The Meaning of Hebrews 4:15 Explained

Hebrews 4:15

KJV: For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.

YLT: for we have not a chief priest unable to sympathise with our infirmities, but one tempted in all things in like manner -- apart from sin;

Darby: For we have not a high priest not able to sympathise with our infirmities, but tempted in all things in like manner, sin apart.

ASV: For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as we are, yet without sin.

KJV Reverse Interlinear

For  we have  not  an high priest  which cannot  be touched with the feeling  of our  infirmities;  but  was  in  all points  tempted  {5625;3987:5772} like  as  [we are, yet] without  sin. 

What does Hebrews 4:15 Mean?

Study Notes

sin
Sin.
sinned
Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psalms 51:1 ; Luke 15:29 , iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right; Psalms 51:9 ; Romans 3:23 , missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1 , lawlessness, or spiritual anarchy 1 Timothy 1:9 , unbelief, or an insult to the divine veracity John 16:9 .
Sin originated with Satan Isaiah 14:12-14 , entered the world through Adam Romans 5:12 , was, and is, universal, Christ alone excepted; Romans 3:23 ; 1 Peter 2:22 , incurs the penalties of spiritual and physical death; Genesis 2:17 ; Genesis 3:19 ; Ezekiel 18:4 ; Ezekiel 18:20 ; Romans 6:23 and has no remedy but in the sacrificial death of Christ; Hebrews 9:26 ; Acts 4:12 availed of by faith Acts 13:38 ; Acts 13:39 . Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.

Verse Meaning

Jesus experienced temptation in every area of His life, as we do. Obviously He did not experience temptation to waste His time by watching too much television, for example. However, He experienced temptation to waste His time and to do or not do things contrary to God"s will. His temptations did not come from a sinful nature, as some of ours do, since He had no sinful nature, but He suffered temptation as we do because He was fully human. Since He endured every temptation successfully He experienced temptations more thoroughly than we do when we yield to them before they pass. Consequently He can sympathize (feel and suffer) with us when we experience temptation. The writer"s point was that Jesus understands us, He sympathizes with us, and He overcame temptation Himself.
As an illustration of the thoroughness of Jesus" temptations, imagine a large bolder on the seacoast. Since it does not move, it experiences the full force of every wave that beats against it. Smaller pebbles that the waves move around do not because they yield to the force of the waves. Similarly Jesus" temptations were greater than ours because He never yielded to them. Likewise a prizefighter (Jesus) who defeats the champion (Satan) endures more punishment than other contenders who throw in the towel or are knocked out before the end of the fight.
". . . in this epistle as high a Christology as is conceivable is combined with an emphasis on the real humanity of Jesus. Nobody insists on the limitations of Jesus" human frame as does the writer of Hebrews." [1]
Having explored the concept of Jesus as a faithful high priest ( Hebrews 3:1 to Hebrews 4:14), the writer proceeded next to develop the idea that Jesus is a merciful high priest in the service of God (cf. Hebrews 2:17). A high priest must be faithful to God and compassionate with people. This section is entirely exposition, except for Hebrews 4:16, which is an exhortation to pray. Hebrews 4:15-16 of chapter4announce the perspectives that the writer developed in Hebrews 5:1-10.
"AThe old office of high priest ( Hebrews 5:1)BThe solidarity of the high priest with the people ( Hebrews 5:2-3)CThe humility of the high priest ( Hebrews 5:4)C"The humility of Christ ( Hebrews 5:5-6)B"The solidarity of Christ with the people ( Hebrews 5:7-8)A"The new office of high priest ( Hebrews 5:9-10) ...
"As a unit Hebrews 4:15 to Hebrews 5:10 lays the foundation for the great central exposition of Jesus" priesthood in Hebrews 7:1 to Hebrews 10:18, where the emphasis will be placed on his dissimilarity to the Levitical priesthood." [1]

