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Therefore oun while the promise epangelia of entering eiserchomai his autos rest katapausis is still open kataleipō, · ho let us fear phobeomai lest mēpote any tis one of ek you hymeis may seem dokeō to be excluded from hystereō it. For gar we also kai had eimi good news proclaimed euangelizō to us just as kathaper they kakeinos did; but alla the ho word logos they heard akoē did not ou benefit ōpheleō · ho those ekeinos who were not united synkerannymi with those ho who listened akouō in ho faith pistis For gar we who ho have believed pisteuō do enter eiserchomai that ho rest katapausis, just as kathōs God has said legō, “ As hōs I swore omnyō in en · ho my egō anger orgē, ‘ They shall certainly not ei enter eiserchomai · ho my egō rest katapausis,’” and yet kaitoi his ho work ergon has been completed ginomai since apo the foundation katabolē of the world kosmos For gar somewhere pou he has spoken legō of peri the ho seventh hebdomos day in this manner houtōs: “ And kai God theos rested katapauō · ho on en the ho seventh hebdomos day hēmera · ho from apo all pas · ho his autos works ergon.” And kai furthermore palin in en this houtos context he said, “ They shall certainly not ei enter eiserchomai · ho my egō rest katapausis.”

Therefore oun since epei it remains apoleipō for some tis to enter eiserchomai it autos, and kai those ho who previously proteros had the good news proclaimed euangelizō to them failed ou to enter eiserchomai because dia of disobedience apeitheia, God again palin ordains horizō a certain tis day hēmera—“ today sēmeron”— saying legō through en David Dauid, after meta so long tosoutos a time chronos, just as kathōs it has been said before, “ Today sēmeron, if ean you hear akouō · ho his autos voice phōnē, do not harden sklērynō · ho your hymeis hearts kardia.” For gar if ei Joshua Iēsous had given them autos rest katapauō, God would an not ou have spoken laleō of peri another allos time hēmera after meta that houtos. Consequently ara there remains apoleipō a Sabbath sabbatismos rest for the ho people laos of ho God theos. 10 For gar the ho one who enters eiserchomai · ho God’ s autos rest katapausis has also kai rested katapauō from apo · ho his autos works ergon, as hōsper God theos did from apo · ho his idios. · ho 11 Let us , therefore oun, make every effort spoudazō to enter eiserchomai that ekeinos · ho rest katapausis; otherwise hina mē one tis of you might fall piptō by en the ho same autos sort hypodeigma of ho disobedience apeitheia.

12 For gar the ho word logos of ho God theos is living zaō and kai effective energēs, · kai sharper tomos than hyper any pas two-edged distomos sword machaira, · kai cutting through diikneomai so as to achri divide merismos soul psychē from kai spirit pneuma, joints harmos from kai marrow myelos. It is even kai able to discern kritikos the thoughts enthumēsis and kai deliberations ennoia of the heart kardia. 13 And kai nothing ou in creation ktisis is eimi hidden aphanēs from God’ s autos sight enōpion, but de everything pas is uncovered gymnos and kai exposed trachēlizō to the ho eyes ophthalmos of the one autos to pros whom hos we hēmeis must give · ho account logos.

14 Therefore oun since we have echō a great megas high priest archiereus who has gone through dierchomai the ho heavens ouranos, Jesus Iēsous the ho Son hyios of ho God theos, let us continue to hold fast to krateō our ho confession homologia. 15 For gar we do not ou have echō a high priest archiereus who is unable to feel sympatheō · ho our hēmeis weaknesses astheneia, but de one who has been tempted peirazō in kata every way pas just as we are kata—yet without chōris sin hamartia. 16 Therefore oun let us approach proserchomai with meta confidence parrēsia the ho throne thronos of ho grace charis, so that hina we may receive lambanō mercy eleos and kai find heuriskō grace charis for eis help boētheia when we need eukairos it .