1
Φοβηθῶμεν οὖν μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ δοκῇ τις ἐξ ὑμῶν ὑστερηκέναι·
Let us fear, therefore, lest while a promise of entering his rest remains, any of you should be judged to have come short of it.
Hortatory inferenceοὖνThe pastoral conclusion drawn from the wilderness generation's fall (3:7–19): because the promise still stands open, the readers are summoned to a reverent fear of forfeiting it.
Φοβηθῶμενlet us fearAor Pass Subj 1 Pl · φοβέομαιhortatory subjunctive→ ingressive aorist (let us come to fear)φοβέομαι: 'fear, be afraid'; passive-deponent. Not craven dread but reverent wariness lest the promise be forfeited — the author's first 'let us' of the chapter.
οὖνthereforeinferential conjunctionοὖν: 'therefore'; drawing the application from the example of those who fell in the wilderness (3:16–19).
μήποτεlest everconjunction of apprehension (with subj.)μήποτε: 'lest perhaps, lest ever' (μή + ποτέ); introduces the feared possibility after a verb of fearing.
καταλειπομένηςwhile … remains/is leftPres Pass Ptc · Gen Sg Fem · καταλείπωgenitive absolute (concessive/temporal)→ present (ongoing, contemporaneous)καταλείπω: 'leave behind, leave remaining' (κατά + λείπω); the passive here = 'is left standing' — the promise has not lapsed, it is still on offer.
ἐπαγγελίαςa promiseGenitivesubject of the genitive absoluteἐπαγγελία: 'promise, announcement'; a key Hebrews term — the pledge of God that defines the believer's inheritance (cf. 6:12; 11:9).
εἰσελθεῖνto enterAor Act Inf · εἰσέρχομαιepexegetical infinitive (defining ἐπαγγελίας)→ constative aoristεἰσέρχομαι: 'go into, enter' (εἰς + ἔρχομαι); the leitmotif verb of 3:11–4:11 — entering the rest.
εἰςintopreposition + accusative (goal/entry)
τὴνtheAccusativearticle
κατάπαυσινrestAccusativeobject of εἰς (the destination)κατάπαυσις: 'rest, resting-place' (from καταπαύω, 'cause to cease'); the LXX word in Ps 95:11 (94:11 LXX) for the rest the wilderness generation forfeited — here charged with eschatological depth.
αὐτοῦhisGenitivegenitive of possession (God's rest)
δοκῇshould be judged/seemPres Act Subj 3 Sg · δοκέωsubjunctive after μήποτε (the thing feared)→ present (ongoing state of being so reckoned)δοκέω: 'seem, think, be reputed'; here likely 'be found/judged to have' (a softened idiom) rather than mere appearance — to be reckoned as one who came short.
τιςanyoneNominativesubject of δοκῇ (indefinite)τις: 'someone, anyone'; the indefinite singularizes the warning — each individual is in view, none presumed safe.
ἐξofpreposition + genitive (partitive)
ὑμῶνyouGenitivepartitive genitive (object of ἐξ)
ὑστερηκέναιto have come shortPerf Act Inf · ὑστερέωinfinitive in indirect discourse (complement of δοκῇ)→ consummative perfect (a settled failure)ὑστερέω: 'fall short, lack, be left behind' (cf. ὕστερος, 'later/last'); the perfect stresses a fixed deficiency — to be left standing outside the rest with the matter closed.
2
καὶ γάρ ἐσμεν εὐηγγελισμένοι καθάπερ κἀκεῖνοι, ἀλλ' οὐκ ὠφέλησεν ὁ λόγος τῆς ἀκοῆς ἐκείνους, μὴ συγκεκερασμένους τῇ πίστει τοῖς ἀκούσασιν.
For indeed we have had the good news preached to us, just as they did; but the word they heard did not profit them, since they were not united by faith with those who heard.
Ground (parallel of privilege)καὶ γάρGrounds the fear of v.1: the readers stand exactly where the wilderness hearers stood — addressed by good news. The decisive variable was not the message but faith; bare hearing without faith profited nothing.
καὶindeed/alsoadverbial (part of καὶ γάρ)καὶ γάρ: 'for indeed, for in fact'; an emphatic causal idiom reinforcing the warning.
γάρforexplanatory conjunction
ἐσμενwe arePres Act Indic 1 Pl · εἰμίauxiliary (periphrastic with εὐηγγελισμένοι)→ stative present
εὐηγγελισμένοιhaving had good news preachedPerf Pass Ptc · Nom Pl Masc · εὐαγγελίζωperfect periphrastic (with ἐσμεν)→ intensive perfect (an abiding evangelized state)εὐαγγελίζω: 'announce good news'; passive, 'to be evangelized.' The perfect periphrasis: we stand as those to whom the good news has been and remains proclaimed — like Israel at Kadesh.
καθάπερjust ascomparative conjunctionκαθάπερ: 'exactly as, just as' (κατά + ἅ + περ); an emphatic 'precisely as.'
κἀκεῖνοιthey alsoNominativesubject (crasis καὶ + ἐκεῖνοι)κἀκεῖνοι: crasis of καὶ ἐκεῖνοι, 'those also' — the exodus generation, the foil of the whole passage.
ἀλλ'butadversative conjunctionἀλλά: 'but'; the strong contrast — same privilege, opposite outcome.
οὐκnotnegative (with ὠφέλησεν)
ὠφέλησενprofitedAor Act Indic 3 Sg · ὠφελέωmain verb→ constative aorist (summing the wilderness outcome)ὠφελέω: 'help, benefit, profit'; the heard word brought them no advantage — its efficacy hinged on reception.
ὁtheNominativearticle
λόγοςwordNominativesubject of ὠφέλησενλόγος: 'word, message'; here the message preached — ὁ λόγος τῆς ἀκοῆς, 'the word of hearing,' i.e. the word that was heard (cf. 1 Thess 2:13).
τῆςof theGenitivearticle
ἀκοῆςhearingGenitivegenitive of source/reference ('the word that was heard')ἀκοή: 'hearing, report, the thing heard'; the word reached their ears — but mere ἀκοή without faith is barren (cf. Rom 10:17).
ἐκείνουςthemAccusativedirect object of ὠφέλησεν
μὴnotnegative (with the participle)μή: 'not'; with the participle expressing the cause — 'because they were not united.'