Context Summary

Hebrews 4:11-16 - Entered By Faith And Prayer
There is no escape for disobedience and unbelief, because we have to do with the omniscience of God. The conception of Hebrews 4:12-13 is of a victim appointed for sacrifice and thrown upon its back, that the keen edge of the knife may do its work more readily. The divine scrutiny is still sharper. There is so much of the soul in what we do, that is, of our opinions and activities. God distinguishes between these and those promptings of His Spirit which are really important and influential. Only what is born of the Spirit will stand the test of eternity!
Shall we not fail in that scrutiny? Will he not detect in us that evil heart of unbelief? We need not fear; because our High Priest has passed the veil that hides the invisible and eternal and has entered the divine presence. "Mercy and grace to help in time of need!" These will meet our supreme needs-mercy for our sins, grace for our helplessness and frailty. [source]

Chapter Summary: Hebrews 4

1  The Sabbath-Rest for Christians is attained by faith
12  The power of God's word
14  By our high priest Jesus, the Son of God,
16  we may and must go boldly to the throne of grace

Greek Commentary for Hebrews 4:15

That cannot be touched with the feeling [μη δυναμενον συνπατησαι]
“Not able to sympathize with.” First aorist passive infinitive of συνπατεω — sunpatheō late compound verb from the late adjective συνπατος — sunpathos (Romans 12:15), both from συνπασχω — sunpaschō to suffer with (1 Corinthians 12:26; Romans 8:17), occurring in Aristotle and Plutarch, in N.T. only in Hebrews (here and Hebrews 10:34). One that hath been tempted Perfect passive participle of πειραζω — peirazō as already shown in Hebrews 2:17. Without sin This is the outstanding difference that must never be overlooked in considering the actual humanity of Jesus. He did not yield to sin. But more than this is true. There was no latent sin in Jesus to be stirred by temptation and no habits of sin to be overcome. But he did have “weaknesses” Satan used his strongest weapons against Jesus, did it repeatedly, and failed. Jesus remained “undefiled” This is our ground of hope, the sinlessness of Jesus and his real sympathy. [source]
We have not an high priest who cannot, etc. []
Whatever may be thought to the contrary; whatever contrary conclusion may be drawn from the character of the Levitical priests, or from Christ's exalted dignity and purity. [source]
Touched with the feeling [συνπαθῆσαι]
Only here and Hebrews 10:34. This is more than knowledge of human infirmity. It is feeling it by reason of a common experience with ( σύν ) men. [source]
Infirmities [ἀσθενείαις]
Not sufferings, but weaknesses, moral and physical, which predispose to sin and facilitate it. [source]
Like as we are [καθ ' ὁμοιότητα]
Lit. according to likeness. Ἡμῶν ofus or our is to be understood, or, as some, ἡμῖν , according to his likeness to us. [source]
Without sin [χωρὶς ἁμαρτίας]
This, of course, implies that he was not led into sin by temptation, and also that no temptation aroused in him sin already present and dormant. It is not meant that temptation arising from sin external to himself was not applied to him. [source]

