).
διὰthroughpreposition + genitive (in idiom διὰ παντός)
παντὸςall (time)Genitiveδιὰ παντός = 'continually' (adverbial idiom)διὰ παντός: 'continually, at all times'; the praise-sacrifice is unceasing, unlike the periodic Levitical rites.
τῷto theDativearticle
θεῷGodDativeindirect object (recipient of praise)θεός: God, to whom the sacrifice of praise ascends.
τοῦτ'thisNominativedemonstrative (τοῦτ' ἔστιν = 'that is')
ἔστινisPres Act Indic 3 Sg · εἰμίcopula (in explanatory idiom)→ stative presentτοῦτ' ἔστιν: 'that is to say'; introduces an epexegetical definition of the sacrifice.
καρπὸνfruitAccusativeaccusative in apposition to θυσίανκαρπός: 'fruit, produce'; metaphor for what lips bring forth — echoing Hos 14:2 LXX ('fruit of lips').
χειλέωνof lipsGenitivegenitive of source/productionχεῖλος: 'lip'; the organ of confession — praise as the lips' yield.
ὁμολογούντωνconfessingPres Act Ptc · Gen Pl Neut · ὁμολογέωattributive participle (modifies χειλέων)→ present (ongoing confession)ὁμολογέω: 'confess, acknowledge, profess' (ὁμός + λέγω, 'say the same'); here with the dative, 'give praise to / confess his name.'
τῷtheDativearticle
ὀνόματιnameDativedat. object of ὁμολογούντωνὄνομα: 'name'; God's name as the content of confessing praise.
αὐτοῦhisGenitivegenitive of possession
16
τῆς δὲ εὐποιΐας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε· τοιαύταις γὰρ θυσίαις εὐαρεστεῖται ὁ θεός.
And do not neglect doing good and sharing, for with such sacrifices God is well pleased.
Second sacrifice (good works)δὲPraise (v.15) is paired with practical love: doing good and sharing are themselves sacrifices. The γάρ supplies the motive — God's pleasure rests on 'such sacrifices,' the new-covenant cultus of word and deed.
τῆςtheGenitivearticle
δὲand/butconnective conjunction (adds a second offering)δέ: 'and, but'; links the deed-sacrifice to the praise-sacrifice.
εὐποιΐαςof doing goodGenitivegenitive object of ἐπιλανθάνεσθεεὐποιΐα: 'doing of good, beneficence' (εὖ + ποιέω); active benevolence.
καὶandcoordinating conjunction
κοινωνίαςof sharingGenitivegenitive object (coordinate)κοινωνία: 'fellowship, sharing, contribution'; here the sharing of goods with the needy (cf. Rom 15:26).
μὴnotnegative (prohibition)
ἐπιλανθάνεσθεdo neglect/forgetPres Mid Impv 2 Pl · ἐπιλανθάνομαιmain verb (prohibition)→ customary present (ongoing)ἐπιλανθάνομαι: 'forget, neglect'; echoing v.2 — a second 'do not neglect' in the love-cluster.
τοιαύταιςwith suchDativeattributive demonstrative (dat. of means)τοιοῦτος: 'such, of this kind'; pointing back to praise and good works as the sacrifices in view.
γὰρforcausal conjunction
θυσίαιςsacrificesDativedat. of means (with εὐαρεστεῖται)θυσία: 'sacrifice'; the metaphor extends to deeds of love as pleasing offerings.
εὐαρεστεῖταιis well pleasedPres Pass Indic 3 Sg · εὐαρεστέωmain verb (γάρ clause)→ gnomic presentεὐαρεστέω: 'be pleased, take pleasure' (εὖ + ἀρεστός); God's delight is in such living sacrifices (cf. 11:5–6).
ὁtheNominativearticle
θεόςGodNominativesubject of εὐαρεστεῖταιθεός: God, whose pleasure crowns the new-covenant worship.
