we who have exercised faith do enter into the rest: The context shows that Paul refers to the rest day that began when Jehovah finished his work of creation. (Heb 4:4, 5, 10) The Genesis record provides a key fact about that day: “God went on to bless the seventh day and to declare it sacred.” (Ge 2:2, 3) This declaration meant that by the end of the rest day, all of Jehovah’s purposes regarding the earth and mankind would be fulfilled. All creation would be exactly as God intended it to be. Though the rebellion of Satan, Adam, and Eve brought disharmony into that rest day, their actions did not disrupt Jehovah’s purpose. Paul’s inspired words assured the Hebrew Christians that they could enter into Jehovah’s rest. They could join Jehovah in his rest by obediently working in harmony with his advancing purpose. For example, they needed to trust in Jehovah and exercise faith in his promises.​—Heb 3:19; 4:6.

the man who has entered into God’s rest: God chose to rest by ceasing to carry out earthly works of creation. He did so in order to let his purpose respecting the earth come to a glorious fulfillment. (Ge 2:2, 3) Paul urges Hebrew Christians to work in harmony with God’s advancing purpose by resting “from [their] own works,” that is, by accepting God’s arrangements for redemption through Christ. They could not establish their own righteousness through personal efforts, including performing works based on the Mosaic Law, which was by then considered dead. (Ro 10:4; Col 2:13, 14; Heb 7:12; compare study note on Heb 6:1.) Additionally, they needed to avoid falling into the “pattern of disobedience” set by the unfaithful Israelites.​—Heb 4:11; see study note on Heb 4:3.

“They will not enter into my rest”: Moses noted that Jehovah told the rebellious Israelites: “None of you will enter into the land that I swore to have you reside in.” (Nu 14:30) The psalmist was inspired to add Jehovah’s words quoted here: “They will not enter into my rest.” (Ps 95:11) That generation of rebels was barred from entering into Canaan, so they missed out on an opportunity to work along with Jehovah God in fulfilling his purpose. For the nation of Israel, his purpose was to establish them in the Promised Land, where they could dwell in peace. (1Ki 8:56; 1Ch 22:9) When they rebelled, they missed out on entering into God’s rest. Still, Paul goes on to show how Christians can enter into God’s rest.​—See study notes on Heb 4:1, 3.

a promise of entering into his rest remains: Guided by holy spirit, Paul reveals that God’s words through David recorded at Ps 95:11 were more than a judgment of His rebellious people; His words also conveyed a promise. The Israelites failed to enter into God’s rest. But the letter to the Hebrews does not dwell on their failures; rather, it introduces an intriguing theme: The promise to enter into his rest still “remains,” that is, it is open to Christians. (See study notes on Heb 4:3, 10.) This is the first of many times in this letter that Paul mentions “a promise” originating with God. (Some other examples are found at Heb 6:12, 17; 9:15; 10:36; 11:9.) This idea forms a reassuring theme. In ancient non-Biblical Greek literature, it was very rare to read about a god who made promises to humans.

let us be on guard: Lit., “let us be in fear.” One reference work explains that “the kind of fear which is recommended here is that which leads to caution and care.”

fall short of it: The rebellious Israelites had failed to work in harmony with God’s advancing purpose. Thus, they missed out on an opportunity to enter into God’s rest. Because of their rebellious spirit, they disqualified themselves from entering the Promised Land. (See study note on Heb 3:11.) Paul urges the Hebrew Christians to avoid acting in a way that would cause them to miss out on the promised rest.

we have also had the good news declared to us: Jehovah declared good news to the Israelites after the Exodus. Among his promises, he told them that if they were obedient, they would enter into his rest in the Promised Land, enjoying a special relationship with him. In time, they would become “a kingdom of priests.” (Ex 19:5, 6; 23:20-25, 31) The nation failed to exercise faith and proved disobedient. So Jehovah eventually rejected that nation and “had the good news declared” to those who became Christ’s spirit-anointed disciples. If they exercised faith and proved obedient, they would enter into God’s rest, enjoy his favor, and become kings and priests in the heavenly Kingdom.​—1Pe 2:9; Re 5:10.

they were not united by faith with those who listened: The majority of the Israelites of Moses’ day did not benefit from the word, or the message of the good news, declared to them. The Israelites did not have faith like that of Joshua and Caleb, who were among “those who listened” to the message, that is, obeyed it. In contrast, the disobedient Israelites refused to obey Jehovah’s command to take possession of the Promised Land.​—Nu 14:1-11, 35-38.

