KJV: Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.
YLT: we may come near, then, with freedom, to the throne of the grace, that we may receive kindness, and find grace -- for seasonable help.
Darby: Let us approach therefore with boldness to the throne of grace, that we may receive mercy, and find grace for seasonable help.
ASV: Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need.
προσερχώμεθα | We should come |
Parse: Verb, Present Subjunctive Middle or Passive, 1st Person Plural Root: προσέρχομαι Sense: to come to, approach. |
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παρρησίας | boldness |
Parse: Noun, Genitive Feminine Singular Root: παρρησία Sense: freedom in speaking, unreservedness in speech. |
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τῷ | to the |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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θρόνῳ | throne |
Parse: Noun, Dative Masculine Singular Root: θρόνος Sense: a throne seat. |
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τῆς | - |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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χάριτος | of grace |
Parse: Noun, Genitive Feminine Singular Root: χάρις Sense: grace. |
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ἵνα | so that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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λάβωμεν | we may receive |
Parse: Verb, Aorist Subjunctive Active, 1st Person Plural Root: λαμβάνω Sense: to take. |
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ἔλεος | mercy |
Parse: Noun, Accusative Neuter Singular Root: ἔλεος Sense: mercy: kindness or good will towards the miserable and the afflicted, joined with a desire to help them. |
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χάριν | grace |
Parse: Noun, Accusative Feminine Singular Root: χάρις Sense: grace. |
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εὕρωμεν | may find |
Parse: Verb, Aorist Subjunctive Active, 1st Person Plural Root: εὑρίσκω Sense: to come upon, hit upon, to meet with. |
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εὔκαιρον | in time of need |
Parse: Adjective, Accusative Feminine Singular Root: εὔκαιρος Sense: seasonable, timely, opportune. |
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βοήθειαν | help |
Parse: Noun, Accusative Feminine Singular Root: βοήθεια Sense: help. |
Greek Commentary for Hebrews 4:16
Present active middle volitive subjunctive of προσερχομαι proserchomai “Let us keep on coming to” our high priest, this sympathizing and great high priest. Instead of deserting him, let us make daily use of him. This verb in Hebrews means reverent approach for worship (Hebrews 7:25; Hebrews 10:1, Hebrews 10:22; Hebrews 11:6). Unto the throne of grace This old word Hence we should come “with boldness” Telling Jesus the whole story of our shortcomings. That we may receive mercy Purpose clause with ινα hina and second aorist active subjunctive of λαμβανω lambanō And find grace Second aorist active subjunctive of ευρισκω heuriskō We are sure to gain both of these aims because Jesus is our high priest on the throne. To help us in time of need οητεια Boētheia is old word (from βοητεω boētheō Hebrews 2:18 which see), in N.T. only here and Acts 27:17. Ευκαιρος Eukairos is an old word also (ευ eu well, καιρος kairos opportunity), only here in N.T. “For well-timed help,” “for help in the nick of time,” before too late. [source]
oP., often in Hebrews, and commonly in the same sense as here - approach to God through the O.T. sacrifices or the sacrifice of Christ. Paul's word προσαγωγή accessexpresses the same idea. See Ephesians 2:18; Ephesians 3:12. The phrase come boldly expresses a thought which the Epistle emphasizes - that Christianity is the religion of free access to God. Comp. 2 Corinthians 3:12, 2 Corinthians 3:13. [source]
The phrase N.T.oThrone of glory, Matthew 19:28; Matthew 25:31: of majesty, Hebrews 8:1. In Revelation throne occurs over forty times, either the throne, or his throne, or throne of God. Once throne of the beast, Revelation 16:10. Throne of grace expresses grace as the gift of divine power. [source]
Mercy for past sins; grace for future work, trial, and resistance to temptation. [source]