17
Πείθεσθε τοῖς ἡγουμένοις ὑμῶν καὶ ὑπείκετε, αὐτοὶ γὰρ ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν ὡς λόγον ἀποδώσοντες, ἵνα μετὰ χαρᾶς τοῦτο ποιῶσιν καὶ μὴ στενάζοντες, ἀλυσιτελὲς γὰρ ὑμῖν τοῦτο.
Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account, that they may do this with joy and not with groaning, for that would be unprofitable for you.
Imperative (leaders, present)asyndetonComplementing v.7's memory of past leaders, this addresses the present ones: obedience and submission. The double γάρ grounds the command in the leaders' accountable vigilance and in the readers' own interest — joyful, not grieving, oversight.
ΠείθεσθεobeyPres Mid Impv 2 Pl · πείθωmain verb (imperative)→ customary presentπείθω (mid./pass.): 'be persuaded by, obey, trust'; willing compliance arising from confidence, not coercion.
τοῖςtheDativearticle (substantizes ptc.)
ἡγουμένοιςleadersPres Mid Ptc · Dat Pl Masc · ἡγέομαιsubstantival ptc. (dat. object of Πείθεσθε)→ customary present (standing role)ἡγέομαι: 'lead, guide'; οἱ ἡγούμενοι, the present overseers (cf. vv. 7, 24).
ὑμῶνyourGenitivegenitive of relationship
καὶandcoordinating conjunction
ὑπείκετεsubmitPres Act Impv 2 Pl · ὑπείκωmain verb (imperative)→ customary presentὑπείκω: 'yield, give way, submit' (ὑπό + εἴκω); defer to their guidance — a NT hapax legomenon.
αὐτοὶtheyNominativeintensive pronoun (subject, emphatic)
γὰρforcausal conjunction
ἀγρυπνοῦσινthey keep watchPres Act Indic 3 Pl · ἀγρυπνέωmain verb (γάρ clause)→ customary present (vigilance)ἀγρυπνέω: 'be sleepless, keep watch' (lit. 'chase sleep'); the leaders' wakeful pastoral care.
ὑπὲρover/forpreposition + genitive (concern/advantage)
τῶνtheGenitivearticle
ψυχῶνsoulsGenitiveobject of ὑπέρψυχή: 'soul, life'; the spiritual welfare entrusted to the leaders' watch.
ὑμῶνyourGenitivegenitive of relationship
ὡςascomparative particle (causal nuance)
λόγονan accountAccusativedirect object of ἀποδώσοντεςλόγος: here 'account, reckoning'; λόγον ἀποδίδωμι = 'render an account' before God.
ἀποδώσοντεςgoing to giveFut Act Ptc · Nom Pl Masc · ἀποδίδωμιadverbial ptc. (causal; future of intent)→ predictive future (impending reckoning)ἀποδίδωμι: 'give back, render, pay'; the future participle marks the accountability still to come — they will answer for their charge.
ἵναthatpurpose conjunction (+ subjunctive)
μετὰwithpreposition + genitive (manner/accompaniment)
χαρᾶςjoyGenitiveobject of μετά (manner)χαρά: 'joy'; the desired mood of the leaders' oversight.
τοῦτοthisAccusativedirect object of ποιῶσιν (their watching)
ποιῶσινthey may doPres Act Subj 3 Pl · ποιέωsubjunctive (purpose, with ἵνα)→ present (durative)ποιέω: 'do, make'; here 'carry out (their watch).'
καὶandcoordinating conjunction
μὴnotnegative
στενάζοντεςgroaningPres Act Ptc · Nom Pl Masc · στενάζωadverbial ptc. (manner; negated)→ present (would-be ongoing grief)στενάζω: 'groan, sigh'; the grieved oversight to be avoided.
ἀλυσιτελὲςunprofitableNominativepredicate adjective (copula understood)ἀλυσιτελής: 'unprofitable, disadvantageous' (alpha-privative + λυσιτελής, 'paying expenses'); a litotes — grieved leaders harm the flock. A NT hapax.