συγκεκερασμένουςunited/mingledPerf Pass Ptc · Acc Pl Masc · συγκεράννυμιcausal participle (agreeing with ἐκείνους)→ consummative perfect (a fusion never accomplished)συγκεράννυμι: 'mix together, blend, unite' (σύν + κεράννυμι, 'mingle/dilute'); the word was never compounded with faith in them. (A well-attested variant reads the nom. sg. συγκεκερασμένος, making 'the word' unblended with the hearers.)
τῇby theDativearticle
πίστειfaithDativedative of means (the unrealized fusing agent)πίστις: 'faith, trust'; the missing element — faith is what blends the word into the hearer so it profits.
τοῖςwith thoseDativesubstantival article (dat. of association)
ἀκούσασινwho heardAor Act Ptc · Dat Pl Masc · ἀκούωsubstantival participle (dat. of association)→ constative aoristἀκούω: 'hear'; 'those who heard (with faith)' — perhaps the believing minority (Joshua and Caleb) with whom the disobedient were not joined.
3
εἰσερχόμεθα γὰρ εἰς τὴν κατάπαυσιν οἱ πιστεύσαντες, καθὼς εἴρηκεν· Ὡς ὤμοσα ἐν τῇ ὀργῇ μου· Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου, καίτοι τῶν ἔργων ἀπὸ καταβολῆς κόσμου γενηθέντων.
For we who have believed do enter that rest, just as he has said, "As I swore in my wrath, 'They shall not enter my rest'" — although his works were finished from the foundation of the world.
Ground (the rest is entered by faith)γάρGrounds v.2's lesson positively: faith is precisely the door to the rest. The oath of Ps 95 barred the unbelieving; yet 'although the works were finished' signals the rest has existed from creation, awaiting believing entrants.
εἰσερχόμεθαwe enterPres Mid Indic 1 Pl · εἰσέρχομαιmain verb (fronted, emphatic)→ futuristic/progressive present (we are entering)εἰσέρχομαι: 'enter'; the present is programmatic — believers are even now in the process of entering the rest that consummates at the end.
γὰρforexplanatory conjunction
εἰςintopreposition + accusative (goal)
τὴνtheAccusativearticle
κατάπαυσινrestAccusativeobject of εἰςκατάπαυσις: 'rest'; the same promised rest of v.1, now affirmed as the believer's portion.
οἱthe (ones)Nominativesubstantival article (subject)
πιστεύσαντεςwho have believedAor Act Ptc · Nom Pl Masc · πιστεύωsubstantival participle (subject of εἰσερχόμεθα)→ constative aorist (the decisive act of faith)πιστεύω: 'believe, trust'; the aorist marks the definite commitment of faith that distinguishes the enterers from the wilderness fallen.
καθὼςjust ascomparative conjunction (introduces citation)καθώς: 'just as, according as'; introduces the Scripture proof (Ps 95:11).
εἴρηκενhe has saidPerf Act Indic 3 Sg · λέγω (εἴρω)verb introducing citation→ intensive perfect (the abiding force of Scripture)εἴρηκεν: perfect of λέγω; God 'has spoken' and the word still stands — the perfect typifies Hebrews' view of Scripture as God's living, present address.
Ὡςascomparative particle (within the citation)ὡς: 'as'; opening the cited oath of Ps 95:11.
ὤμοσαI sworeAor Act Indic 1 Sg · ὄμνυμιmain verb of the citation→ constative aoristὄμνυμι: 'swear (an oath)'; God's self-binding oath of exclusion against the rebels at Meribah.
ἐνinpreposition + dative (manner/sphere)
τῇtheDativearticle
ὀργῇwrathDativedative of manner/attendant circumstanceὀργή: 'wrath, anger'; the settled divine displeasure that issued in the oath of exclusion.
μουmyGenitivegenitive of possession
Εἰ(surely not)particle in a Hebraic oath-formula (= emphatic negation)εἰ: lit. 'if'; in a Semitic oath (rendering Heb. 'im) it forms a strong negative — 'they shall surely not enter.' The apodosis is left unspoken as in the Hebrew idiom.
εἰσελεύσονταιthey shall enterFut Mid Indic 3 Pl · εἰσέρχομαιmain verb of the oath-clause→ predictive future (within the oath)εἰσέρχομαι: 'enter'; the very verb of v.3a, now negated of the rebels — the contrast is exact.
εἰςintopreposition + accusative (goal)
τὴνtheAccusativearticle
κατάπαυσίνrestAccusativeobject of εἰςκατάπαυσις: 'rest'; God names it 'my rest' — it is his own, the rest he entered at creation.
μουmyGenitivegenitive of possession
καίτοιalthoughconcessive conjunction (introduces gen. absolute)καίτοι: 'and yet, although' (καί + τοι); concessive — the rest was ready long before the oath, since creation was finished.
τῶνtheGenitivearticle
ἔργωνworksGenitivesubject of the genitive absoluteἔργον: 'work, deed'; God's creative works, completed on the sixth day (Gen 2:1–2).
ἀπὸfrompreposition + genitive (temporal source)
καταβολῆςfoundationGenitiveobject of ἀπό (temporal origin)καταβολή: 'foundation, laying-down' (from καταβάλλω, 'cast/lay down'); 'from the foundation of the world' = from creation itself.
κόσμουof the worldGenitivegenitive (of the thing founded)κόσμος: 'world, ordered universe'; the created order whose making was God's finished work.
γενηθέντωνhaving been finished/madeAor Pass Ptc · Gen Pl Neut · γίνομαιparticiple of the genitive absolute→ constative aoristγίνομαι: 'come to be, be made/done'; the works 'came to completion' at creation — the resting-place has existed ever since.
4
εἴρηκεν γάρ που περὶ τῆς ἑβδόμης οὕτως· Καὶ κατέπαυσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ·
For somewhere he has spoken of the seventh day in this way: "And God rested on the seventh day from all his works";
Scripture proof (creation rest)γάρSubstantiates 'the works were finished' by citing Genesis 2:2: God's own seventh-day rest. The author links the κατάπαυσις of the Psalm to God's primal Sabbath — the rest is divine and original.
εἴρηκενhe has spokenPerf Act Indic 3 Sg · λέγω (εἴρω)verb introducing citation→ intensive perfect (abiding utterance)εἴρηκεν: perfect of λέγω; God 'has said and it stands' — Scripture is God's living speech (cf. v.3).