Lit. for seasonable help, or help in good time; before it is too late; while there is still time to seek God's rest. Others, however, explain, when it is needed; or, before temptation leads to sin. [source]
Reverse Greek Commentary Search for Hebrews 4:16
Only once elsewhere in Paul, Ephesians 6:20. Frequent in Acts. Always in N.T. in connection with speaking. Derived from πᾶν everyand ῥῆσις speakingHence παρρησία boldnessbold speaking out of every word. The noun is very often used adverbially, as παρρησίᾳ boldlyor openly, Mark 8:32; see also John 18:20. In Acts always μετὰ παρρησίας withboldness, comp. Hebrews 4:16. Ἑν παρρησίᾳ inboldness, John 7:4; John 16:29; Ephesians 6:19; Philemon 1:20. Both the verb and the noun are found in lxx. See Leviticus 26:13; Proverbs 10:10; Wisd. 5:1; Sirach 6:11. [source]
Lit. draw nigh. To approach as one who confidingly accepts another's proffer. Hence, to assent to. Comp. Acts 10:28; 1 Peter 2:4; Hebrews 4:16; Hebrews 10:22. Often in lxx, and habitually in the literal sense. The figurative sense, 4:15; 6:26. oP. The phrase only here. [source]
Also condition of first class with μη mē instead of ου ou Προσερχομαι Proserchomai (old verb, to come to, to approach, with dative) is common enough in N.T. (Hebrews 4:16; Hebrews 7:25, etc.), but in the metaphorical sense of coming to one‘s ideas, assenting to, here only in N.T., but is so used in Philo and Irenaeus (Ellicott). Sound words (υγιαινουσιν λογοις hugiainousin logois). See note on 1 Timothy 1:10 for υγιαινω hugiainō The words of our Lord Jesus Christ Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock‘s opinion like 1 Timothy 5:18; Acts 20:35, at least in the Spirit of Jesus as Acts 16:7; 1 Corinthians 11:23) or objective genitive about Jesus like 2 Timothy 1:8; 1 Corinthians 1:18. According to godliness (κατα ευσεβειαν kata eusebeian). Promoting (designed for) godliness as in Titus 1:1. [source]
Only here and Mark 14:11. lxx once, Mark href="/desk/?q=mr+6:31&sr=1">Mark 6:31; 1 Corinthians 16:12: εὐκαιρία opportunity Matthew 26:16: εὔκαιρος seasonableconvenient, Mark 6:21; Hebrews 4:16. [source]
The heart is the proper seat of the work of grace. Free grace is the motive-power of Christ's sacrifice (2 Corinthians 8:9; Galatians 1:15); it is behind the blood of the new covenant, and is the energetic principle of its saving operation. See Romans 5:2, Romans 5:15; 1 Corinthians 15:10; Ephesians 2:5, Ephesians 2:7, Ephesians 2:8; 2 Thessalonians 2:16; Hebrews 2:9; Hebrews 4:16; Hebrews 10:29. With meats stands for the whole system of ceremonial observances, in contrast with grace, working on the heart. See Hebrews 9:10. This ceremonial system yielded no permanent benefit to those who lived under it. See Hebrews 7:25; Hebrews 9:9, Hebrews 9:13, Hebrews 9:14; Hebrews 10:1, Hebrews 10:2, Hebrews 10:4. [source]
See on Hebrews 4:16. Must ( δεῖ ). An essential obligation. In the nature of the case. That he is ( ὅτι ἔστιν ). Faith in God involves belief in his existence although he is unseen. [source]
See on Hebrews 4:16. [source]
This “new” Some do take “veil” here as obscuring the deity of Christ rather than the revelation of God in the human body of Christ (John 1:18; John 14:9). At any rate because of the coming of Christ in the flesh we have the new way opened for access to God (Hebrews 2:17.; Hebrews 4:16). [source]
Another parenthesis. First aorist active indicative of τελειοω teleioō See Hebrews 7:11. And yet law is necessary. A bringing in thereupon An old double compound Here only in N.T. Used by Josephus (Ant. XI. 6, 2) for the introduction of a new wife in place of the repudiated one. Of a better hope This better hope (Hebrews 6:18-20) does bring us near to God (εγγιζομεν τωι τεωι eggizomen tōi theōi) as we come close to God‘s throne through Christ (Hebrews 4:16). [source]
Since he alone holds this priesthood. To the uttermost Old idiom, in N.T. only here and Luke 13:10. Vulgate renders it in perpetuum (temporal idea) or like παντοτε pantote This is possible, but the common meaning is completely, utterly. Draw near Present middle participle of προσερχομαι proserchomai the verb used in Hebrews 4:16 which see. To make intercession Purpose clause with εις eis and the articular present active infinitive of εντυγχανω entugchanō for which verb see Romans 8:34. “His intercession has red blood in it, unlike Philo‘s conception” (Moffatt). [source]