we who have exercised faith do enter into the rest: The context shows that Paul refers to the rest day that began when Jehovah finished his work of creation. (Heb 4:4, 5, 10) The Genesis record provides a key fact about that day: “God went on to bless the seventh day and to declare it sacred.” (Ge 2:2, 3) This declaration meant that by the end of the rest day, all of Jehovah’s purposes regarding the earth and mankind would be fulfilled. All creation would be exactly as God intended it to be. Though the rebellion of Satan, Adam, and Eve brought disharmony into that rest day, their actions did not disrupt Jehovah’s purpose. Paul’s inspired words assured the Hebrew Christians that they could enter into Jehovah’s rest. They could join Jehovah in his rest by obediently working in harmony with his advancing purpose. For example, they needed to trust in Jehovah and exercise faith in his promises.​—Heb 3:19; 4:6.

although his works were finished: Jehovah’s earthly creative works were finished after Eve was created. So Paul’s reasoning here might be summed up this way: God’s rest day began long ago, and ever since then, God has invited humans to enter that rest. Although many refuse, the opportunity to “enter into the rest” has remained open for those who exercise faith.

by saying long afterward in David’s psalm: Paul quotes Ps 95:7, 8 and attributes that psalm to David. (The writer of Ps 95 is not identified in the Hebrew text, but the Greek Septuagint has a superscription that reads: “A song of praise by David.”) Those words were indeed penned “long afterward.” By David’s day, about 450 years had passed since God declared that the rebellious Israelites would not enter into his rest (Nu 14:22, 23; Heb 3:7, 11; 4:3, 5) and nearly 3,000 years had passed since the start of God’s rest day (Ge 2:2).​—See study note on Heb 4:4.

“And God rested on the seventh day from all his works”: Paul quotes from Ge 2:2, which refers to the seventh day of the creative week. In that verse, the Hebrew expression rendered “he began to rest” suggests that God’s day of rest had not come to its end. This understanding is supported by the following points: Regarding all the earlier creative days, it is stated that “there was evening and there was morning,” meaning that each successive day had ended. (Ge 1:5, 8, 13, 19, 23, 31) However, no such statement is made regarding the seventh day. In addition, at Heb 4:7, Paul applies the expression “Today,” as used at Ps 95:7, to God’s day of rest, indicating that the day was still ongoing when David penned that inspired psalm. (Ps 95:7-11; see study note on Heb 4:7.) In harmony with this reasoning, Paul shows that the seventh day was still ongoing in his time and that it was possible for Christians to enter “into God’s rest.”​—Heb 4:3, 10, 11.

“They will not enter into my rest”: Moses noted that Jehovah told the rebellious Israelites: “None of you will enter into the land that I swore to have you reside in.” (Nu 14:30) The psalmist was inspired to add Jehovah’s words quoted here: “They will not enter into my rest.” (Ps 95:11) That generation of rebels was barred from entering into Canaan, so they missed out on an opportunity to work along with Jehovah God in fulfilling his purpose. For the nation of Israel, his purpose was to establish them in the Promised Land, where they could dwell in peace. (1Ki 8:56; 1Ch 22:9) When they rebelled, they missed out on entering into God’s rest. Still, Paul goes on to show how Christians can enter into God’s rest.​—See study notes on Heb 4:1, 3.

they were not united by faith with those who listened: The majority of the Israelites of Moses’ day did not benefit from the word, or the message of the good news, declared to them. The Israelites did not have faith like that of Joshua and Caleb, who were among “those who listened” to the message, that is, obeyed it. In contrast, the disobedient Israelites refused to obey Jehovah’s command to take possession of the Promised Land.​—Nu 14:1-11, 35-38.

did not enter in because of disobedience: In a similar statement at Heb 3:19, Paul says that the Israelites did not enter into God’s rest “because of lack of faith.” Their lack of faith in Jehovah’s promises to support and protect them led them to disobey his commands. The result of this disobedience was that those rebels did not enter the Promised Land and did not enter into God’s rest. (See study notes on Heb 3:11; 4:2.) The Bible shows that exercising faith involves obedience.​—Joh 3:16 and study note, 36; compare Jas 2:20-23.

exercising faith in him: Lit., “believing into him.” The Greek verb pi·steuʹo (related to the noun piʹstis, generally rendered “faith”) has the basic meaning “to believe; to have faith,” but it can express different shades of meaning, depending on context and grammatical constructions. The meaning of this term often goes beyond mere belief or recognition that someone exists. (Jas 2:19) It includes the idea of faith and trust that lead to obedient action. At Joh 3:16, the Greek verb pi·steuʹo is used together with the preposition eis, “into.” Regarding this Greek phrase, one scholar noted: “Faith is thought of as an activity, as something men do, i.e. putting faith into someone.” (An Introductory Grammar of New Testament Greek, Paul L. Kaufman, 1982, p. 46) Jesus obviously refers to a life characterized by faith, not just a single act of faith. At Joh 3:36, the similar expression “the one who exercises faith in the Son” is contrasted with “the one who disobeys the Son.” Therefore, in that context, “to exercise faith” includes the idea of demonstrating one’s strong beliefs or faith through obedience.

by saying long afterward in David’s psalm: Paul quotes Ps 95:7, 8 and attributes that psalm to David. (The writer of Ps 95 is not identified in the Hebrew text, but the Greek Septuagint has a superscription that reads: “A song of praise by David.”) Those words were indeed penned “long afterward.” By David’s day, about 450 years had passed since God declared that the rebellious Israelites would not enter into his rest (Nu 14:22, 23; Heb 3:7, 11; 4:3, 5) and nearly 3,000 years had passed since the start of God’s rest day (Ge 2:2).​—See study note on Heb 4:4.