γὰρforcausal conjunction
ὑμῖνfor youDativedat. of disadvantage
τοῦτοthisNominativesubject (copula understood; refers to grieving)
18
Προσεύχεσθε περὶ ἡμῶν, πειθόμεθα γὰρ ὅτι καλὴν συνείδησιν ἔχομεν, ἐν πᾶσιν καλῶς θέλοντες ἀναστρέφεσθαι.
Pray for us, for we are convinced that we have a clear conscience, desiring to conduct ourselves honorably in all things.
Request for prayerasyndetonThe author moves to personal requests. The γάρ gives the warrant for the appeal: a good conscience and the sincere desire to live honorably make the request fitting — he asks the prayers of those he has served faithfully.
ΠροσεύχεσθεprayPres Mid Impv 2 Pl · προσεύχομαιmain verb (imperative)→ customary presentπροσεύχομαι: 'pray'; the standard verb for prayer addressed to God.
περὶforpreposition + genitive (concerning)
ἡμῶνusGenitiveobject of περί
πειθόμεθαwe are convincedPres Mid/Pass Indic 1 Pl · πείθωmain verb (γάρ clause)→ stative present (settled persuasion)πείθω (mid./pass.): 'be persuaded, be confident'; the author's settled assurance.
γὰρforcausal conjunction
ὅτιthatconjunction (content of persuasion)
καλὴνgoodAccusativeattributive adjectiveκαλός: 'good, clear'; a conscience that is morally sound.
συνείδησινconscienceAccusativedirect object of ἔχομενσυνείδησις: 'conscience, moral awareness' (lit. 'co-knowledge'); a major Hebrews theme (9:9, 14; 10:22).
ἔχομενwe havePres Act Indic 1 Pl · ἔχωmain verb (ὅτι clause)→ stative presentἔχω: 'have, hold'; possessing a clear conscience now.
ἐνinpreposition + dative (respect)
πᾶσινall thingsDativeobject of ἐν ('in all respects')πᾶς: 'all'; ἐν πᾶσιν = 'in everything, in all respects.'
καλῶςhonorablyadverb (manner)καλῶς: 'well, honorably, rightly'; the adverb of καλός — to live commendably.
θέλοντεςdesiringPres Act Ptc · Nom Pl Masc · θέλωadverbial/causal participle→ present (ongoing intention)θέλω: 'will, wish, desire'; the sincere intention undergirding the good conscience.
ἀναστρέφεσθαιto conduct ourselvesPres Pass Inf · ἀναστρέφωcomplementary infinitive (with θέλοντες)→ present (habitual conduct)ἀναστρέφω (pass.): 'conduct oneself, behave, live'; cognate with ἀναστροφή (v.7) — the manner of life desired.
19
περισσοτέρως δὲ παρακαλῶ τοῦτο ποιῆσαι, ἵνα τάχιον ἀποκατασταθῶ ὑμῖν.
And I urge you the more earnestly to do this, so that I may be restored to you the sooner.
Intensified requestδὲAn intensification of v.18's appeal, now in the singular ('I urge'): pray especially that he be returned to them quickly. The personal note presupposes a separation (imprisonment or travel) the author hopes soon to end.
περισσοτέρωςthe more earnestlyadverb (comparative, degree)περισσοτέρως: 'more abundantly, especially' (comp. of περισσῶς); heightens the urgency of the appeal.
δὲand/butconnective conjunction
παρακαλῶI urgePres Act Indic 1 Sg · παρακαλέωmain verb→ customary presentπαρακαλέω: 'urge, exhort, entreat' (παρά + καλέω, 'call alongside'); a strong personal appeal.
τοῦτοthisAccusativedirect object of ποιῆσαι (refers to praying)
ποιῆσαιto doAor Act Inf · ποιέωcomplementary infinitive (with παρακαλῶ)→ constative aoristποιέω: 'do, make'; the act urged — namely, to pray (v.18).