The author now gives a second (the first in Hebrews 8:1-6) resumé of the five arguments concerning the superior priestly work of Christ (Hebrews 10:19-25) coupled with an earnest exhortation like that in Hebrews 4:14-16, with which he began the discussion, before he proceeds to treat at length the fifth and last one, the better promises in Christ (10:26-12:3). Boldness This is the dominant note all through the Epistle (Hebrews 3:6; Hebrews 4:16; Hebrews 6:18-20 Hebrews 10:35). They were tempted to give up Christ, to be quitters. Boldness (courage) is the need of the hour. Into the holy place That is, the heavenly sanctuary where Jesus is (Hebrews 10:19,). This is the better sanctuary (Hebrews 9:1-12). By the blood of Jesus This is the better sacrifice just discussed (9:13-10:18). [source]
Present middle volitive subjunctive as in Hebrews 4:16 with which exhortation the discussion began. There are three exhortations in Hebrews 10:22-25 (Let us draw near, προσερχωμετα proserchōmetha let us hold fast, κατεχωμεν katechōmen let us consider one another, κατανοωμεν αλληλους katanoōmen allēlous). Four items are added to this first exhortation. With a true heart With loyalty and fealty. In fulness of faith See Hebrews 6:11 for this very phrase. Having our hearts sprinkled from an evil conscience Perfect passive participle of ραντιζω rantizō with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle (Hebrews 9:18-22) and the shedding of Christ‘s blood for the cleansing of our consciences (Hebrews 10:1-4). Cf. 1 Peter 1:2 for “the sprinkling of the blood of Jesus Christ.” Our body washed with pure water Perfect passive (or middle) of λουω louō old verb to bathe, to wash. Accusative also retained if passive. υδατι Hudati can be either locative (in) or instrumental (with). See Ephesians 5:26; Titus 3:5 for the use of λουτρον loutron If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ. [source]
Ground for loyalty to Christ and for calm trust in God. That cannot be shaken Old compound with alpha privative and the verbal adjective from σαλευω saleuō just used. In N.T. only here and Acts 27:41. Let us have grace Present active volitive subjunctive of εχω echō “Let us keep on having grace” as in Hebrews 4:16, though it can mean “Let us keep on having gratitude” as in Luke 17:9. Whereby That is δια χαριτος dia charitos We may offer service This subjunctive in a relative clause can be volitive like εχωμεν echōmen just before (cf. imperative στητε stēte in 1 Peter 5:12) or it might be the futuristic subjunctive as in Hebrews 8:3 Well pleasing Old compound adverb, here only in N.T. With reverence and awe For ευλαβεια eulabeia see Hebrews 5:7; Hebrews 11:7. Δεος Deos is apprehension of danger as in a forest. “When the voice and tread of a wild beast are distinctly heard close at hand the δεος deos becomes ποβος phobos ” (Vincent). [source]
The author now takes up the main argument of the Epistle, already alluded to in Hebrews 1:3; Hebrews 2:17.; Hebrews 3:1, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3). Jesus is superior to the prophets (Hebrews 1:1-3), to angels (1:4-2:18), to Moses (3:1-4:13), he has already shown. Here he only terms Jesus “great” as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds. Who hath passed through the heavens Perfect active participle of διερχομαι dierchomai state of completion. Jesus has passed through the upper heavens up to the throne of God (Hebrews 1:3) where he performs his function as our high priest. This idea will be developed later (Hebrews 6:19.; Hebrews 7:26-28; Hebrews 9:11., and Hebrews 9:24.). Jesus the Son of God The human name linked with his deity, clinching the argument already made (1:1-4:13). Let us hold fast our confession Present active volitive subjunctive of κρατεω krateō old verb (from κρατος kratos power), with genitive to cling to tenaciously as here and Hebrews 6:18 and also with the accusative (2 Thessalonians 2:15; Colossians 2:19). “Let us keep on holding fast.” This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (Hebrews 3:1) of Christ already made. Before making the five points of Christ‘s superior priestly work (better priest than Aaron, 5:1-7:25; under a better covenant, Hebrews 8:1-13; in a better sanctuary, Hebrews 9:1-12; offering a better sacrifice, 9:13-10:18; based on better promises, 10:19-12:3), the author gives a double exhortation (Hebrews 4:14-16) like that in Hebrews 2:1-4 to hold fast to the high priest (Hebrews 4:14.) and to make use of him (Hebrews 4:16). [source]