γάρforexplanatory conjunction
πουsomewhereindefinite adverb (of place)που: 'somewhere'; a reverent vagueness about the locus (Gen 2:2) — the emphasis is the divine Speaker, not the chapter-and-verse.
περὶconcerningpreposition + genitive (reference)
τῆςtheGenitivearticle
ἑβδόμηςseventh (day)Genitiveobject of περί (substantival ordinal)ἕβδομος: 'seventh'; ἡ ἑβδόμη = 'the seventh (day),' the Sabbath of Genesis 2 to which the rest is anchored.
οὕτωςthus/in this wayadverb (manner; introduces quotation)οὕτως: 'thus, in this manner'; pointing forward to the exact words quoted.
Καὶandconjunction (within the citation)
κατέπαυσενrestedAor Act Indic 3 Sg · καταπαύωmain verb of the citation→ constative aoristκαταπαύω: 'cause to cease, rest' (the verb cognate to κατάπαυσις); God 'rested' = ceased from creating — the paradigm of the rest believers are to enter.
ὁtheNominativearticle
θεὸςGodNominativesubject of κατέπαυσενθεός: God; the Creator who rested — and into whose rest the people are summoned.
ἐνonpreposition + dative (time)
τῇtheDativearticle
ἡμέρᾳdayDativedative of time (when)ἡμέρα: 'day'; the seventh day of creation week.
τῇtheDativearticle (with the ordinal)
ἑβδόμῃseventhDativeattributive ordinal adjectiveἕβδομος: 'seventh'; the Sabbath day on which the creative work ceased.
ἀπὸfrompreposition + genitive (separation)
πάντωνallGenitiveattributive adjectiveπᾶς: 'all, every'; God rested from all his works — total cessation, complete satisfaction in the finished creation.
τῶνtheGenitivearticle
ἔργωνworksGenitiveobject of ἀπό (separation)ἔργον: 'work'; the creative deeds, now complete (cf. v.3).
αὐτοῦhisGenitivegenitive of possession
5
καὶ ἐν τούτῳ πάλιν· Εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου.
and again in this passage, "They shall not enter my rest."
Scripture proof (the exclusion repeated)καὶ … πάλινThe second leg of the verbal argument: the same Psalm again says 'They shall not enter.' Set beside the Genesis rest of v.4, the juxtaposition proves the rest is real yet was forfeited — so it still awaits other enterers.
καὶandcoordinating conjunction
ἐνinpreposition + dative (reference)
τούτῳthis (passage)Dativeobject of ἐν (the Psalm text)οὗτος: 'this'; 'in this (place/text),' i.e. again in Ps 95 — the same Scripture spoken of in v.3.
πάλινagainadverb (introducing a further citation)πάλιν: 'again'; the author's standard formula for adducing a second Scripture witness (cf. 1:5–6; 2:13).
Εἰ(surely not)particle in a Hebraic oath-formula (emphatic negation)εἰ: lit. 'if'; as in v.3, the Semitic oath-idiom yielding a strong negative — 'they shall surely not enter.'
εἰσελεύσονταιthey shall enterFut Mid Indic 3 Pl · εἰσέρχομαιmain verb of the oath-clause→ predictive future (within the oath)εἰσέρχομαι: 'enter'; the recurring keyword — its negation here closes the door on the unbelieving.
εἰςintopreposition + accusative (goal)
τὴνtheAccusativearticle
κατάπαυσίνrestAccusativeobject of εἰςκατάπαυσις: 'rest'; 'my rest' — God's own, denied to the rebels but still standing open.
μουmyGenitivegenitive of possession
6
ἐπεὶ οὖν ἀπολείπεται τινὰς εἰσελθεῖν εἰς αὐτήν, καὶ οἱ πρότερον εὐαγγελισθέντες οὐκ εἰσῆλθον δι' ἀπείθειαν,
Since therefore it remains for some to enter it, and those who formerly had the good news preached failed to enter because of disobedience,
Inference (the rest is still open)ἐπεὶ οὖνDrawing the conclusion from the two citations: the rest cannot stand empty, yet the first hearers were shut out by disobedience — so the offer must reach others. The protasis sets up the renewed 'Today' of v.7.
ἐπεὶsincecausal conjunctionἐπεί: 'since, because' (ἐπί + εἰ); introduces the logical premise of the argument.
οὖνthereforeinferential conjunctionοὖν: 'therefore'; gathering the force of vv.3–5.
ἀπολείπεταιit remainsPres Pass Indic 3 Sg · ἀπολείπωimpersonal main verb (with infinitive)→ stative present (a standing fact)ἀπολείπω: 'leave behind, leave remaining' (ἀπό + λείπω); passive impersonal, 'it is left/remains' — the entry is still on the table (cf. v.9).
τινὰςsomeAccusativeaccusative subject of the infinitiveτις: 'some, certain ones'; the indefinite enterers whom the still-open promise must yet admit.
εἰσελθεῖνto enterAor Act Inf · εἰσέρχομαιinfinitive (subject of ἀπολείπεται)→ constative aoristεἰσέρχομαι: 'enter'; the keyword again — the act left open to 'some.'
εἰςintopreposition + accusative (goal)
αὐτήνitAccusativeobject of εἰς (refers to κατάπαυσις)
καὶandcoordinating conjunction (adds the second premise)
οἱthe (ones)Nominativesubstantival article (subject)
πρότερονformerlyadverb (time)πρότερον: 'earlier, formerly'; the wilderness generation, the first recipients of the good news of the rest.
εὐαγγελισθέντεςwho had good news preachedAor Pass Ptc · Nom Pl Masc · εὐαγγελίζωsubstantival participle (subject)→ constative aoristεὐαγγελίζω: 'announce good news'; they too were evangelized (v.2) — privilege did not guarantee entry.
οὐκnotnegative (with εἰσῆλθον)
εἰσῆλθονenteredAor Act Indic 3 Pl · εἰσέρχομαιmain verb of the second clause→ constative aorist (the historic failure)εἰσέρχομαι: 'enter'; they 'did not enter' — the verdict of Numbers 14, the warning the readers must heed.