ἵναthatpurpose conjunction (+ subjunctive)
τάχιονthe sooneradverb (comparative of time)τάχιον: 'more quickly, sooner' (comp. of ταχέως); the hoped-for speedy reunion.
ἀποκατασταθῶI may be restoredAor Pass Subj 1 Sg · ἀποκαθίστημιsubjunctive (purpose, with ἵνα)→ constative aorist (subj.)ἀποκαθίστημι: 'restore, give back, return' (ἀπό + κατά + ἵστημι); to be brought back to them.
ὑμῖνto youDativedat. of advantage/recipient
20
Ὁ δὲ θεὸς τῆς εἰρήνης, ὁ ἀναγαγὼν ἐκ νεκρῶν τὸν ποιμένα τῶν προβάτων τὸν μέγαν ἐν αἵματι διαθήκης αἰωνίου, τὸν κύριον ἡμῶν Ἰησοῦν,
Now may the God of peace, who brought up from the dead the great Shepherd of the sheep, by the blood of the eternal covenant — our Lord Jesus —
Benediction (invocation)δὲThe grand closing prayer-wish opens by naming and describing its addressee: the God of peace, characterized as the resurrector of Christ. The participial clause heaps up the letter's theology — resurrection, shepherd-Christology, eternal covenant, blood — before the petition lands in v.21.
ὉtheNominativearticle
δὲnowtransitional conjunctionδέ: 'now, and'; marks the transition to the closing benediction.
θεὸςGodNominativesubject of καταρτίσαι (v.21)θεός: God; the grammatical subject whose action the prayer invokes.
τῆςofGenitivearticle
εἰρήνηςpeaceGenitiveattributive/descriptive genitiveεἰρήνη: 'peace'; 'the God of peace' is a Pauline benedictory title (Rom 15:33; Phil 4:9) — the God who reconciles.
ὁthe (one)Nominativearticle (substantizes ptc.)
ἀναγαγὼνwho brought upAor Act Ptc · Nom Sg Masc · ἀνάγωsubstantival participle (describes God)→ constative aoristἀνάγω: 'lead up, bring up' (ἀνά + ἄγω); of raising Christ from the dead — the only explicit resurrection statement in Hebrews.
ἐκfrompreposition + genitive (separation/source)
νεκρῶνthe deadGenitiveobject of ἐκ ('from among the dead')νεκρός: 'dead'; ἐκ νεκρῶν, the realm of the dead from which Christ was raised.
τὸνtheAccusativearticle
ποιμέναshepherdAccusativedirect object of ἀναγαγώνποιμήν: 'shepherd'; Christ as the pastoral leader of his flock (cf. Isa 63:11; John 10; 1 Pet 2:25).
τῶνof theGenitivearticle
προβάτωνsheepGenitiveobjective genitive (whom he shepherds)πρόβατον: 'sheep'; the covenant people as the flock under the Shepherd's care.
τὸνtheAccusativearticle (with μέγαν)
μέγανgreatAccusativeattributive adjective (modifies ποιμένα)μέγας: 'great'; 'the great Shepherd' — superlative to any earthly under-shepherd (cf. 'great high priest,' 4:14).
ἐνbypreposition + dative (means/instrument)
αἵματιbloodDativedat. of means (with ἀναγαγών)αἷμα: 'blood'; the covenant blood as the basis/means of the resurrection-vindication.
διαθήκηςof a covenantGenitivegenitive (covenant ratified by the blood)διαθήκη: 'covenant, testament'; the new and better covenant central to Hebrews (chs. 8–10).
αἰωνίουeternalGenitiveattributive adjective (modifies διαθήκης)αἰώνιος: 'eternal, everlasting'; the covenant's permanence — unlike the obsolescent first one (8:13).
τὸνtheAccusativearticle
κύριονLordAccusativeapposition to ποιμένακύριος: 'Lord'; the title resolving the description into a confession of who the Shepherd is.