“And God rested on the seventh day from all his works”: Paul quotes from Ge 2:2, which refers to the seventh day of the creative week. In that verse, the Hebrew expression rendered “he began to rest” suggests that God’s day of rest had not come to its end. This understanding is supported by the following points: Regarding all the earlier creative days, it is stated that “there was evening and there was morning,” meaning that each successive day had ended. (Ge 1:5, 8, 13, 19, 23, 31) However, no such statement is made regarding the seventh day. In addition, at Heb 4:7, Paul applies the expression “Today,” as used at Ps 95:7, to God’s day of rest, indicating that the day was still ongoing when David penned that inspired psalm. (Ps 95:7-11; see study note on Heb 4:7.) In harmony with this reasoning, Paul shows that the seventh day was still ongoing in his time and that it was possible for Christians to enter “into God’s rest.”​—Heb 4:3, 10, 11.

Joshua: Joshua, the son of Nun, is referred to twice in the Christian Greek Scriptures. (See study note on Ac 7:45.) In Hebrew, his name means “Jehovah Is Salvation.” (Jos 1:1, ftn.) The Greek equivalent of the name is I·e·sousʹ, which is usually translated “Jesus.” (See study note on Mt 1:21.) However, the context shows that in this case, I·e·sousʹ refers to the Joshua of the ancient nation of Israel who led God’s people into the Promised Land. Here Paul highlights that only through Jesus Christ, a leader greater than Joshua, would God’s promises be fulfilled.

have spoken of another day: Although Joshua led the Israelites into the Promised Land, that land did not become a lasting place of rest. After Joshua died, God’s people again turned rebellious. Their land was soon blighted by idolatry, war, and oppression. (Jg 2:10-15) The Israelites were again at odds with God’s purpose, so they failed to enter into his sacred rest day. However, as Paul points out under inspiration, God later spoke “of another day” of rest “in David’s psalm.” (Heb 4:7, 8) Jehovah there referred to that rest day as “today.” (Ps 95:7) He thus showed that the opportunity to enter into his rest was still open. And as Paul indicates at Heb 4:9, Christians need to seize that opportunity.​—See study note on Heb 4:3.

we who have exercised faith do enter into the rest: The context shows that Paul refers to the rest day that began when Jehovah finished his work of creation. (Heb 4:4, 5, 10) The Genesis record provides a key fact about that day: “God went on to bless the seventh day and to declare it sacred.” (Ge 2:2, 3) This declaration meant that by the end of the rest day, all of Jehovah’s purposes regarding the earth and mankind would be fulfilled. All creation would be exactly as God intended it to be. Though the rebellion of Satan, Adam, and Eve brought disharmony into that rest day, their actions did not disrupt Jehovah’s purpose. Paul’s inspired words assured the Hebrew Christians that they could enter into Jehovah’s rest. They could join Jehovah in his rest by obediently working in harmony with his advancing purpose. For example, they needed to trust in Jehovah and exercise faith in his promises.​—Heb 3:19; 4:6.

Jesus: Corresponds to the Hebrew name Jeshua or Joshua, a shortened form of Jehoshua, meaning “Jehovah Is Salvation.”

Joshua: Here referring to the leader of Israel who brought the Israelites into the Promised Land. (De 3:28; 31:7; Jos 1:1, 2) The Hebrew name Jehoshua and its shortened form Joshua mean “Jehovah Is Salvation.” Luke here uses its Greek equivalent, I·e·sousʹ. The Latin form of the same name is Jesus (Iesus). (See App. A4.) This was a common name among Jews in Bible times. In the Christian Greek Scriptures, four people referred to by the Greek name I·e·sousʹ are mentioned: Joshua, the son of Nun, the successor of Moses (Ac 7:45; Heb 4:8); an ancestor of Jesus Christ (Lu 3:29); Jesus Christ himself (Mt 1:21); and a Christian, evidently Jewish, who was one of Paul’s fellow workers (Col 4:11). Josephus mentions several others, besides those in the Bible record, bearing that name.

