Hebrews 4:15

Hebrews 4:15 in Multiple Translations

Berean Standard Bible BSB

For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who was tempted in every way that we are, yet was without sin.

King James Version 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.

American Standard Version 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.

Bible in Basic English BBE

For we have not a high priest who is not able to be touched by the feelings of our feeble flesh; but we have one who has been tested in all points as we ourselves are tested, but without sin.

Free Bible Version FBV

For the high priest we have isn't one who doesn't sympathize with our weaknesses, but one who was tempted in all the ways we are, but did not sin.

Geneva Bible 1599 GNV

For we haue not an hie Priest, which can not be touched with the feeling of our infirmities, but was in all things tempted in like sort, yet without sinne.

Young's Literal Translation 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;

World English Bible WEB

For we don’t have a high priest who can’t be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin.

Noah Webster Bible WBS

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

Douay-Rheims 1899 DRV

For we have not a high priest, who can not have compassion on our infirmities: but one tempted in all things like as we are, without sin.

Translation for Translators T4T

Our Supreme Priest can indeed [LIT] compassionately deal with us who tend to sin easily, because he also was tempted to sin in every way that we are tempted to sin, and yet he did not sin.

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Berean Amplified Bible — Hebrews 4:15

BAB

Word Study

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Hebrews 4:15 Interlinear (Deep Study)

BIB

GRK ου γαρ εχομεν αρχιερεα μη δυναμενον συμπαθησαι ταις ασθενειαις ημων πεπειραμενον δε κατα παντα καθ ομοιοτητα χωρις αμαρτιας

ου ou G3756 no Particle-N

γαρ gar G1063 for Conj

εχομεν echō G2192 to have/be Verb-PAI-1P

αρχιερεα archiereus G749 high-priest Noun-ASM

μη mē G3361 not Particle-N

δυναμενον dunamai G1410 be able Verb-PNP-ASM

συμπαθησαι sumpatheō G4834 to sympathize Verb-AAN

ταις ho G3588 the/this/who Art-DPF

ασθενειαις astheneia G769 weakness: weak Noun-DPF

ημων egō G1473 I/we Pron-1GP

πεπειραμενον peiraō G3987 to try Verb-RPP-ASM

δε de G1161 then Conj

κατα kata G2596 according to Prep

παντα pas G3956 all Adj-APN

καθ kata G2596 according to Prep

ομοιοτητα homoiotēs G3665 likeness Noun-ASF

χωρις chōris G5565 without Adv

αμαρτιας hamartia G266 sin Noun-GSF

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Greek Word Reference — Hebrews 4:15