δι'because ofpreposition + accusative (cause)
ἀπείθειανdisobedienceAccusativeobject of διά (cause of exclusion)ἀπείθεια: 'disobedience, refusal to be persuaded' (ἀ- + πείθω); their unbelief was active rebellion — the root cause named in 3:18–19.
7
πάλιν τινὰ ὁρίζει ἡμέραν, Σήμερον, ἐν Δαυὶδ λέγων μετὰ τοσοῦτον χρόνον, καθὼς προείρηται· Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν.
again he fixes a certain day, "Today," saying through David so long afterward, in the words already quoted, "Today, if you hear his voice, do not harden your hearts."
Apodosis (a renewed 'Today')πάλινCompletes v.6: God re-opens the offer by re-dating it. That the Psalm says 'Today' through David, centuries after Joshua, shows the rest was not exhausted by the conquest — the summons stands in the readers' own present.
πάλινagainadverb (resumptive)πάλιν: 'again'; God acts anew — re-appointing the day of opportunity.
τινὰa certainAccusativeattributive (indefinite) adjectiveτις: 'a certain, some'; 'a certain day' — definite enough to be named, indefinite in that it recurs as 'Today.'
ὁρίζειhe fixes/appointsPres Act Indic 3 Sg · ὁρίζωmain verb→ gnomic/historic present (vivid)ὁρίζω: 'mark out, appoint, determine' (cf. 'horizon'); God 'sets a boundary-day' — a fixed, decisive 'Today.'
ἡμέρανdayAccusativedirect object of ὁρίζειἡμέρα: 'day'; the appointed day of decision — defined as 'Today.'
ΣήμερονTodayadverb (in apposition; names the day)σήμερον: 'today'; the urgent keyword of Ps 95:7 (94:8 LXX) and of 3:13, 15 — the ever-present moment of opportunity.
ἐνin/throughpreposition + dative (agency/instrument)
ΔαυὶδDavidDativedative of agency (the human author; indeclinable)Δαυίδ: David; the traditional author of the Psalter through whom God spoke — 'in David,' long after Joshua's day.
λέγωνsayingPres Act Ptc · Nom Sg Masc · λέγωadverbial participle (means; subject = God)→ present (concurrent)λέγω: 'say, speak'; God is the speaker, David the mouthpiece — Scripture as divine address.
μετὰafterpreposition + accusative (time)
τοσοῦτονso long aAccusativeattributive (demonstrative) adjectiveτοσοῦτος: 'so great, so much'; 'after so long a time' — the centuries between the conquest and David clinch the argument.
χρόνονtimeAccusativeobject of μετά (extent of time)χρόνος: 'time, span'; the long interval proving the promise outlasted Joshua's generation.
καθὼςjust ascomparative conjunctionκαθώς: 'just as'; introducing the re-citation of the Psalm.
προείρηταιit has been said beforePerf Pass Indic 3 Sg · προλέγωverb introducing the repeated citation→ intensive perfect (still-standing prior word)προλέγω: 'say beforehand' (προ- + λέγω); refers back to the same text quoted at 3:7, 15 — the author re-adduces it.
ΣήμερονTodayadverb (fronted, within the citation)σήμερον: 'today'; the urgent opening of the cited Psalm — the day of hearing is now.
ἐὰνifconditional conjunction (3rd-class, with subj.)ἐάν: 'if'; introduces the condition — hearing his voice today.
τῆςtheGenitivearticle
φωνῆςvoiceGenitivegenitive object of ἀκούσητε (thing heard)φωνή: 'voice, sound'; God's voice — to hear it is to be summoned to obedient faith.
αὐτοῦhisGenitivegenitive of possession
ἀκούσητεyou hearAor Act Subj 2 Pl · ἀκούωsubjunctive in the protasis (3rd-class condition)→ ingressive aorist (should come to hear)ἀκούω: 'hear, heed'; more than auditory — to hear God's voice is to be confronted and called to respond.
μὴdo notnegative (with the prohibition)
σκληρύνητεhardenAor Act Subj 2 Pl · σκληρύνωprohibitive subjunctive (apodosis)→ ingressive aorist (do not begin to harden)σκληρύνω: 'make hard, harden' (cf. 'sclerosis'); the wilderness sin — a willful stiffening of the heart against God's word.
τὰςtheAccusativearticle
καρδίαςheartsAccusativedirect object of σκληρύνητεκαρδία: 'heart'; the inner self of will and allegiance — the seat of faith or rebellion.
ὑμῶνyourGenitivegenitive of possession
8
εἰ γὰρ αὐτοὺς Ἰησοῦς κατέπαυσεν, οὐκ ἂν περὶ ἄλλης ἐλάλει μετὰ ταῦτα ἡμέρας.
For if Joshua had given them rest, he would not have spoken afterward of another day.
Ground (Joshua's rest was not the final rest)γάρProves the inference of v.7: had the conquest under Joshua fulfilled the promise, God would not later, in David, name 'another day.' The lingering 'Today' shows the true rest still lay ahead.
εἰifconditional conjunction (2nd-class, contrary to fact)εἰ: 'if'; with the imperfect ἐλάλει and ἄν, a contrary-to-fact condition — 'if (as is not the case)…'
γὰρforexplanatory conjunction
αὐτοὺςthemAccusativedirect object of κατέπαυσεν
ἸησοῦςJoshuaNominativesubject of κατέπαυσενἸησοῦς: the Greek for both 'Joshua' and 'Jesus'; here Joshua son of Nun, who led Israel into Canaan — a type whose rest fell short of the true rest in the greater Jesus.
κατέπαυσενhad given restAor Act Indic 3 Sg · καταπαύωmain verb of the protasis (transitive: 'give rest to')→ constative aoristκαταπαύω: here transitive, 'give rest to, settle'; the conquest gave Israel rest in the land (Josh 21:44) — but not the abiding rest of God.
οὐκnotnegative (with ἐλάλει)
ἂνwouldparticle of contingency (marks the apodosis)ἄν: untranslatable modal particle; with the imperfect it signals the unreal apodosis — 'he would not have spoken.'
περὶaboutpreposition + genitive (reference)
ἄλληςanotherGenitiveattributive adjective (with ἡμέρας)ἄλλος: 'another (of the same kind)'; 'another day' — a further day of opportunity beyond Joshua's conquest.