there remains a sabbath-rest: The Greek term here rendered “sabbath-rest” (sab·ba·ti·smosʹ) is not the one usually used for “the Sabbath.” (See, for example, Mt 12:1; 28:1 and study note; Lu 4:16) According to one reference work, it “does not refer to a ‘sabbath day’ as such.” Rather, it “stresses festivity and joy, expressed in worship and praise of God.” Another reference calls it “a special period of rest for God’s people modeled after the traditional sabbath.” So Paul is referring to a future time when the real meaning of the Sabbath would be fulfilled. As “Lord of the Sabbath,” Jesus would then provide complete rest or relief from the burdensome effects of sin and death. (Mt 12:8 and study note) Paul may have used this unique Greek word​—which is not found anywhere else in the Greek Scriptures nor even in the Septuagint​—to emphasize that he was not referring to the traditional Jewish Sabbath. And as the Bible shows elsewhere, Christians are not under obligation to observe a literal Sabbath day.​—See Glossary, “Sabbath”; see also Col 2:14, 16 and study note.

the observance of a festival or of the new moon or of a sabbath: Under the Mosaic Law, God’s people were required to commemorate these special occasions. (See study note on Ga 4:10 and Glossary, “Festival of Booths,” “Festival of Dedication,” “Festival of Unleavened Bread,” “New moon,” “Pentecost,” and “Sabbath.”) Some were claiming that all Christians must continue to observe these occasions, but Paul urged them to disregard such claims. They were not to allow anyone to judge them based on whether they observed festivals commanded by the Mosaic Law, which by then was obsolete.

Lord of the Sabbath: Jesus applies this expression to himself (Mr 2:28; Lu 6:5), indicating that the Sabbath was at his disposal for doing the work commanded by his heavenly Father. (Compare Joh 5:19; 10:37, 38.) On the Sabbath, Jesus performed some of his most outstanding miracles, which included healing the sick. (Lu 13:10-13; Joh 5:5-9; 9:1-14) This evidently foreshadowed the kind of relief he will bring during his Kingdom rule, which will be like a sabbath rest.​—Heb 10:1.

Sabbath: Lit., “Sabbaths.” In this verse, the plural form of the Greek word sabʹba·ton occurs twice. In the first instance, it refers to a single Sabbath day, the seventh day of the week, and it is rendered “the Sabbath.” In the second instance, where it refers to a period of seven days, it is rendered of the week. The Sabbath day (Nisan 15) ended at sunset. Although some have understood Matthew’s account to refer to a time at dusk “after the Sabbath,” the other Gospel accounts clearly show that the women came to view the grave “early” in the morning on Nisan 16, “when the sun had risen.”​—Mr 16:1, 2; Lu 24:1; Joh 20:1; see also Glossary and App. B12.

the man who has entered into God’s rest: God chose to rest by ceasing to carry out earthly works of creation. He did so in order to let his purpose respecting the earth come to a glorious fulfillment. (Ge 2:2, 3) Paul urges Hebrew Christians to work in harmony with God’s advancing purpose by resting “from [their] own works,” that is, by accepting God’s arrangements for redemption through Christ. They could not establish their own righteousness through personal efforts, including performing works based on the Mosaic Law, which was by then considered dead. (Ro 10:4; Col 2:13, 14; Heb 7:12; compare study note on Heb 6:1.) Additionally, they needed to avoid falling into the “pattern of disobedience” set by the unfaithful Israelites.​—Heb 4:11; see study note on Heb 4:3.

we who have exercised faith do enter into the rest: The context shows that Paul refers to the rest day that began when Jehovah finished his work of creation. (Heb 4:4, 5, 10) The Genesis record provides a key fact about that day: “God went on to bless the seventh day and to declare it sacred.” (Ge 2:2, 3) This declaration meant that by the end of the rest day, all of Jehovah’s purposes regarding the earth and mankind would be fulfilled. All creation would be exactly as God intended it to be. Though the rebellion of Satan, Adam, and Eve brought disharmony into that rest day, their actions did not disrupt Jehovah’s purpose. Paul’s inspired words assured the Hebrew Christians that they could enter into Jehovah’s rest. They could join Jehovah in his rest by obediently working in harmony with his advancing purpose. For example, they needed to trust in Jehovah and exercise faith in his promises.​—Heb 3:19; 4:6.

repentance from dead works: These “dead works” include acts of wrongdoing as well as attempts to gain salvation that are not in harmony with God’s will. (Mt 7:21) Among such dead works were the efforts that some made to earn salvation by observing the Mosaic Law when it was no longer in force. (Ro 10:2-4; Ga 2:16 and study note) Even seemingly good works could be considered dead, or useless, if not motivated by love. (1Co 13:3) The Hebrew Christians needed to repent, or turn away from, all such dead works in order to progress to maturity.​—Heb 9:14.