ου ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

εχομεν echō G2192 "to have/be" Verb-PAI-1P

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

Definition: ἔχω, [in LXX for אָצֵל (ἐχόμενος), יֵשׁ,בַּעַל, etc., 59 words in all ;] (on the Aktionsart of the various tenses, see M, Pr., 110, 145, 150, 183), to have, as in cl., in various senses and constructions. __I. Trans.; __1. 1. to have, hold, hold fast, etc.; __(a) to hold, as, in the hand: Rev.5:8 14:6, al.; ἐν τ. χειρί, Rev.1:16 10:2, al.; __(b) of arms and clothing, = φέρω, φορέω, to bear, wear: Mat.3:4 22:12, al.; so frequently present ptcp. (LS, see word, A, I, 6; Bl., 74, 2), Mrk.11:13, Jhn.18:10, Rev.9:17, al.; __(with) of a woman, ἐν γαστρὶ ἔ, to be with child: Mrk.13:17, Rom.9:10; __(d) to hold fast, keep: Luk.19:20; metaphorically, of the mind and conduct, Mrk.16:8 (cf. Job.21:6, Isa.13:8; Deiss., BS, 293; Field, Notes, 44f.), Jhn.14:21, Rom.1:28, 1Ti.3:9, 2Ti.1:13, Rev.6:9, al.; __(e) to involve: Heb.10:35 (LXX), Jas.1:4, 1Jn.4:18; (f) = Lat. habere (Bl., §34, 5; 73, 5), to hold, consider: with accusative and predic. ptcp., Luk.14:18; with accusative, before ὡς, Mat.14:5; εἰς (Hebraism), Mat.21:46; on (Bl., §70, 2), Mrk.11:32. __2. to have, possess; __(a) in general, with accusative of thing(s): Mat.19:22, Mrk.10:22, Luk.12:19, Jhn.10:16, 1Co.11:22, al.; of wealth or poverty, absol., ἔχειν (neg. οὐκ, μή), Mat.13:12 25:29, 2Co.8:12; ἐκ τ. ἔχειν, according to your means, 2Co.8:11; __(b) of relationship, association, and: πατέρα, Jhn.8:41; γυναῖκα (MM, xiv), 1Co.7:2; φίλον, Luk.11:5; βασιλέα, Jhn.19:15; ποιμένα, Mat.9:36; with dupl. accusative, Mat.3:9, al.; __(with) of parts or members: ὦτα, Mat.19:15; μέλη, Rom.12:4; θεμελίους, __(d) with accusative, as periphrasis of verb: μνεῖαν ἔ. (= μεμνῆσθαι), 1Th.3:6; ἀγάπην, Jhn.13:35; γνῶσιν, 1Co.8:1; πεποίθησιν, 2Co.3:4; θλίψιν, Jhn.16:33, etc. (Thayer, see word, I, 2, f., g.); __(e) of duty, necessity, etc.: ἀνάγκην, 1Co.7:37; νόμον, Jhn.19:7; ἐπιταγήν, 1Co.7:25; ἀγῶνα, Php.1:30; κρίμα, 1Ti.5:12; __(f) of complaints and disputes; κατά, with genitive of person(s), Mat.5:23, Mrk.11:25; id. before ὅτι, Rev.2:4, 20; with accusative before πρός, Act.24:19, al.; __(g) with inf., __(α) (cl.) to be able (Field, Notes, 14): Mat.18:25, Mrk.14:8 (sc. ποιῆσαι), Luk.12:4, Act.4:14, al; __(β) of necessity (BL, §69, 4): Luk.12:50, Act.23:17-19 28:19. __II. Intrans. (BL, §53, 1), to be in a certain condition: ἑτοίμως ἔ., with inf., Act.21:13, 2Co.12:14; ἐσχάτως (which see), Mrk.5:23; κακῶς, to be ill, Mat.4:24, al.; καλῶς, Mk 16:[18]; κομψότερον, Jhn.4:52; πῶς, Act.15:36; impers., ἄλλως εἴχει, it is otherwise, 1Ti.5:25; οὕτως, Act.7:1, al.; τὸ νῦν ἔχον, as things now are (Tob.7:11), Act.24:25. __III. Mid., -ομαι, to hold oneself fast, hold on or cling to, be next to: with genitive, τ. ἐχόμενα σωτηρίας, Heb.6:9 (Rendall, in l.); ptcp., ὁ ἐχόμενος, near, next: of place, Mrk.1:38; of time, τ. ἐχομένη (ἡμέρα, expressed or understood), Luk.13:33, Act.20:15 21:26; (σαββάτῳ), Act.13:44. (Cf. ἀν-, προσ-αν-, ἀντ-, ἀπ-, ἐν-, ἐπ-, κατ-, μετ-, παρ-, περι-, προ-, προσ-, συν-, ὑπερ-, ὑπ-έχω.) (AS)

Usage: Occurs in 628 NT verses. KJV: be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use See also: 1 Corinthians 2:16; 2 Corinthians 6:10; 1 Peter 2:12.

αρχιερεα archiereus G749 "high-priest" Noun-ASM

The high-priest was a top Jewish leader, and Jesus is also called the high-priest in Hebrews 2:17 and 3:1. This term refers to the main priest in the Jewish temple. In the Bible, it is used in Mark 2:26 and 14:47.

Definition: ἀρχιερεύς, -έως, ὁ, [in LXX for כּ'' הָרֹאשׁ,כּ'' הַגָּדוֹל ,כּהֵן ;] __1. high-priest: Mrk.2:26 14:47, al.; of Christ: Heb.2:17 3:1, al. __2. In pl., chief priests, including ex-high-priests and members of high-priestly families: Mat.2:4, Mrk.8:31, al. (Cremer, 294; DCG, i, 297f.; MM, see word). (AS)

Usage: Occurs in 119 NT verses. KJV: chief (high) priest, chief of the priests See also: Acts 4:6; Luke 3:2; Hebrews 2:17.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

δυναμενον dunamai G1410 "be able" Verb-PNP-ASM

To be able or have power, as in Matthew 6:24 and Mark 2:7, meaning to have the capability or strength to do something.