ἐλάλειhe would have spokenImpf Act Indic 3 Sg · λαλέωmain verb of the apodosis (with ἄν)→ imperfect in unreal conditionλαλέω: 'speak, utter'; the subject is God (speaking in David, v.7) — had the rest been attained, he would not still be speaking of it.
μετὰafterpreposition + accusative (time)
ταῦταthese thingsAccusativeobject of μετά ('after these things')οὗτος: 'this'; 'after these (events)' — i.e. after the conquest, in David's later day.
ἡμέραςdayGenitiveobject of περί (the 'other day')ἡμέρα: 'day'; the 'other day' of the renewed 'Today' — the rest yet to be entered.
9
ἄρα ἀπολείπεται σαββατισμὸς τῷ λαῷ τοῦ θεοῦ.
So then, a sabbath-rest remains for the people of God.
Conclusion (a sabbath-rest remains)ἄραThe crowning inference of the whole argument: precisely because the promise outlasted both creation-rest and conquest, a σαββατισμός — a sabbath-keeping rest — still stands open to God's people. The coined noun ties the rest back to God's seventh-day Sabbath (v.4).
ἄραso theninferential particle (draws the conclusion)ἄρα: 'so then, consequently'; gathering the entire chain of vv.3–8 into one verdict.
ἀπολείπεταιremainsPres Pass Indic 3 Sg · ἀπολείπωmain verb (impersonal/existential)→ stative present (a standing reality)ἀπολείπω: 'leave remaining'; the same verb as v.6 — the rest 'is left' open, awaiting believing entrants.
σαββατισμὸςa sabbath-restNominativesubject of ἀπολείπεταισαββατισμός: 'sabbath-keeping, sabbath rest' — a rare word (apparently coined here from σαββατίζω, 'keep sabbath'). The author shifts from κατάπαυσις to this term to evoke God's own Sabbath rest of v.4 as the believer's destined participation.
τῷfor theDativearticle
λαῷpeopleDativedative of advantage (for whom the rest remains)λαός: 'people' (esp. the covenant people); 'the people of God' — now the believing community, heirs of the promise to Israel.
τοῦof theGenitivearticle
θεοῦGodGenitivepossessive genitive ('God's people')θεός: God; the rest is his, the people his — the promise binds them to the Sabbath-giver.
10
ὁ γὰρ εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ καὶ αὐτὸς κατέπαυσεν ἀπὸ τῶν ἔργων αὐτοῦ ὥσπερ ἀπὸ τῶν ἰδίων ὁ θεός.
For the one who has entered his rest has himself also rested from his works, as God did from his.
Ground (the rest defined by analogy to God)γάρDefines the σαββατισμός: to enter God's rest is to cease from one's own works as God ceased from his at creation. The believer's rest is patterned on, and participation in, God's own primal Sabbath.
ὁthe (one)Nominativesubstantival article (subject)
γὰρforexplanatory conjunction
εἰσελθὼνwho has enteredAor Act Ptc · Nom Sg Masc · εἰσέρχομαιsubstantival participle (subject)→ constative aorist (the act of entering)εἰσέρχομαι: 'enter'; the keyword once more — the one who has gone in to God's rest.
εἰςintopreposition + accusative (goal)
τὴνtheAccusativearticle
κατάπαυσινrestAccusativeobject of εἰςκατάπαυσις: 'rest'; God's rest, into which the believer enters.
αὐτοῦhisGenitivegenitive of possession (God's rest)
καὶalsoadverbial/ascensive conjunctionκαί: here 'also, too' — reinforcing the parallel with God.
αὐτὸςhimselfNominativeintensive pronoun (with the subject)αὐτός: 'himself'; the intensive — the enterer 'himself also' rests, just as God did.
κατέπαυσενhas restedAor Act Indic 3 Sg · καταπαύωmain verb→ constative aorist (the entering = the resting)καταπαύω: 'rest, cease'; the believer ceases from his own works — sharing the rest God entered after creation (v.4).
ἀπὸfrompreposition + genitive (separation)
τῶνtheGenitivearticle
ἔργωνworksGenitiveobject of ἀπό (separation)ἔργον: 'work'; the believer's own labors — from which he rests, trusting rather than striving (cf. v.3, the works God finished).
αὐτοῦhisGenitivegenitive of possession
ὥσπερjust ascomparative conjunctionὥσπερ: 'just as, exactly as'; drawing the precise analogy to God's resting.
ἀπὸfrompreposition + genitive (separation)
τῶνtheGenitivearticle
ἰδίωνhis ownGenitivesubstantival adjective (object of ἀπό)ἴδιος: 'one's own'; 'from his own (works)' — God rested from his proper, finished works; the believer from his.
ὁtheNominativearticle
θεόςGodNominativesubject (of the implied 'rested') in the comparisonθεός: God; the model — his creation Sabbath is the archetype of the believer's rest.
11
Σπουδάσωμεν οὖν εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν, ἵνα μὴ ἐν τῷ αὐτῷ τις ὑποδείγματι πέσῃ τῆς ἀπειθείας.
Let us therefore be diligent to enter that rest, so that no one may fall by the same pattern of disobedience.
Hortatory inference (the crest)οὖνThe exhortation rises to its peak: since the rest remains, strive to enter it. The negative purpose recalls 3:17–19 — let no one reproduce the wilderness 'example' of disobedience and so be barred.
Σπουδάσωμενlet us be diligentAor Act Subj 1 Pl · σπουδάζωhortatory subjunctive→ ingressive aorist (let us make every effort)σπουδάζω: 'be eager, make haste, exert effort' (cf. σπουδή, 'zeal'); the rest is entered by faith — but a faith that earnestly presses in, not presumes.
οὖνthereforeinferential conjunctionοὖν: 'therefore'; the application of the whole exposition (vv.1–10).
εἰσελθεῖνto enterAor Act Inf · εἰσέρχομαιcomplementary infinitive (of σπουδάσωμεν)→ constative aoristεἰσέρχομαι: 'enter'; the goal of the diligence — entry into the rest.
εἰςintopreposition + accusative (goal)
ἐκείνηνthatAccusativedemonstrative adjective (with κατάπαυσιν)ἐκεῖνος: 'that (one)'; 'that rest' — the rest expounded throughout, now the object of pursuit.
τὴνtheAccusativearticle
κατάπαυσινrestAccusativeobject of εἰςκατάπαυσις: 'rest'; the promised rest of the whole passage.