Do your utmost: Paul uses this expression to urge Timothy to “be zealous/eager, take pains, make every effort, be conscientious,” as the Greek word (spou·daʹzo) is defined in one lexicon. Then, having God’s approval, Timothy would be a good workman. He would have no cause for shame, even if others failed to appreciate his efforts or opposed him.

do our utmost: See study note on 2Ti 2:15.

heart: When used in a figurative sense, this term generally refers to the total inner person. When mentioned together with “soul” and “mind,” however, it evidently takes on a more specific meaning and refers mainly to a person’s emotions, desires, and feelings. The three terms used here (heart, soul, and mind) are not mutually exclusive; they are used in an overlapping sense, emphasizing in the strongest possible way the need for complete and total love for God.

the word of God: The context shows that here “the word of God” refers to God’s message expressing his purpose, his word of promise. In the preceding verses (Heb 3:7–4:11), Paul discussed God’s expressed purpose for the Israelites. They were to become his special property and enter the Promised Land, where they could enjoy pure worship and the blessings it brings. (Ex 3:8; 19:5, 6; De 12:9, 10) God arranged for his promises and his purposes to be recorded under inspiration in his written Word, the Bible. Thus, by extension, the phrase “the word of God” as found at Heb 4:12 can rightly be applied to the Bible.​—Compare 2Ti 3:16 and study note.

the word of God is alive: God’s word, his expressed purpose, is “alive” in a number of ways. Earlier, the disciple Stephen had used similar wording to refer to the Law given to the Israelites at Mount Sinai. Stephen used the expression “living sacred pronouncements [lit., “living words”].” (Ac 7:38; see also Ro 3:2 and study note.) That “word,” or message, gave a hope of life to those who chose to apply it. (De 32:47) Also, the divine message was meant to live in the hearts of those who embraced it. (De 30:14) Most important, Jehovah God is always alive and working to fulfill his word; therefore, his word is enduring, lasting, and effective.​—Isa 55:10, 11.

exerts power: Or “is powerful (active).” In the case of the Israelites who did not cooperate with God’s purpose, “the word of God” exerted power by revealing the lack of faith in their hearts. (Heb 3:8, 16-19) Paul here urges the Hebrew Christians to learn from this inspired record. He knew that the powerful, effective “word of God” would exert unfailing power in their lives as well; it could reveal what was in their hearts, build up their faith, and help them to change their lives for the better.​—Compare study notes on Php 2:13 and 1Th 2:13, where Paul uses a term related to the one here translated “exerts power.”

two-edged sword: The Greek word for “sword” (maʹkhai·ra) in this verse likely refers to a relatively short sword. (For an example, see Media Gallery, “Roman Sword”; compare Re 1:16; 2:12; 6:8, where a different Greek word, rhom·phaiʹa, rendered “long sword,” is used.) Some swords were “two-edged,” that is, their blade had two sharp edges, making it possible to cut with both sides. This word picture emphasizes the penetrating power of God’s word. It is more powerful and effective than any man-made instrument or tool, as Paul goes on to explain.

the dividing of soul and spirit: Paul here stresses that God’s word, or message, can deeply penetrate the inner person, as would a sharp sword. As used in the Bible, the Greek word rendered “soul” generally refers to a living creature and thus to what is physical, tangible, and visible. (See Glossary, “Soul”; see also study note on 1Co 15:44.) Here, then, “soul” refers to what a person appears to be on the outside, while “spirit” refers to what a person is on the inside, his dominant mental attitude. (See Glossary, “Spirit.”) God’s inspired word pierces to “the dividing of soul and spirit” in that it reveals much more than what a person appears to be on the surface. The way a person responds to God’s message reveals his true self, his attitudes and motives.

joints from the marrow: This word picture further emphasizes how deeply God’s word can penetrate the inner person. Joints (where bones come together) and marrow are not visible, but they function within the body, beneath the surface. In fact, because marrow is found only deep inside the bones, this Greek word was also used figuratively to refer to the kernel or innermost part of something. Here Paul combines these terms in a figure of speech to show that God’s word can reach into, penetrate, and influence even the deepest thoughts and emotions.

able to discern thoughts and intentions of the heart: The Greek term rendered “able to discern” (lit., “able to judge”) conveys the idea of scrutinizing, evaluating, and distinguishing. The discerning power of God’s word is seen in that it is even able to distinguish between “thoughts” and “intentions,” two ideas that are very close in meaning. A person’s reaction to God’s message can reveal his thoughts​—what he is thinking about. But the power of God’s word goes further in that it can reveal his intentions​—the underlying reasons why he thinks as he does. This concluding statement of Heb 4:12 indicates that God’s word pierces deep into the figurative heart, discerning a person’s thoughts, attitudes, desires, motivations, and purposes, thus bringing the entire inner person to light.​—See study notes on Mt 22:37; Eph 5:19.

in your hearts: In the Bible, the term “heart” when used in a figurative way generally refers to the inner person, including all thoughts, intentions, qualities, feelings, and emotions. (Compare Ps 103:1, 2, 22.) The Greek expression used here and at Col 3:16 is broad in meaning and could be understood to include the idea of singing within oneself, silently. In other words, one’s heart and mind are filled with the spiritual sentiments expressed in songs of praise to God, along with the accompanying melodies. The Greek expression could also be rendered “with your hearts,” which would include the idea of singing in a heartfelt way, with the right heart attitude.