Definition: δύναμαι, depon., [in LXX chiefly for יָכֹל ;] to be able, have power, whether by personal ability, permission, or opportunity: with inf. (M, Pr., 205; WM, §44, 3) pres., Mat.6:24, Mrk.2:7, Jhn.3:2, 1Co.10:21, al.; with inf. aor., Mat.3:9, Mrk.1:45, Jhn.3:3, 4 Rom.8:39, al.; with accusative, to be able to do something: Mrk.9:22, Luk.12:26; 2Co.13:8; absol., to be able, capable, powerful: 1Co.3:2 10:13. (AS)

Usage: Occurs in 199 NT verses. KJV: be able, can (do, + -not), could, may, might, be possible, be of power See also: 1 Corinthians 2:14; John 15:4; Hebrews 2:18.

συμπαθησαι sumpatheō G4834 "to sympathize" Verb-AAN

To sympathize means feeling sorry for someone, like when Jesus felt compassion for the crowds in Matthew. It involves understanding and sharing someone's feelings. This concept appears in Hebrews 4:15.

Definition: συν-παθέω (Rec. συμπ-), -ῶ, [in LXX: 4Ma.5:25 AR 4Ma.13:23 * ;] to have a fellow feeling for or with, sympathize with or in: with dative of thing(s), Heb.4:15; dative of person(s), Heb.10:34 (Arist., Plut., al.).† (AS)

Usage: Occurs in 2 NT verses. KJV: have compassion, be touched with a feeling of See also: Hebrews 4:15; Hebrews 10:34.

ταις ho G3588 "the/this/who" Art-DPF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ασθενειαις astheneia G769 "weakness: weak" Noun-DPF

The Greek word for weakness or frailty describes a lack of strength or health, as seen in Luke 13:11-12 and John 11:4, and can also refer to moral frailty. This concept is discussed in various New Testament passages, including Romans and 2 Corinthians.

Definition: ἀσθένεια, -ας, ἡ (ἀσθενής), [in LXX for כָּשַׁל, etc. ;] weakness, frailty, sickness: Luk.13:11-12, Jhn.11:4, Act.28:9, Rom.6:19 8:26, 2Co.11:30 13:4, Gal.4:13 (MM, see word), Heb.5:2 7:28 11:34; ἐν ἀ., Jhn.5:5, 1Co.2:3 15:43, 2Co.12:9; pl., Mat.8:17, Luk.5:15 8:2, 2Co.12:5 12:9-10, 1Ti.5:23, Heb.4:15.† SYN.: μαλακία, νόσος (see DB, iii, 323a) (AS)

Usage: Occurs in 23 NT verses. KJV: disease, infirmity, sickness, weakness See also: 1 Corinthians 2:3; Hebrews 5:2; Hebrews 4:15.

ημων egō G1473 "I/we" Pron-1GP

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

πεπειραμενον peiraō G3987 "to try" Verb-RPP-ASM

To try something means to make an attempt or take a risk, like when the apostle Paul tried to preach to the Jews in Acts 26:21. It involves testing one's abilities or limits.

Definition: πειράω more commonly as depon., πειράομαι, [in LXX for נָסָה ;] to try, attempt: Act.26:21.† (AS)

Usage: Occurs in 3 NT verses. KJV: assay See also: Acts 9:26; Acts 26:21; Hebrews 4:15.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

κατα kata G2596 "according to" Prep

According to means following or matching something. In the Bible, it's used to talk about things happening in line with God's plan or will, like in Matthew 8:32 and Mark 5:13.