Reverse Greek Commentary Search for Hebrews 4:15

Luke 4:13 Had ended all the temptation []
Peculiar to Luke. The verb συντελέσας , from σύν , together, and τελέω , to accomplish, means to bring to one end together; hence to bring to an end utterly. Better therefore as Rev., completed. The temptations formed a complete cycle, so that it could afterward be said of Jesus that “he was in all points tried like as we are” (Hebrews 4:15). [source]
Luke 4:13 Every temptation [παντα πειρασμον]
These three kinds exhaust the avenues of approach (the appetites, the nerves, the ambitions). Satan tried them all. They formed a cycle (Vincent). Hence “he was in all points tempted like as we are” (Hebrews 4:15). “The enemy tried all his weapons, and was at all points defeated” (Plummer). Probably all during the forty days the devil tempted him, but three are representatives of all. [source]
John 8:46 Which of you convicteth me of sin? [Τις εχ υμων ελεγχει με περι αμαριτασ]
See on John 3:20; John 16:8 (the work of the Holy Spirit) for ελεγχω — elegchō for charge and proof. The use of αμαρτια — hamartia as in John 1:29 means sin in general, not particular sins. The rhetorical question which receives no answer involves sinlessness (Hebrews 4:15) without specifically saying so. Bernard suggests that Jesus paused after this pungent question before going on. Why do ye not believe me? This question drives home the irrationality of their hostility to Jesus. It was based on prejudice and predilection. [source]
John 11:35 Jesus wept [εδακρυσεν ο Ιησους]
Ingressive first aorist active indicative of δακρυω — dakruō old verb from δακρυ — dakru or δακρυον — dakruon a tear (Acts 20:19), only here in N.T. It never means to wail, as κλαιω — klaiō sometimes does. “Jesus burst into tears.” Κλαιω — Klaiō is used of Jesus in Luke 19:41. See Hebrews 5:7 “with strong crying and tears” Apparently this was as Jesus started towards (see John 11:38) the tomb. In a sense it was a reaction from the severe strain in John 11:33, but chiefly it was the sheer human sympathy of his heart with Martha and Mary touched with the feeling of our common weakness (Hebrews 4:15). Often all that we can do is to shed tears in grief too deep for words. Jesus understood and understands. This is the shortest verse in the Bible, but no verse carries more meaning in it. [source]
Acts 26:21 Assayed to kill me [επειρωντο διαχειρισασται]
Conative imperfect middle of πειραω — peiraō the old form of the later Koiné{[28928]}š πειραζω — peirazō so common in the Koiné, but in N.T. here only. Some MSS. have it in Acts 9:26; Hebrews 4:15. The old verb διαχειριζω — diacheirizō to take in hand, middle to lay hands on, to slay, occurs in N.T. only here and Acts 5:30 which see. [source]
2 Corinthians 5:21 Him who knew no sin [τον μη γνοντα αμαρτιαν]
Definite claim by Paul that Jesus did not commit sin, had no personal acquaintance This statement occurs also in 1 Peter 2:22; Hebrews 4:15; Hebrews 7:26; 1 John 3:5. Christ was and is “a moral miracle” (Bernard) and so more than mere man. [source]
Hebrews 4:14 Jesus the Son of God []
The name Jesus applied to the high priest is forcible as recalling the historical, human person, who was tempted like his brethren. We are thus prepared for what is said in Hebrews 4:15concerning his sympathizing character. [source]
Hebrews 2:10 It became him [επρεπεν αυτωι]
Imperfect active of πρεπω — prepō old verb to stand out, to be becoming or seemly. Here it is impersonal with τελειωσαι — teleiōsai as subject, though personal in Hebrews 7:26. Αυτωι — Autōi (him) is in the dative case and refers to God, not to Christ as is made plain by τον αρχηγον — ton archēgon (author). One has only to recall John 3:16 to get the idea here. The voluntary humiliation or incarnation of Christ the Son a little lower than the angels was a seemly thing to God the Father as the writer now shows in a great passage (Hebrews 2:10-18) worthy to go beside Philemon 2:5-11. For whom Referring to αυτωι — autōi (God) as the reason (cause) for the universe Through whom With the genitive δια — dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his εχ αυτου και δι αυτου και εις αυτον τα παντα — ex autou kai di' autou kai eis auton ta panta The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent Second aorist active participle of αυτωι — agō in the accusative case in spite of the dative τον αρχηγον — autōi just before to which it refers. The author (αρχη — ton archēgon). Old compound word (αγω — archē and τελειωσαι — agō) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15). Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). To make perfect (τελειοω — teleiōsai). First aorist active infinitive of τελειος — teleioō (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that “by means of sufferings” God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. [source]
Hebrews 7:15 Yet more abundantly evident [περισσοτερον ετι καταδηλον]
Only N.T. instance of the old compound adjective καταδηλος — katadēlos thoroughly clear with ετι — eti (still) added and the comparative περισσοτερον — perissoteron (more abundantly) piling Ossa on Pelion like Philemon 1:23. Likeness See Hebrews 4:15, only N.T. examples. Cf. the verb in Hebrews 7:3. Ariseth another priest As said in Hebrews 7:11, now assumed in condition of first class. [source]
Hebrews 2:10 For whom [δι ον]