ἵναso thatconjunction (negative purpose, with subj.)ἵνα: 'in order that'; here with μή, expressing the purpose to be averted.
μὴnotnegative (with πέσῃ)
ἐνby/inpreposition + dative (manner/means)
τῷtheDativearticle
αὐτῷsameDativeattributive (identifying) adjectiveαὐτός: 'same'; 'the same example' — the identical pattern of the rebels.
τιςanyoneNominativesubject of πέσῃ (indefinite)τις: 'anyone'; again the individualizing warning (cf. v.1).
ὑποδείγματιexample/patternDativedative of manner ('by the same pattern')ὑπόδειγμα: 'example, pattern, copy' (lit. 'a thing shown under/beneath'); the wilderness generation as a cautionary type (cf. 8:5; 9:23).
πέσῃshould fallAor Act Subj 3 Sg · πίπτωsubjunctive in the ἵνα μή clause→ ingressive/constative aoristπίπτω: 'fall'; spiritual ruin — to fall as the bodies fell in the desert (3:17), shut out of the rest.
τῆςofGenitivearticle
ἀπειθείαςdisobedienceGenitiveattributive/descriptive genitive (with ὑποδείγματι)ἀπείθεια: 'disobedience'; the 'pattern of disobedience' — the same rebellion that doomed the first hearers (v.6).
12
Ζῶν γὰρ ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας·
For the word of God is living and active and sharper than any two-edged sword, piercing as far as the division of soul and spirit, of joints and marrow, and able to judge the thoughts and intentions of the heart;
Ground (why disobedience cannot hide)γάρGrounds the warning of v.11: the word that summons 'Today' is no dead letter but living, penetrating, and discerning. It exposes the heart's hidden disobedience — there is no concealing unbelief from it.
ΖῶνlivingPres Act Ptc · Nom Sg Masc · ζάωpredicate adjective participle (with implied ἐστιν)→ present (continual, characteristic)ζάω: 'live, be alive'; fronted for emphasis — God's word is animate, vital, never inert (cf. Isa 55:11; Acts 7:38).
γὰρforexplanatory conjunction
ὁtheNominativearticle
λόγοςwordNominativesubjectλόγος: 'word, message'; God's spoken/written word — here virtually personified in its searching power (some hear an echo of the divine Logos, but the immediate sense is the Scripture-word).
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of source/possessionθεός: God; the word's origin and authority — it is God's own utterance.
καὶandcoordinating conjunction
ἐνεργὴςactive/effectiveNominativepredicate adjectiveἐνεργής: 'active, effective, at work' (ἐν + ἔργον; cf. 'energy'); the word does not merely exist but operates — it accomplishes.
καὶandcoordinating conjunction
τομώτεροςsharperNominativepredicate adjective (comparative)τομός: 'cutting, sharp' (from τέμνω, 'cut'); comparative τομώτερος — keener than any blade in cutting through.
ὑπὲρthanpreposition + accusative (comparison)ὑπέρ: with accusative in comparison, 'beyond, more than' — a Semitic-flavored comparative idiom.
πᾶσανany/everyAccusativeattributive adjectiveπᾶς: 'every, any'; 'than any two-edged sword whatever.'
μάχαιρανswordAccusativeobject of ὑπέρ (comparison)μάχαιρα: 'sword, large knife'; the short cutting-blade — figure of the word's incisive power.
δίστομονtwo-edgedAccusativeattributive adjectiveδίστομος: 'two-edged' (lit. 'two-mouthed,' δι- + στόμα); the sharpest sword, cutting on both sides — the word cuts coming and going.
καὶandcoordinating conjunction
διϊκνούμενοςpiercingPres Mid Ptc · Nom Sg Masc · διϊκνέομαιpredicate participle (further describing ὁ λόγος)→ present (continual penetration)διϊκνέομαι: 'pass through, penetrate' (διά + ἱκνέομαι, 'reach'); the word reaches all the way through — nothing too deep for it.
ἄχριas far aspreposition + genitive (extent)ἄχρι: 'up to, as far as'; marking the depth of penetration.
μερισμοῦdivisionGenitiveobject of ἄχρι (the point reached)μερισμός: 'division, separation, distribution' (from μερίζω, 'divide'); the word divides to the innermost seam — to where soul and spirit meet.
ψυχῆςof soulGenitivegenitive (of the thing divided)ψυχή: 'soul, life'; the animating life — here paired with spirit to express the deepest recesses of the inner person.
καὶandcoordinating conjunction
πνεύματοςof spiritGenitivegenitive (of the thing divided)πνεῦμα: 'spirit, breath'; soul and spirit named not to dissect anthropology but to say the word reaches the inmost self.
ἁρμῶνof jointsGenitivegenitive (of the thing divided)ἁρμός: 'joint, juncture' (from ἁρμόζω, 'fit together'); a bodily image for the deepest, least accessible seams of a person.
τεboth/andconnective particle (τε … καί)τε: enclitic 'and'; τε … καί binds joints and marrow into a single pair.
καὶandcoordinating conjunction
μυελῶνof marrowGenitivegenitive (of the thing divided)μυελός: 'marrow'; the innermost substance of the bone — figure of the hidden depths the word lays open.
καὶandcoordinating conjunction
κριτικὸςable to judge/discernNominativepredicate adjectiveκριτικός: 'able to discern, critical' (from κρίνω, 'judge'); the word sifts and passes verdict — anticipating v.13's reckoning.
ἐνθυμήσεωνof thoughtsGenitiveobjective genitive (what it judges)ἐνθύμησις: 'reflection, thought, deliberation' (from θυμός); the heart's pondering — exposed to the word's scrutiny.
καὶandcoordinating conjunction
ἐννοιῶνof intentionsGenitiveobjective genitive (what it judges)ἔννοια: 'intention, notion, purpose' (ἐν + νοῦς); the deliberate aims of the inner self — likewise laid bare.
καρδίαςof the heartGenitivegenitive of source (the heart's thoughts)καρδία: 'heart'; the seat of thought and will (cf. v.7) — precisely where faith or unbelief resides, and where the word reaches.
13
καὶ οὐκ ἔστιν κτίσις ἀφανὴς ἐνώπιον αὐτοῦ, πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ, πρὸς ὃν ἡμῖν ὁ λόγος.