Definition: κατά (bef. a vowel κατ᾽, καθ᾽; on the frequently neglect of elision, see Tdf., Pr., 95; WH, App., 146a), prep. with genitive, accusative, down, downwards. __I. C. genitive (WM, §47, k; Bl., §42, 2). __1. C. genitive of thing(s), in local sense; __(a) down, down from: Mat.8:32, Mrk.5:13, Luk.8:33, 1Co.11:4; __(b) throughout (late usage; Bl, l.with): κ. ὅλης κ.τ.λ., Luk.4:14 23:5, Act.9:31 10:37; __(with) in a peculiar adjectival phrase: ἡ κ. βάθους, deep or extreme poverty, 2Co.8:2. __ __2. C. genitive of person(s), usually in hostile sense; __(a) against (in cl. only after verbs of speaking, witnessing, etc.): opposite to ὑπέρ, Mrk.9:40; μετά, Mat.12:30; after ἐπιθυμεῖν, Gal.5:17; λαλεῖν, Act.6:13; διδάσκειν, Act.21:28; ψεύδεσθαι, Jas.3:14; after verbs of accusing, etc., Mat.5:23, Luk.23:14, Rom.8:33, al.; verbs of fighting, prevailing, etc., Mat.10:35, Act.14:2, 1Co.4:6, al.; __(b) of swearing, by: όμνυμι κ. (BL, §34, 1), He 6:13,16, cf. Mat.26:63. __II. C. accusative (WM, §49d; BL, §42, 2). __1. Of motion or direction; __(a) through, throughout: Luk.8:39 9:6 10:4, Act.8:1, 36 al.; __(b) to, towards, over against: Luk.10:32 (Field, Notes, 62), Act.2:1o 16:7, Gal.2:11, Php.3:14, al.; __ __(with) in adverbial phrases, at, in, by, of: κατ᾽ οἶκον, at home, Act.2:46; κατ᾽ ἰδίαν (see: ἴδιος); καθ᾽ ἑαυτόν, Act.28:16, Rom.14:22, Jas.2:17; with pron. of person(s), Act.17:28 18:15, Rom.1:15, Eph.1:15, al. __2. Of time, at, during, about: Act.8:26 12:1 19:23, Rom.9:9 Heb.1:10, al. __3. Distributive; __(a) of place: κ. τόποὐς, Mat.24:7, al.; κ. πόλιν, Luk.8:1, 4 al.; κ. ἐκκλησίαν, Act.14:23. __(b) of time: κ. ἔτος, Luk.2:41; ἑορτήν, Mat.27:15, al.; __(with) of numbers, etc.: καθ᾽ ἕνα πάντες, 1Co.14:31 (on καθ᾽ εἷς, see: εἷς); κ. ἑκατόν, Mrk.6:40; κ. μέρος, Heb.9:5; κ. ὄνομα, Jhn.10:3. __4. Of fitness, reference, conformity, etc.; __(a) in relation to, concerning: Rom.1:3, 4 7:22 9:3, 5, 1Co.12:6 10:18, Php.1:12; κ. πάντα, Act.17:22, Col.3:20, 22 Heb.2:17 4:15; __(b) according to, after, like: Mrk.7:5, Luk.2:27, 29 Jhn.7:24 Rom.8:4 14:15, Eph.2:2, Col.2:8, Jas.2:8, al. __III. In composition, κ. denotes, __1. down, down from (καταβαίνω), etc.), hence, metaphorically; __(a) victory or rule over (καταδουλόω, -κυριεύω, etc.); __(b) "perfective" action (M, Pr., 111ff.). __2. under (κατακαλύπτω), etc.). __3. in succession (καθεξῆς). __4. after, behind (καταλείπω). __5. Hostility, against (καταλαλέω). (AS)

Usage: Occurs in 435 NT verses. KJV: about, according as (to), after, against, (when they were) X alone, among, and, X apart, (even, like) as (concerning, pertaining to touching), X aside, at, before, beyond, by, to the charge of, (charita-)bly, concerning, + covered, (dai-)ly, down, every, (+ far more) exceeding, X more excellent, for, from … to, godly, in(-asmuch, divers, every, -to, respect of), … by, after the manner of, + by any means, beyond (out of) measure, X mightily, more, X natural, of (up-)on (X part), out (of every), over against, (+ your) X own, + particularly, so, through(-oughout, -oughout every), thus, (un-)to(-gether, -ward), X uttermost, where(-by), with See also: 1 Corinthians 1:26; Acts 10:37; 1 Peter 1:2.

παντα pas G3956 "all" Adj-APN

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)

Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.

