Heb 4:1-10 | RWP | e4.org | Let us fear therefore ( φοβηθωμεν ουν ). First aorist passive volitive subjunctive of φοβεομα , to be afraid. There is no break in the argument on . This is a poor chapter division. The Israelites perished because of disbelief. We today face a real peril. Lest haply ( μη ποτε ) Here with the present subjunctive ( δοκε ), but future indicative in , after the verb of fearing. For the optative see . A promise being left ( καταλειπομενης επαγγελιας ). Genitive absolute of the present passive participle of καταλειπω , to leave behind. God's promise still holds good for us in spite of the failure of the Israelites. Should seem to have come short of it ( δοκε υστερηκενα ). Perfect active infinitive of υστερεω , old verb from υστερος (comparative of root υδ like our out, outer, outermost), to be too late, to fail to reach the goal as here, common in the N.T. ( ; ).

‏ Hebrews 4:1-10

Let us fear therefore ( φοβηθωμεν ουν ). First aorist passive volitive subjunctive of φοβεομα, to be afraid. There is no break in the argument on Ps 95. This is a poor chapter division. The Israelites perished because of disbelief. We today face a real peril.

Lest haply ( μη ποτε ) Here with the present subjunctive ( δοκε ), but future indicative in 3:12, after the verb of fearing. For the optative see 2Ti 2:25.

A promise being left ( καταλειπομενης επαγγελιας ). Genitive absolute of the present passive participle of καταλειπω, to leave behind. God's promise still holds good for us in spite of the failure of the Israelites.

Should seem to have come short of it ( δοκε υστερηκενα ). Perfect active infinitive of υστερεω, old verb from υστερος (comparative of root υδ like our out, outer, outermost), to be too late, to fail to reach the goal as here, common in the N.T. (11:37; 12:15).

For indeed we have had good tidings preached unto us ( κα γαρ εσμεν ευηγγελισμενο εσμεν ). Periphrastic perfect passive indicative of ευαγγελιζω (from ευαγγελιον, good news, glad tidings) to bring good news, used here in its original sense as in verse 6 of the Israelites ( ευαγγελισθεντες first aorist passive participle).

Even as also they ( καθαπερ κακεινο ). See verse 6. We have the promise of rest as the Israelites had. The parallel holds as to the promise, the privilege, the penalty.

The word of hearing ( ο λογος της ακοης ). As in 1Th 2:13. Genitive ακοης describing λογος, the word marked by hearing (the word heard).

Because they were not united by faith with them that heard ( μη συνκεκερασμενους τη πιστε τοις ακουσασιν ). Μη, the usual negative of the participle. A very difficult phrase. The text is uncertain whether the participle (perfect passive of συνκεραννυμ, old verb to mix together) ends in -ος agreeing with λογος or -ους agreeing with εκεινους (them). Taking it in -ους the translation is correct. Πιστε is in the instrumental case and τοις ακουσασιν in the associative instrumental after συν.

Do enter ( εισερχομεθα ). Emphatic futuristic present middle indicative of εισερχομα. We are sure to enter in, we who believe.

He hath said ( ειρηκεν ). Perfect active indicative for the permanent value of God's word as in 1:13; 4:4; 10:9, 13; 13:5; Ac 13:34. God has spoken. That is enough for us. So he quotes again what he has in verse 11 from Ps 95.

Although the works were finished ( καιτο των εργων γενηθεντων ). Genitive absolute with concessive use of the participle. Old particle, in N.T. only here and Ac 14:17 (with verb).

From the foundation of the world ( απο καταβολης κοσμου ). Καταβολη, late word from καταβαλλω, usually laying the foundation of a house in the literal sense. In the N.T. usually with απο (Mt 25:44) or προ (Joh 17:24) about the foundation of the world.

Somewhere on this wise ( που ουτως ). See 2:6 for που τις for a like indefinite allusion to an Old Testament quotation. Here it is Ge 2:2 (cf. Ex 20:11; 31:17). Moffatt notes that Philo quotes Ge 2:2 with the same "literary mannerism."

Rested ( κατεπαυσεν ). First aorist active indicative of καταπαυω, intransitive here, but transitive in verse 8. It is not, of course, absolute rest from all creative activity as Jesus shows in Joh 5:17. But the seventh day of God's rest was still going on (clearly not a twenty-four hour day).

And in this place again ( κα εν τουτω παλιν ). The passage already quoted in verse 3; 3:11.

It remaineth ( απολειπετα ). Present passive indicative of απολειπω, old verb to leave behind, to remain over. So again in 4:9; 10:26. Here the infinitive clause ( τινας εισελθειν εις αυτην ) is the subject of απολειπετα. This left-over promise is not repeated, though not utilized by the Israelites under Moses nor in the highest sense by Joshua and David.

Failed to enter in ( ουκ εισηλθον ). "Did not enter in" (second aorist active indicative of εισερχομα ). It is a rabbinical argument all along here, but the author is writing to Jews.

He again defineth a certain day ( παλιν τινα οριζε ημεραν ). Present active indicative of οριζω, old verb to set a limit ( ορος, horizon) as in Ac 17:26; Ro 1:4.

In David ( εν Δαυειδ ). Attributing the Psalm to David or in the Psalter at any rate.

Hath been before said ( προειρητα ). Perfect passive indicative referring to the quotation in 3:7, 15.

After so long a time ( μετα τοσουτον χρονον ). The time between Joshua and David.

Joshua ( Ιησους ). The Greek form is Jesus. Condition of the second class (determined as unfulfilled) with ε and aorist indicative in the condition and αν with the imperfect in the conclusion.

He would not have spoken ( ουκ ελαλε ). Wrong translation, "he would not speak" (be speaking), in the passage in David. Imperfect tense, not aorist.

A sabbath rest ( σαββατισμος ). Late word from σαββατιζω (Ex 16:30) to keep the Sabbath, apparently coined by the author (a doubtful passage in Plutarch). Here it is parallel with καταπαυσις (cf. Re 14:13).

For the people of God ( τω λαω του θεου ). Dative case of blessed personal interest to the true Israel (Ga 6:16).

As God did from his ( ωσπερ απο των ιδιων ο θεος ). It is not cessation of work, but rather of the weariness and pain in toil. The writer pictures salvation as God's rest which man is to share and God will have perfect satisfaction when man is in harmony with him (Dods).