And no creature is hidden from his sight, but all things are naked and laid bare to the eyes of him with whom we have to do.
Climax (all is open before God)καὶThe exposure reaches its terminus: nothing escapes God's sight. The shift from 'word' to the personal 'him … to whom we must give account' presses the warning home — the searching word answers to a seeing Judge.
καὶandcoordinating conjunction
οὐκnotnegative (with ἔστιν)
ἔστινthere isPres Act Indic 3 Sg · εἰμίmain verb (existential)→ stative present
κτίσιςcreature/created thingNominativesubject of ἔστινκτίσις: 'creation, creature, created thing' (from κτίζω, 'create'); no created thing whatever stands outside God's gaze.
ἀφανὴςhidden/unseenNominativepredicate adjectiveἀφανής: 'unseen, hidden' (ἀ- + φαίνω, 'show'); nothing is invisible to him — the opposite of the word's exposing work.
ἐνώπιονbeforepreposition + genitive (place: 'in the sight of')ἐνώπιον: 'before, in the presence/sight of'; God's all-seeing presence.
αὐτοῦhimGenitiveobject of ἐνώπιον
πάνταall thingsNominativesubject (substantival adjective)πᾶς: 'all'; the universal claim — everything is exposed.
δὲbutadversative/connective conjunctionδέ: 'but, and'; the positive counterpart to the preceding negation.
γυμνὰnakedNominativepredicate adjectiveγυμνός: 'naked, exposed'; stripped bare before God — no covering of pretense remains.
καὶandcoordinating conjunction
τετραχηλισμέναlaid bare/exposedPerf Pass Ptc · Nom Pl Neut · τραχηλίζωpredicate perfect participle (periphrastic sense)→ intensive perfect (in a state of full exposure)τραχηλίζω: 'lay bare, expose' (from τράχηλος, 'neck'); perhaps 'bend back the neck' (as a sacrificial victim or a pinned wrestler) — everything is forced open to view.
τοῖςto theDativearticle
ὀφθαλμοῖςeyesDativedative of reference ('to the eyes of')ὀφθαλμός: 'eye'; God's eyes — the all-perceiving sight before which all lies open.
αὐτοῦhisGenitivegenitive of possession
πρὸςwithpreposition + accusative (relation)πρός: with accusative, here of relation/dealing — 'with whom we have to do,' i.e. to whom we must answer.
ὃνwhomAccusativerelative pronoun (object of πρός)
ἡμῖνwe have / for usDativedative of possession (with implied ἐστιν)ἡμῖν: 'to/for us'; the elliptical idiom πρὸς ὃν ἡμῖν ὁ λόγος — lit. 'with whom is our word/account,' i.e. 'to whom we must give account.'
ὁtheNominativearticle
λόγοςaccount/reckoningNominativesubject (predicate of possession)λόγος: here 'account, reckoning' — a deliberate echo of the 'word' of v.12: the same God whose word searches us is the One to whom we render our account.
14
Ἔχοντες οὖν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς, Ἰησοῦν τὸν υἱὸν τοῦ θεοῦ, κρατῶμεν τῆς ὁμολογίας.
Since then we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.
Hortatory inference (the priestly hinge)οὖνThe pivot to the letter's central theme. The searching God of v.13 is met by a great high priest in the heavens. The exhortation turns from fear to confidence: holding fast the confession because of who Jesus is.
ἜχοντεςhavingPres Act Ptc · Nom Pl Masc · ἔχωcausal participle (grounds the exhortation)→ present (continuing possession)ἔχω: 'have, hold'; 'since we have' — the present, abiding possession of such a priest is the ground of the appeal.
οὖνthen/thereforeinferential conjunctionοὖν: 'therefore'; transitions to the priestly application of all that precedes (esp. 2:17–3:1).
ἀρχιερέαhigh priestAccusativedirect object of Ἔχοντεςἀρχιερεύς: 'high priest, chief priest' (ἀρχι- + ἱερεύς); the dominant title of the central section of Hebrews — Jesus as the one mediating priest.
μέγανgreatAccusativeattributive adjectiveμέγας: 'great'; not merely 'a high priest' but a 'great' one — surpassing Aaron, enthroned in heaven.
διεληλυθόταwho has passed throughPerf Act Ptc · Acc Sg Masc · διέρχομαιattributive participle (modifying ἀρχιερέα)→ intensive perfect (passed through and remains there)διέρχομαι: 'go through, pass through' (διά + ἔρχομαι); as the high priest passed through the veil into the Holy of Holies, Jesus passed through the heavens to God's presence (cf. 9:24).
τοὺςtheAccusativearticle
οὐρανούςheavensAccusativedirect object of διεληλυθόταοὐρανός: 'heaven, sky'; the plural 'heavens' — Jesus ascended through them to the very throne of God.
ἸησοῦνJesusAccusativeapposition to ἀρχιερέαἸησοῦς: Jesus; named here in deliberate contrast to Joshua (v.8) — the greater 'Jesus' who brings the true rest and priesthood.
τὸνtheAccusativearticle
υἱὸνSonAccusativeapposition (the priest's dignity)υἱός: 'Son'; 'the Son of God' — the divine dignity that makes this high priest 'great' (cf. 1:2–3).
τοῦofGenitivearticle
θεοῦGodGenitivegenitive of relationshipθεός: God; 'Son of God' — uniting deity and priesthood in one person.
κρατῶμενlet us hold fastPres Act Subj 1 Pl · κρατέωhortatory subjunctive→ customary present (keep on holding)κρατέω: 'hold fast, grasp firmly' (from κράτος, 'strength'); the present urges sustained, tenacious adherence — the positive counterpart to 'do not harden' (v.7).
τῆςtheGenitivearticle
ὁμολογίαςconfessionGenitivegenitive object of κρατῶμεν (verb of grasping)ὁμολογία: 'confession, profession' (lit. 'saying the same'); the church's confessed faith in Jesus (cf. 3:1; 10:23) — to be gripped without wavering.
15
οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ κατὰ πάντα καθ' ὁμοιότητα χωρὶς ἁμαρτίας.
For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has been tested in every way as we are, yet without sin.
Ground (the priest's sympathy)γάρGrounds the call to hold fast: this exalted priest is no remote figure. Having been tested as we are, yet sinless, he can truly sympathize — competence (v.14) joined to compassion (v.15) yields the confidence of v.16.