καθ kata G2596 "according to" Prep

According to means following or matching something. In the Bible, it's used to talk about things happening in line with God's plan or will, like in Matthew 8:32 and Mark 5:13.

ομοιοτητα homoiotēs G3665 "likeness" Noun-ASF

This word refers to a likeness or resemblance to something or someone. It is used in Hebrews 4:15 and 7:15 to describe something that is similar to something else. It can also describe a similarity in manner or way.

Definition: ὁμοιότης, -ητος, ἡ (ὅμοιος), [in LXX: Gen.1:11-12 (מִין), Wis.14:19, 4Ma.15:4 * ;] likeness: καθ᾽ ὁμοιότητα, in like manner, Heb.4:15; id. with genitive (MM, xviii), after the likeness (of), Heb.7:15.† (AS)

Usage: Occurs in 2 NT verses. KJV: like as, similitude See also: Hebrews 4:15; Hebrews 7:15.

χωρις chōris G5565 "without" Adv

Without something, like in John 15:5 where Jesus says we can do nothing without him. It can also mean separately or apart from something.

Definition: χωρίς adv., __1. separately, apart: Jhn.20:7. __2. As prep., with genitive, __(a) separate from, apart from, without (practically equiv. to ἄνευ; see Field, Notes, 103): Mat.13:34, Mrk.4:34, Luk.6:49, Jhn.1:3 15:5, Rom.3:21, 28 4:6 7:8-9 10:14, 1Co.4:8 11:11, 2Co.12:3, Eph.2:12, Php.2:14, 1Ti.2:8 5:21, Phm 14, Heb.4:15 7:7, 20 9:7, 18 9:22, 28 10:25 11:6, 40 12:8, 14 (οὗ χωρίς; see Bl., § 82, 3), Jas.2:18, 20 2:26; __(b) besides: Mat.14:21 15:38, 2Co.11:28.† (AS)

Usage: Occurs in 36 NT verses. KJV: beside, by itself, without See also: 1 Corinthians 4:8; James 2:20; Hebrews 4:15.

αμαρτιας hamartia G266 "sin" Noun-GSF

In the Bible, sin refers to missing the mark or falling short of God's standards, as seen in Romans. It's a principle of action that leads to guilt and fault. Jesus teaches about sin in various parables.

Definition: ἁμαρτία, -ας, ἡ (ἁμαρτάνω, which see), [in LXX chiefly for חַטָּאת and cogn. forms, also for פֶּשַׁע ,עָוֹן, etc. ;] prop. a missing the mark; in cl. (see reff. to CR in MM, VGT, see word); __(a) guilt, sin (Plat., Arist., al.); __(b) more freq., from Æsch. down, a fault, failure. In NT (as LXX) always in ethical sense; __1. as a principle and quality of action, = τὸ ἁμαρτάνειν, a sinning, sin: Rom.5:12, 13 20; ὑφ᾽ ἁμαρτίαν εἶναι, Rom.3:9; ἐπιμένειν, Rom.6:1; ἀποθνήσκειν, νεκρὸν εἶναι τῇ ἁ., Rom.6:2, 11; τὴν ἀ. γινώσκειν, Rom.7:7; σῶμα τῆς ἁ., Rom.6:6; ἀπάτη τῆς ἁ., Heb.3:13; personified as a ruling principle, ἁ. βασιλεύει, κυριεύει, etc., Rom.5:21 6:12, 14 7:17, 20; δουλεύειν, Rom.6:6; δοῦλος τῆς ἁ., ib. 17; νόμος τῆς ἁ., Rom.7:23 8:2; δύναμις τῆς ἁ., 1Co.15:56 (cf. Gen.4:7). __2. As a generic term (disting. fr. the specific terms ἁμάρτημα, which see, etc.) for concrete wrongdoing, violation of the divine law, sin: Jhn.8:46, Jas.1:15, al.; ποιεῖν (τὴν) ἁ., Jhn.8:34, 2Co.11:7, 1Jn.3:8; εἴχειν ἁ., Jhn.9:41 15:22, 24 19:11, 1Jn.1:8; in pl. ἁμαρτίαι, sin in the aggregate, 1Th.2:16 (see Milligan, in l.); ποιεῖν ἁμαρτίας, Jas.5:15; πλῆθος ἁμαρτιῶν, Jas.5:20, 1Pe.4:8; ἄφεσις ἁμαρτιῶν, Mat.26:28, Mrk.1:4, al.; ἐν ἁμαρτίαις εἶναι, 1Co.15:17; collectively, αἴρειν τὴν ἁ. τ. κόσμου, Jhn.1:29; ἀποθνήσκειν ἐν τῇ ἁ., Jhn.8:21. __3. = ἁμάρτημα, a sinful deed, a sin: Mat.12:31, Act.7:60, 1Jn.5:16. SYN.: see: ἁμάρτημα. (AS)