physical: The Greek word psy·khi·kosʹ used here is derived from the word psy·kheʹ, traditionally rendered “soul.” (Compare the rendering “soulical” in the Kingdom Interlinear.) Here it is used to describe the bodies of earthly creatures in contrast with spiritual bodies; it refers to that which is material, tangible, visible, and mortal.​—See Glossary, “Soul.”

which is also at work in you believers: A form of the Greek word e·ner·geʹo, here rendered “is . . . at work,” may also be rendered “energizes.” (See study note on Php 2:13.) Because the message that Paul and his coworkers were preaching was no mere “word of men [or, “humans”]” but, rather, “the word of God,” it was powerfully at work in genuine believers. (At Heb 4:12, a related Greek verb is rendered “exerts power.”) During his ministry, Paul saw many who made extraordinary changes in their lives, thanks to the power of God’s word. (1Co 6:9-11; Eph 2:3; Tit 3:3) Paul himself was living proof of the power of “the word of God” to change a man’s personality and way of life.​—Ga 1:13, 22, 23; 1Ti 1:12-14.

energizes you: Or “is acting within you.” The Greek word e·ner·geʹo appears twice in this verse, first rendered “energizes” and then “giving you . . . power to act.” God’s holy spirit, or active force, is the greatest source of power, or energy, in the universe. God used it to create all things. (Ge 1:2; Ps 104:30; Isa 40:26) By means of his holy spirit, Jehovah gives his servants the needed energy, or “power to act,” when their power is waning. (Isa 40:31) Jehovah’s spirit can also enhance a person’s natural abilities, according to the need. (Lu 11:13; 2Co 4:7) The apostle Paul often experienced this combination of personal exertion plus added assistance from God.​—Php 4:13; Col 1:29.

sacred pronouncements: This expression occurs only four times in the Christian Greek Scriptures, and it translates the plural form of the Greek word loʹgi·on (meaning “little word”), a diminutive of loʹgos (word). Originally, loʹgi·on meant only a brief sacred statement, but in time it came to signify any divine communication. Paul here referred to the entire Hebrew Scriptures and apparently also to the part of the Christian Greek Scriptures written up to that time. The writing of this body of inspired Scriptures was entrusted to the Jews, who wrote “as they were moved by holy spirit.” (2Pe 1:20, 21) In the Septuagint, the word loʹgi·on is often used to render Hebrew expressions that refer to God’s pronouncements, such as at Ps 12:6 (11:6, LXX): “The sayings of Jehovah are pure.”

All Scripture: This expression, which is broad in meaning, certainly includes the entirety of the Hebrew Scriptures. (Lu 24:44 and study note) Timothy knew those “holy writings” well. (2Ti 3:15 and study note) Further, it seems that the first-century Christians viewed the part of the Christian Greek Scriptures that had been written up to that time as belonging to the inspired Scriptures. For example, when Peter wrote his second letter, about 64 C.E. (probably not long before Paul wrote this letter to Timothy), he mentioned some of Paul’s writings as part of “the Scriptures.” (2Pe 3:16; see also study notes on 1Co 12:10; 1Ti 5:18.) By saying that “all Scripture is inspired of God,” Paul reminds Timothy as well as all Christians to trust the wisdom of God’s inspired Word and to rely on it in all that they do.

the one to whom we must give an account: This expression may suggest a word picture of a man settling accounts with those under his authority. (Compare Mt 18:23; 25:19; Lu 16:2, where the Greek word here rendered “account” conveys a similar idea.) God is the one to whom all humans must answer for what they do. (Ps 62:12; Pr 24:12; Ec 12:13, 14; Ro 2:6; 14:12; 2Th 1:7-9; 1Pe 1:17; 4:5) Of course, Paul did not mean that Jehovah watches Christians with the intention of punishing them for their mistakes. Instead, he observes his people with loving concern and with a keen desire to reward them.​—Pr 19:17; Isa 40:10; Mt 6:4, 6; Heb 11:6.

high priest: The letter to the Hebrews is the only book in the Christian Greek Scriptures that refers to Jesus as “high priest,” and this verse is the first occurrence. The other occurrences are at Heb 3:1; 4:14, 15; 5:5, 10; 6:20; 7:26; 8:1; 9:11.​—See Glossary and study note on Heb 4:14.

a great high priest: In his letter, Paul has already briefly mentioned that Jesus is a high priest. (Heb 3:1; see study note on Heb 2:17.) Here he adds the adjective “great” to that title. (Compare Heb 10:21.) In fact, as the letter goes on to show, Jesus was greater than any of the high priests in Aaron’s lineage.​—Heb 4:14–7:28.