οὐnotnegative (with ἔχομεν)
γὰρforexplanatory conjunction
ἔχομενwe havePres Act Indic 1 Pl · ἔχωmain verb→ stative present (present possession)ἔχω: 'have, hold'; picking up the 'having' of v.14 — the litotes 'not… unable' = 'fully able.'
ἀρχιερέαhigh priestAccusativedirect object of ἔχομενἀρχιερεύς: 'high priest'; the same great priest of v.14, now characterized by sympathy.
μὴnotnegative (with the participle)μή: 'not'; with δυνάμενον — οὐ … μὴ δυνάμενον is a litotes, emphatic affirmation by double negation.
δυνάμενονablePres Mid Ptc · Acc Sg Masc · δύναμαιattributive participle (modifying ἀρχιερέα)→ present (continual capacity)δύναμαι: 'be able, can'; 'not unable to sympathize' = abundantly able — his power includes fellow-feeling.
συμπαθῆσαιto sympathizeAor Act Inf · συμπαθέωcomplementary infinitive (of δυνάμενον)→ constative aoristσυμπαθέω: 'sympathize, feel with' (σύν + πάσχω, 'suffer'; cf. 'sympathy'); to share the feeling of another's trials — not mere pity but co-suffering.
ταῖςtheDativearticle
ἀσθενείαιςweaknessesDativedative object of συμπαθῆσαιἀσθένεια: 'weakness, frailty, infirmity' (ἀ- + σθένος, 'strength'); our human frailties and trials — with which he genuinely feels.
ἡμῶνourGenitivegenitive of possession
πεπειρασμένονhaving been testedPerf Pass Ptc · Acc Sg Masc · πειράζωattributive participle (contrastive, with δέ)→ intensive perfect (tested, and the proven result abides)πειράζω: 'test, tempt, try'; the perfect — he has been put to the full proof of testing, and stands as the tested, sympathetic priest (cf. 2:18).
δὲbutadversative conjunctionδέ: 'but'; the positive contrast to the denied 'unable' — 'but rather, one tested.'
κατὰinpreposition + accusative (reference)
πάνταevery way / all thingsAccusativeobject of κατά ('in all respects')πᾶς: 'all'; κατὰ πάντα = 'in every respect' — the testing was comprehensive, touching the whole of human experience.
καθ'according topreposition + accusative (standard/correspondence)κατά: 'according to'; here 'in keeping with' — his testing corresponds to ours.
ὁμοιότηταlikenessAccusativeobject of κατά ('according to likeness')ὁμοιότης: 'likeness, similarity' (from ὅμοιος, 'like'); 'according to our likeness' — tested as we are, in true solidarity with us (cf. 2:17).
χωρὶςwithoutpreposition + genitive (separation/exception)χωρίς: 'apart from, without'; the crucial exception — the one point where his experience differs from ours.
ἁμαρτίαςsinGenitiveobject of χωρίς (the exception)ἁμαρτία: 'sin' (lit. 'missing the mark'); 'yet without sin' — the testing never issued in sin, qualifying him as the spotless, sympathetic priest.
16
προσερχώμεθα οὖν μετὰ παρρησίας τῷ θρόνῳ τῆς χάριτος, ἵνα λάβωμεν ἔλεος καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν.
Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace for timely help.
Hortatory conclusion (approach the throne)οὖνThe goal of the whole movement: because of such a priest, we are summoned to draw near — not in dread (cf. v.1) but with boldness — to a throne now defined by grace, there to receive mercy and well-timed help.
προσερχώμεθαlet us approachPres Mid Subj 1 Pl · προσέρχομαιhortatory subjunctive→ customary/iterative present (keep drawing near)προσέρχομαι: 'come to, approach, draw near' (πρός + ἔρχομαι); a cultic word for approaching God in worship — the present invites continual access (cf. 7:25; 10:22).
οὖνthereforeinferential conjunctionοὖν: 'therefore'; the conclusion drawn from the priest's sympathy (v.15).
μετὰwithpreposition + genitive (accompaniment/manner)
παρρησίαςboldnessGenitiveobject of μετά (manner of approach)παρρησία: 'boldness, frank confidence, freedom of speech' (πᾶς + ῥῆσις, 'all-saying'); the open-faced confidence of a child before a father — access without fear (cf. 10:19).
τῷtheDativearticle
θρόνῳthroneDativedative complement of προσερχώμεθα ('approach to')θρόνος: 'throne'; the seat of divine majesty — but here, through the priest, transformed into a throne of grace, not of judgment alone.
τῆςofGenitivearticle
χάριτοςgraceGenitiveattributive genitive (the throne's character)χάρις: 'grace, favor'; 'the throne of grace' — God's royal seat as the fountain of unmerited help for the needy.
ἵναso thatconjunction (purpose, with subj.)ἵνα: 'in order that'; introducing the twofold purpose of the approach.
λάβωμενwe may receiveAor Act Subj 1 Pl · λαμβάνωsubjunctive in the ἵνα clause→ ingressive aoristλαμβάνω: 'take, receive'; mercy is received as a gift — for past failure and present need.
ἔλεοςmercyAccusativedirect object of λάβωμενἔλεος: 'mercy, compassion'; God's pity toward the guilty and weak — the first benefit of the throne of grace.
καὶandcoordinating conjunction
χάρινgraceAccusativedirect object of εὕρωμεν (fronted)χάρις: 'grace, favor'; the empowering help that grace supplies — the second benefit, found for the moment of need.
εὕρωμενwe may findAor Act Subj 1 Pl · εὑρίσκωsubjunctive in the ἵνα clause (coordinate)→ ingressive aoristεὑρίσκω: 'find, discover'; grace is 'found' at the throne — sought and obtained in time of need.
εἰςforpreposition + accusative (purpose)
εὔκαιρονwell-timed/timelyAccusativeattributive adjectiveεὔκαιρος: 'timely, well-timed, opportune' (εὖ + καιρός, 'right time'); help that arrives exactly when needed — at the critical hour.
βοήθειανhelpAccusativeobject of εἰς (purpose/goal)βοήθεια: 'help, aid' (from βοηθέω, lit. 'run to a cry'); succor for the hard-pressed — the throne supplies aid in the nick of time.