Referring to αυτωι — autōi (God) as the reason (cause) for the universe Through whom With the genitive δια — dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his εχ αυτου και δι αυτου και εις αυτον τα παντα — ex autou kai di' autou kai eis auton ta panta The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent Second aorist active participle of αυτωι — agō in the accusative case in spite of the dative τον αρχηγον — autōi just before to which it refers. The author (αρχη — ton archēgon). Old compound word (αγω — archē and τελειωσαι — agō) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15). Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). To make perfect (τελειοω — teleiōsai). First aorist active infinitive of τελειος — teleioō (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that “by means of sufferings” God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. [source]
Hebrews 2:10 Through whom [δι ου]
With the genitive δια — dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his εχ αυτου και δι αυτου και εις αυτον τα παντα — ex autou kai di' autou kai eis auton ta panta The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent Second aorist active participle of αυτωι — agō in the accusative case in spite of the dative τον αρχηγον — autōi just before to which it refers. The author (αρχη — ton archēgon). Old compound word (αγω — archē and τελειωσαι — agō) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15). Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). To make perfect (τελειοω — teleiōsai). First aorist active infinitive of τελειος — teleioō (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that “by means of sufferings” God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. [source]
Hebrews 2:17 Wherefore [οτεν]
Old relative adverb It behoved him Imperfect active of οπειλω — opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 2:17 It behoved him [ωπειλεν]
Imperfect active of οπειλω — opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 2:17 In all things [κατα παντα]
Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 2:18 In that [εν ωι]
Literally, “In which” (= εν τουτωι εν ωι — en toutōi en hōi in that in which), a causal idea, though in Romans 14:22 εν ωι — en hōi means “wherein.” Hath suffered Second perfect active indicative of πασχω — paschō permanent part of Christ‘s experience. Being tempted First aorist passive participle of πειραζω — peirazō The temptation to escape the shame of the Cross was early and repeatedly presented to Christ, by Satan in the wilderness (Matthew 4:8-11), by Peter in the spirit of Satan (Matthew 16:22.), in Gethsemane (Matthew 26:39), and caused intense suffering to Jesus (Luke 22:44; Hebrews 5:8). He is able This word strikes the heart of it all. Christ‘s power to help is due not merely to his deity as God‘s Son, but also to his humanity without which he could not sympathize with us (Hebrews 4:15). To succour First aorist active infinitive of the old compound verb βοητεω — boētheō Them that are tempted Dative plural of the articular participle (present passive) of πειραζω — peirazō These Jewish Christians were daily tempted to give up Christ, to apostatize from Christianity. Jesus understands himself (αυτος — autos) their predicament and is able to help them to be faithful. [source]
Hebrews 5:7 In the days of his flesh [εν ταις ημεραις της σαρκος αυτου]
Here (Hebrews 5:7-9) the author turns to the other requirement of a high priest (human sympathy). Since Jesus was “without sin” (Hebrews 4:15) he did not have to offer sacrifices “for himself,” yet in all other points he felt the sympathy of the human high priest, even more so by reason of his victory over sin. Having offered up Second aorist active (-α — a form) participle of προσπερω — prospherō (cf. Hebrews 5:3). An allusion to the Agony of Christ in Gethsemane. Supplications Socrates, Polybius, Job (Job 40:22) combine this word with δεησεις — deēseis (prayers) as here. The older form was ικεσια — hikesia The word ικετηριος — hiketērios is an adjective from ικετης — hiketēs (a suppliant from ικω — hikō to come to one) and suggests one coming with an olive branch Here only in the N.T. With strong crying and tears See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης — eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω — eu class="normal greek">ευλαβεομαι — lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
1 Peter 3:8 Having compassion one of another [συμπαθεῖς]
Only here in New Testament, though the kindred verb is found Hebrews 4:15; Hebrews 10:34. The rendering is needlessly diffuse. Rev., much better, compassionate; sympathetic, in margin. Interchange of fellow-feeling in joy or sorrow. Our popular usage errs in limiting sympathy to sorrow. [source]
1 John 3:5 Was manifested [επανερωτη]
Same form as in 1 John 3:2, but here of the Incarnation as in John 21:1, not of the second coming (1 John 2:28).To take away sins (ινα τας αμαρτιας αρηι — hina tas hamartias arēi). Purpose clause with ινα — hina and first aorist active subjunctive of αιρω — airō as in John 1:29. In Isaiah 53:11 we have αναπερω — anapherō for bearing sins, but αιρω — airō properly means to lift up and carry away (John 2:16). So in Hebrews 10:4 we find απαιρεω — aphaireō and Hebrews 10:11 περιαιρεω — periaireō to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural αμαρτιας — hamartias here, as in Colossians 1:14, not singular (collective sense) αμαρτιαν — hamartian as in John 1:29.And in him is no sin “And sin (the sinful principle) in him is not.” As Jesus had claimed about himself (John 7:18; John 8:46) and as is repeatedly stated in the N.T. (2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:26; Hebrews 9:13). [source]
1 John 3:5 And in him is no sin [και αμαρτια εν αυτωι ουκ εστιν]
“And sin (the sinful principle) in him is not.” As Jesus had claimed about himself (John 7:18; John 8:46) and as is repeatedly stated in the N.T. (2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:26; Hebrews 9:13). [source]