ἡμῶνourGenitivegenitive of relationship
ἸησοῦνJesusAccusativeapposition (the name)Ἰησοῦν: the personal name closing the appositional chain — the Shepherd is Jesus.
21
καταρτίσαι ὑμᾶς ἐν παντὶ ἀγαθῷ εἰς τὸ ποιῆσαι τὸ θέλημα αὐτοῦ, ποιῶν ἐν ἡμῖν τὸ εὐάρεστον ἐνώπιον αὐτοῦ διὰ Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.
equip you with every good thing to do his will, working in us that which is pleasing in his sight, through Jesus Christ, to whom be the glory forever and ever. Amen.
Benediction (petition + doxology)asyndetonThe petition completes the prayer begun in v.20: God equip and work in them what pleases him, through Christ. It closes with a doxology — glory to Christ (or God) forever — sealed by Amen, the formal end of the letter's body.
καταρτίσαιmay he equipAor Act Opt 3 Sg · καταρτίζωmain verb (optative of wish)→ constative aorist (volitive optative)καταρτίζω: 'put in order, equip, make complete, mend' (used of mending nets); the optative expresses the prayer-wish.
ὑμᾶςyouAccusativedirect object of καταρτίσαι
ἐνwith/inpreposition + dative (means/respect)
παντὶeveryDativeattributive adjectiveπᾶς: 'every, all'; the comprehensiveness of the equipping.
ἀγαθῷgood thingDativesubstantival adjective (object of ἐν)ἀγαθός: 'good'; 'every good thing' — all that is needed for obedience.
εἰςfor/topreposition + accusative (purpose, + articular inf.)
τὸtheAccusativearticle (with infinitive)
ποιῆσαιto doAor Act Inf · ποιέωarticular infinitive (purpose, with εἰς τό)→ constative aoristποιέω: 'do, perform'; the purpose of the equipping — doing God's will.
τὸtheAccusativearticle
θέλημαwillAccusativedirect object of ποιῆσαιθέλημα: 'will'; God's will as the goal of the equipped life (cf. 10:7, 36).
αὐτοῦhisGenitivegenitive of possession
ποιῶνworkingPres Act Ptc · Nom Sg Masc · ποιέωadverbial participle (means; subject = God)→ present (concurrent action)ποιέω: 'do, make, work'; God himself produces in believers what he requires of them — grace enabling obedience.
ἐνinpreposition + dative (sphere)
ἡμῖνusDativeobject of ἐν (sphere of God's work)
τὸthat which isAccusativearticle (substantizes adj.)
εὐάρεστονpleasingAccusativesubstantival adjective (object of ποιῶν)εὐάρεστος: 'well-pleasing, acceptable' (εὖ + ἀρεστός); what is pleasing to God (cf. v.16).
ἐνώπιονin the sight ofimproper preposition (+ genitive)ἐνώπιον: 'before, in the presence of'; the divine vantage that judges what is pleasing.
αὐτοῦhimGenitiveobject of ἐνώπιον
διὰthroughpreposition + genitive (mediation)
ἸησοῦJesusGenitiveobject of διά (mediator)
ΧριστοῦChristGenitiveapposition
ᾧto whomDativerelative pronoun (dat. of possession in doxology)
ἡtheNominativearticle
δόξαgloryNominativesubject of doxology (copula understood)δόξα: 'glory, honor'; the doxological ascription (cf. Rom 11:36).
εἰςuntopreposition + accusative (extent of time)
τοὺςtheAccusativearticle
αἰῶναςagesAccusativeobject of εἰςαἰών: 'age'; εἰς τοὺς αἰῶνας τῶν αἰώνων = 'forever and ever,' the strongest eternity idiom.
τῶνof theGenitivearticle
αἰώνωνagesGenitivegenitive (intensifying: 'of the ages')
ἀμήνamenliturgical affirmationἀμήν: Hebrew 'truly, so be it'; the worshipful seal of the doxology.