Present active imperative of αιτεω aiteō “let him keep on asking.”Of God (παρα του τεου para tou theou). “From (from beside) God,” ablative case with παρα para Liberally (απλως haplōs). This old adverb occurs here only in the N.T. (from απλους haplous single-fold, Matthew 6:22, and απλοτης haplotēs simplicity, generosity, is common - 2 Corinthians 8:2; Romans 12:8). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan‘s Vocabulary). Mayor argues for the sense of “unconditionally” (the logical moral sense) while Hort and Ropes agree and suggest “graciously.” The other sense of “abundantly” or “liberally” suits the idea in απλοτης haplotēs in 2 Corinthians 8:2; Romans 12:8, but no example of the adverb in this sense has been found unless this is one here. See Isaiah 55:1 for the idea of God‘s gracious giving and the case of Solomon (1 Kings 3:9-12; Proverbs 2:3).Upbraideth not Present active participle of ονειδιζω oneidizō (old verb to reproach, to cast in one‘s teeth, Matthew 5:11) in the ablative case like διδοντος didontos agreeing with τεου theou and with the usual negative of the participle This is the negative statement of διδοντος απλως didontos haplōs (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach 41:22 and Plutarch (Deut adulat., p. 64A). ] Cf. Hebrews 4:16.And it shall be given him (και δοτησεται αυτωι kai dothēsetai autōi). First future passive of διδωμι didōmi a blessed promise in accord with the words of Jesus (Matthew 7:7, Matthew 7:11; Luke 11:13), meaning here not only “wisdom,” but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle. [source]
Present active participle of ονειδιζω oneidizō (old verb to reproach, to cast in one‘s teeth, Matthew 5:11) in the ablative case like διδοντος didontos agreeing with τεου theou and with the usual negative of the participle This is the negative statement of διδοντος απλως didontos haplōs (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach 41:22 and Plutarch (Deut adulat., p. 64A). ] Cf. Hebrews 4:16.And it shall be given him (και δοτησεται αυτωι kai dothēsetai autōi). First future passive of διδωμι didōmi a blessed promise in accord with the words of Jesus (Matthew 7:7, Matthew 7:11; Luke 11:13), meaning here not only “wisdom,” but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle. [source]
Present passive indicative second person plural of οικοδομεω oikodomeō the very verb used by Jesus to Peter in Matthew 16:18 This “spiritual house” includes believers in the five Roman provinces of 1 Peter 1:1 and shows clearly how Peter understood the metaphor of Christ in Matthew 16:18 to be not a local church, but the church general (the kingdom of Christ).To be a holy priesthood (εις ιερατευμα αγιον eis hierateuma hagion). Late word (from ιερατευω hierateuō to serve as priest, Luke 1:8 alone in N.T.), in lxx (Exodus 19:6), in N.T. only here and 1 Peter 2:9, either the office of priest (Hort) or an order or body of priests. At any rate, Peter has the same idea of Revelation 1:6 (ιερεις hiereis priests) that all believers are priests (Hebrews 4:16) and can approach God directly.To offer up First aorist active infinitive (of purpose here) of αναπερω anapherō the usual word for offering sacrifices (Hebrews 7:27). Only these are “spiritual” Late (Plutarch) double compound verbal adjective (ευ προσ δεχομαι euprosdechomai) as in 2 Corinthians 6:2. [source]
Late word (from ιερατευω hierateuō to serve as priest, Luke 1:8 alone in N.T.), in lxx (Exodus 19:6), in N.T. only here and 1 Peter 2:9, either the office of priest (Hort) or an order or body of priests. At any rate, Peter has the same idea of Revelation 1:6 (ιερεις hiereis priests) that all believers are priests (Hebrews 4:16) and can approach God directly. [source]
Even in prayer (Hebrews 4:16). See also 1 John 2:28. [source]