What do the individual words in Hebrews 4:15 mean?

Not for have we a high priest not being able to sympathize with the weaknesses of us [one] having been tempted however in all things by the same way without sin
οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν πεπειρασμένον δὲ κατὰ πάντα καθ’ ὁμοιότητα χωρὶς ἁμαρτίας

ἔχομεν  have  we 
Parse: Verb, Present Indicative Active, 1st Person Plural
Root: ἔχω  
Sense: to have, i.e. to hold.
ἀρχιερέα  a  high  priest 
Parse: Noun, Accusative Masculine Singular
Root: ἀρχιερεύς  
Sense: chief priest, high priest.
δυνάμενον  being  able 
Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Singular
Root: δύναμαι  
Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom.
συμπαθῆσαι  to  sympathize 
Parse: Verb, Aorist Infinitive Active
Root: συμπαθέω  
Sense: to be affected with the same feeling as another, to sympathise with.
ταῖς  with  the 
Parse: Article, Dative Feminine Plural
Root:  
Sense: this, that, these, etc.
ἀσθενείαις  weaknesses 
Parse: Noun, Dative Feminine Plural
Root: ἀσθένεια  
Sense: want of strength, weakness, infirmity.
ἡμῶν  of  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
πεπειρασμένον  [one]  having  been  tempted 
Parse: Verb, Perfect Participle Middle or Passive, Accusative Masculine Singular
Root: πειράζω  
Sense: to try whether a thing can be done.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
πάντα  all  things 
Parse: Adjective, Accusative Neuter Plural
Root: πᾶς  
Sense: individually.
ὁμοιότητα  the  same  way 
Parse: Noun, Accusative Feminine Singular
Root: ὁμοιότης  
Sense: likeness.
χωρὶς  without 
Parse: Preposition
Root: χωρίς  
Sense: separate, apart.
ἁμαρτίας  sin 
Parse: Noun, Genitive Feminine Singular
Root: ἁμαρτία  
Sense: equivalent to 264.