22
Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, ἀνέχεσθε τοῦ λόγου τῆς παρακλήσεως, καὶ γὰρ διὰ βραχέων ἐπέστειλα ὑμῖν.
Now I urge you, brothers, bear with the word of exhortation, for I have written to you only briefly.
Closing appealδὲAfter the doxology, a postscript-style personal appeal. The author calls the whole letter a 'word of exhortation' (λόγος παρακλήσεως — the term for a synagogue homily, Acts 13:15) and asks patience, since it is comparatively short.
ΠαρακαλῶI urgePres Act Indic 1 Sg · παρακαλέωmain verb→ customary presentπαρακαλέω: 'urge, exhort, appeal'; the cognate of παράκλησις — fitting for the 'word of exhortation.'
δὲnowtransitional conjunction
ὑμᾶςyouAccusativedirect object of Παρακαλῶ
ἀδελφοίbrothersVocativevocative (direct address)ἀδελφός: 'brother'; the warm familial address to the congregation.
ἀνέχεσθεbear withPres Mid Impv 2 Pl · ἀνέχομαιmain verb (imperative)→ customary presentἀνέχομαι: 'bear with, endure, put up with'; governs the genitive — tolerate patiently.
τοῦtheGenitivearticle
λόγουwordGenitivegenitive object of ἀνέχεσθελόγος: 'word, message'; here the letter/sermon itself.
τῆςofGenitivearticle
παρακλήσεωςexhortationGenitiveepexegetical/qualitative genitiveπαράκλησις: 'exhortation, encouragement, consolation'; ὁ λόγος τῆς παρακλήσεως = the technical term for a homily (Acts 13:15).
καὶindeedadverbial (καὶ γάρ = 'for indeed')
γὰρforcausal conjunction (καὶ γάρ)
διὰinpreposition + genitive (διὰ βραχέων = 'briefly')
βραχέωνfew (words)Genitiveobject of διά (διὰ βραχέων = 'briefly')βραχύς: 'short, brief, little'; διὰ βραχέων = 'in few words, briefly' — a modest description of the long letter.
ἐπέστειλαI have writtenAor Act Indic 1 Sg · ἐπιστέλλωmain verb (epistolary aorist)→ epistolary aoristἐπιστέλλω: 'send a message, write a letter' (whence ἐπιστολή, 'epistle'); the epistolary aorist views the writing from the reader's standpoint.
ὑμῖνto youDativeindirect object of ἐπέστειλα
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Γινώσκετε τὸν ἀδελφὸν ἡμῶν Τιμόθεον ἀπολελυμένον, μεθ' οὗ ἐὰν τάχιον ἔρχηται ὄψομαι ὑμᾶς.
Know that our brother Timothy has been released, with whom, if he comes soon, I will see you.
Personal newsasyndetonA travel-and-news note typical of letter closings: Timothy's release is reported, and a plan to visit together is floated. The mention of Timothy is the chief internal link to the Pauline circle, though it does not establish authorship.
ΓινώσκετεknowPres Act Impv 2 Pl · γινώσκωmain verb (imperative; or indicative)→ customary presentγινώσκω: 'know, come to know'; here imperatival, 'be informed that…' (the form is ambiguous with the indicative).
τὸνtheAccusativearticle
ἀδελφὸνbrotherAccusativedirect object of Γινώσκετεἀδελφός: 'brother'; an affectionate designation of fellow workers.
ἡμῶνourGenitivegenitive of relationship
ΤιμόθεονTimothyAccusativeapposition to ἀδελφόνΤιμόθεος: Timothy, the well-known companion of Paul (Phil 1:1; 1–2 Tim) — the named link to that circle.
ἀπολελυμένονreleasedPerf Pass Ptc · Acc Sg Masc · ἀπολύωpredicate/object-complement participle→ intensive perfect (resulting state of freedom)ἀπολύω: 'release, set free, send away' (ἀπό + λύω); likely 'freed from imprisonment,' the perfect marking his now-free state.