who has passed through the heavens: Paul here begins a discussion of the superiority of Christ’s priesthood over that of the high priests who served in the earthly tabernacle and later at the temple. Under the Mosaic Law, the high priest entered the Most Holy once a year to offer the blood of an atonement sacrifice for the nation of Israel. (Heb 9:7) However, the great High Priest, Jesus, after his resurrection, entered into God’s presence in “heaven itself” to offer the value of his shed blood. His sacrifice made complete and permanent atonement for all those who exercise faith in him.​—Heb 9:11, 12, 23, 24; 10:1-4.

we do not have a high priest who cannot sympathize: Paul does not simply say that Jesus can sympathize; rather, the apostle uses a double negative to add emphasis (“we do not have . . . who cannot”). Paul thus reassures the Hebrew Christians that Jesus is significantly different from the imperfect humans who served as high priests. In the history of Israel, some high priests at times proved unsympathetic toward the people they were supposed to help.

sympathize with our weaknesses: The Greek word rendered “sympathize” means to share the experience and feelings of another person. (See also Heb 10:34, where Paul uses the same Greek verb.) Jesus’ life on earth enhanced his sympathy for humans. He was fully human, and he suffered losses, disappointments, mistreatment, weariness, and humiliation. (See study note on Heb 2:17.) Moreover, time and again he showed that he sympathizes deeply with those who struggle against pressures to sin.​—See also study notes on Mr 5:34; Joh 11:33, 35.

tested in all respects: See study notes on Heb 2:18; 4:15; 5:8.

he learned obedience: Jesus had always been an obedient Son of God, even when some other heavenly “sons of the true God” rebelled. (Ge 6:2) Before coming to earth, Jesus displayed a humble and obedient attitude. (Isa 50:5) But as a human on earth, he learned by experience what it was like to be obedient under painful circumstances that he would never have encountered in heaven. (Php 2:8; Heb 10:9) His obedience was thus tested and perfected, so that through him Jehovah could grant everlasting life to obedient mankind.​—See study notes on Heb 5:9.

sympathize with our weaknesses: The Greek word rendered “sympathize” means to share the experience and feelings of another person. (See also Heb 10:34, where Paul uses the same Greek verb.) Jesus’ life on earth enhanced his sympathy for humans. He was fully human, and he suffered losses, disappointments, mistreatment, weariness, and humiliation. (See study note on Heb 2:17.) Moreover, time and again he showed that he sympathizes deeply with those who struggle against pressures to sin.​—See also study notes on Mr 5:34; Joh 11:33, 35.

he is able to come to the aid: Because Jesus was tested so thoroughly and suffered so extensively, he fully understands the sufferings of his followers. He is able to “sympathize with our weaknesses.” (Heb 4:15, 16) Paul has shown that Christ comes to the aid of his followers as a merciful and sympathetic high priest. (Heb 2:17; see study note on Heb 2:16.) He fulfills his promise to be with them to the end. (Mt 28:20) He supports them in a variety of ways by means of Jehovah’s holy spirit.​—Lu 11:13; 12:11, 12; Joh 14:13, 14, 16, 26; 15:26.

put to the test: The Greek expression used here is broad in meaning and can be rendered “put to the test” or “tempted,” depending on the context. It is used of temptations as well as major tests of faith. (1Co 10:13; Heb 4:15; 11:17; Re 2:10) Jesus was put to the test in many ways. At the beginning of his ministry, he faced three temptations from Satan, “the ruler of the world.” (Joh 14:30; Mt 4:1-11) During Jesus’ ministry, he was constantly tested​—in some cases, even by his friends. (Mt 16:22, 23) Christ’s ministry ended with the most severe of tests, death by torture. (Heb 12:2) In the face of every test, Jesus kept perfect integrity because of his love for his Father.​—Joh 14:31.

gave way to tears: The word used here (da·kryʹo) is the verb form of the Greek noun for “tears” that is used in such scriptures as Lu 7:38; Ac 20:19, 31; Heb 5:7; Re 7:17; 21:4. The focus seems to be more on the tears shed than on audible weeping. In the Christian Greek Scriptures, this Greek verb is used only here, and it is different from the one used at Joh 11:33 (see study note) to describe the weeping of Mary and the Jews. Jesus knew that he was going to resurrect Lazarus, but it saddened him greatly to see his beloved friends stricken with grief. Moved by deep love and compassion for his friends, he shed tears openly. This account makes it clear that Jesus has fellow feeling for those who lose loved ones to Adamic death.

groaned . . . and became troubled: The combination of these two original-language words describes Jesus’ very intense emotions on this occasion. The Greek verb rendered “groaned” (em·bri·maʹo·mai) generally denotes strong feeling, but in this context it indicates that Jesus was so deeply moved that he groaned. The Greek for “became troubled” (ta·rasʹso) literally refers to agitation. According to one scholar, in this context it means “to cause one inward commotion; to affect with great pain or sorrow.” The same verb is used at Joh 13:21 to describe Jesus’ reaction to the thought of being betrayed by Judas.​—See study note on Joh 11:35.