μεθ'withpreposition + genitive (accompaniment)
οὗwhomGenitiverelative pronoun (object of μετά)
ἐὰνifconditional conjunction (+ subjunctive)ἐάν: 'if'; introduces a future/contingent condition.
τάχιονsoonadverb (comparative of time)τάχιον: 'sooner, quite soon' (comp. of ταχέως); the hoped-for promptness of Timothy's coming.
ἔρχηταιhe comesPres Mid Subj 3 Sg · ἔρχομαιsubjunctive (protasis of condition)→ present (contingent)ἔρχομαι: 'come, go'; the condition on which the joint visit depends.
ὄψομαιI will seeFut Mid Indic 1 Sg · ὁράωmain verb (apodosis)→ predictive futureὁράω: 'see' (fut. ὄψομαι); the anticipated reunion with the readers.
ὑμᾶςyouAccusativedirect object of ὄψομαι
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Ἀσπάσασθε πάντας τοὺς ἡγουμένους ὑμῶν καὶ πάντας τοὺς ἁγίους. ἀσπάζονται ὑμᾶς οἱ ἀπὸ τῆς Ἰταλίας.
Greet all your leaders and all the saints. Those from Italy greet you.
GreetingsasyndetonThe conventional epistolary greetings: a command to greet all leaders and saints, then conveyed greetings from 'those of Italy' — an ambiguous phrase (greetings sent to Italy, or from Italians abroad) bearing on the letter's destination.
ἈσπάσασθεgreetAor Mid Impv 2 Pl · ἀσπάζομαιmain verb (imperative)→ constative aorist (epistolary greeting)ἀσπάζομαι: 'greet, salute, welcome'; the standard verb of epistolary greetings.
πάνταςallAccusativeattributive adjectiveπᾶς: 'all'; the inclusiveness of the greeting.
τοὺςtheAccusativearticle (substantizes ptc.)
ἡγουμένουςleadersPres Mid Ptc · Acc Pl Masc · ἡγέομαιsubstantival participle (object of Ἀσπάσασθε)→ customary present (standing role)ἡγέομαι: 'lead'; οἱ ἡγούμενοι once more (cf. vv. 7, 17) — the community's overseers.
ὑμῶνyourGenitivegenitive of relationship
καὶandcoordinating conjunction
πάνταςallAccusativeattributive adjective
τοὺςtheAccusativearticle
ἁγίουςsaintsAccusativesubstantival adjective (object of Ἀσπάσασθε)ἅγιος: 'holy one, saint'; the set-apart members of the church.
ἀσπάζονταιgreetPres Mid Indic 3 Pl · ἀσπάζομαιmain verb (conveyed greeting)→ customary/epistolary presentἀσπάζομαι: 'greet'; now in the indicative — greetings sent from others.
ὑμᾶςyouAccusativedirect object of ἀσπάζονται
οἱthoseNominativearticle (substantizes the prep. phrase)
ἀπὸfrompreposition + genitive (origin)
τῆςtheGenitivearticle
ἸταλίαςItalyGenitiveobject of ἀπό (place of origin)Ἰταλία: Italy; οἱ ἀπὸ τῆς Ἰταλίας — either Italians abroad sending greetings home, or believers in Italy; a clue (much debated) to provenance or destination.
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Ἡ χάρις μετὰ πάντων ὑμῶν.
Grace be with you all.
Closing benedictionasyndetonThe terse grace-benediction that closes the letter, echoing the standard Pauline epistolary signature (cf. Col 4:18; 1 Tim 6:21). Its brevity and form complete the letter as a piece of early Christian correspondence.
ἩtheNominativearticle
χάριςgraceNominativesubject (copula/optative understood)χάρις: 'grace'; God's favor invoked upon the readers — the characteristic Christian benediction.
μετὰwithpreposition + genitive (accompaniment)
πάντωνallGenitiveattributive adjectiveπᾶς: 'all'; the grace is for the whole community without exception.
ὑμῶνof youGenitiveobject of μετά