your grievous sickness: Lit., “your scourging.” The literal meaning of this word refers to a form of whipping often used as torture. (Ac 22:24; Heb 11:36) Here used in its figurative meaning, it vividly describes the suffering caused by the woman’s illness.

he had to become like his “brothers”: Jesus became like his disciples, that is, he became completely human. Not only did he have a body of blood and flesh but he also suffered unpleasant experiences and feelings that are common to humans. (Heb 2:10) For example, he experienced hunger, thirst, tiredness, betrayal, humiliation, anguish, pain, and death. (Mt 4:2; 21:18; 27:27-30; Mr 4:37, 38; 14:33, 34; 15:37; Lu 22:44, 47, 48; Joh 4:6, 7; 19:1-3, 28) He showed tender empathy for the people around him​—those whom he did not know at all and those who were close to him. (Mr 5:34; Lu 13:11, 12, 16; Joh 11:32-35) He “had to” experience life as a human in order to serve as an understanding and sympathetic High Priest for mankind.​—Heb 4:15.

Let us, then, approach . . . with freeness of speech: Though sinful, Christians can approach Jehovah by worshipping him acceptably and praying to him freely. They can do so because Jesus, as “a great high priest,” applies the benefits of the ransom sacrifice in their behalf. (Heb 4:14; 10:19-22, 35; see study notes on Eph 3:12; Heb 3:6.) The form of the Greek verb rendered “let us . . . approach” indicates that a Christian can freely approach God’s throne at any time. However, this “freeness of speech” does not mean that Christians are free to speak to Jehovah in an irreverent or overly casual manner. They should pray in a respectful and dignified manner with full faith and confidence that Jehovah is willing to hear their prayers.​—1Jo 3:21, 22; 5:14.

the throne of undeserved kindness: In the Bible, “throne” is often used figuratively to signify a seat of ruling authority. Jehovah’s throne of undeserved kindness thus represents his way of ruling, which is characterized by his generous love and kindness. (See Glossary, “Undeserved kindness.”) Such kindness moved Jehovah to provide a way for imperfect humans to approach his royal presence. Paul urges the Hebrew Christians to take advantage of this great undeserved kindness, which is extended by means of Jesus Christ, the “great high priest,” on the basis of his ransom sacrifice. (Heb 4:14; see study notes on Joh 1:14.) Thus, when approaching God in prayer, true Christians can trust that they will “receive mercy and find undeserved kindness . . . at the right time”​—whenever it is needed.

this freeness of speech: A Christian has “freeness of speech” (or, “boldness; fearlessness”) because he has a good relationship with Jehovah God. He can speak to God in prayer freely and with confidence because he exercises faith in His Son, Jesus Christ, and in the ransom sacrifice. (Heb 4:16; 1Jo 5:14) In some contexts, the Greek term that is here rendered “freeness of speech” may also refer to speaking openly and freely about the Christian faith.​—See study notes on Ac 4:13; 28:31; 2Co 7:4.

our freeness of speech: Or “our boldness; our confidence.” As used in the Christian Greek Scriptures, the expression rendered “freeness of speech” can refer to speaking up boldly as well as to approaching Jehovah confidently in worship. The Hebrew Christians were surrounded by Jews who adhered to the Mosaic Law’s arrangements for approach to God. The Jews considered their way of worship far superior to the Christian way of worship. So these Christians needed boldness to preach the good news about Jesus as the true Messiah. (Compare study notes on Ac 4:13; 28:31.) They also needed to remain confident that through Jesus, they were free to approach Jehovah in worship and in prayer.​—See study notes on Eph 3:12; Heb 4:16.

divine favor: Or “undeserved kindness.” The Greek word khaʹris occurs more than 150 times in the Christian Greek Scriptures and conveys different shades of meaning, depending on the context. When referring to the undeserved kindness that God shows toward humans, the word describes a free gift given generously by God with no expectation of repayment. It is an expression of God’s bounteous giving and generous love and kindness that the recipient has done nothing to merit or earn; it is motivated solely by the generosity of the giver. (Ro 4:4; 11:6) This term does not necessarily highlight that the recipients are unworthy of receiving kindness, which is why Jesus could be a recipient of this favor, or kindness, from God. In contexts involving Jesus, the term is appropriately rendered “divine favor,” as in this verse, or “favor.” (Lu 2:40, 52) In other contexts, the Greek term is rendered “favor” and “kind gift.”​—Lu 1:30; Ac 2:47; 7:46; 1Co 16:3; 2Co 8:19.

full of divine favor and truth: “The Word,” Jesus Christ, had God’s favor and was always truthful. But the context indicates that this phrase involves more; Jehovah specially chose his Son to explain and demonstrate the Father’s undeserved kindness and truth in full measure. (Joh 1:16, 17) These qualities of God were so fully revealed through Jesus that he could say: “Whoever has seen me has seen the Father also.” (Joh 14:9) Jesus was God’s means of extending undeserved kindness and truth to any who would favorably receive such.