Usage: Occurs in 151 NT verses. KJV: offence, sin(-ful) See also: 1 Corinthians 15:3; John 8:34; 1 Peter 2:22.

Study Notes — Hebrews 4:15

Show Verse Quote Highlights

Context
Cross References
Hebrews 4:15 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 4:15
Jamieson-Fausset-Brown on Hebrews 4:15
Matthew Poole's Commentary on Hebrews 4:15
Trapp's Commentary on Hebrews 4:15
Ellicott's Commentary on Hebrews 4:15
Adam Clarke's Commentary on Hebrews 4:15
Cambridge Bible on Hebrews 4:15
Barnes' Notes on Hebrews 4:15
Whedon's Commentary on Hebrews 4:15
Sermons on Hebrews 4:15

Context — The Living Word

13Nothing in all creation is hidden from God’s sight; everything is uncovered and exposed before the eyes of Him to whom we must give account. 14Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold firmly to what we profess.

15For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who was tempted in every way that we are, yet was without sin.

16Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.

Cross References

	Reference	Text (BSB)
1	Hebrews 2:17–18	For this reason He had to be made like His brothers in every way, so that He might become a merciful and faithful high priest in service to God, in order to make atonement for the sins of the people. Because He Himself suffered when He was tempted, He is able to help those who are being tempted.
2	2 Corinthians 5:21	God made Him who knew no sin to be sin on our behalf, so that in Him we might become the righteousness of God.
3	Isaiah 53:4–5	Surely He took on our infirmities and carried our sorrows; yet we considered Him stricken by God, struck down and afflicted. But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed.
4	1 Peter 2:22	“He committed no sin, and no deceit was found in His mouth.”
5	1 John 3:5	But you know that Christ appeared to take away sins, and in Him there is no sin.
6	Philippians 2:7–8	but emptied Himself, taking the form of a servant, being made in human likeness. And being found in appearance as a man, He humbled Himself and became obedient to death— even death on a cross.
7	Hebrews 7:26	Such a high priest truly befits us—One who is holy, innocent, undefiled, set apart from sinners, and exalted above the heavens.
8	Hebrews 4:14	Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold firmly to what we profess.
9	Matthew 8:16–17	When evening came, many who were demon-possessed were brought to Jesus, and He drove out the spirits with a word and healed all the sick. This was to fulfill what was spoken through the prophet Isaiah: “He took on our infirmities and carried our diseases.”
10	Hebrews 5:2	He is able to deal gently with those who are ignorant and misguided, since he himself is beset by weakness.

Hebrews 4:15 Summary

[This verse tells us that Jesus, our high priest, understands our struggles and weaknesses because He faced the same kinds of temptations that we do, but He never sinned. He can sympathize with us and help us in our time of need, as it says in Hebrews 4:16. Jesus' experience of temptation shows us that He is able to relate to us and help us overcome sin, just like it says in Romans 8:37 that 'we are more than conquerors through Him.' This means we can trust Him and come to Him for help whenever we need it, knowing that He cares about what we're going through.]

Frequently Asked Questions

What does it mean that Jesus was tempted in every way that we are, yet was without sin?

This means that Jesus faced the same kinds of temptations that we do, but He never gave in to them, as it is written in 1 John 3:5 that 'in Him there is no sin.'

How can Jesus sympathize with our weaknesses if He is God?

As the Son of God, Jesus became human and lived among us, experiencing our struggles and emotions, so He can truly understand and relate to us, as seen in His weeping with those who wept in John 11:35.

What is the significance of Jesus being our high priest?

As our high priest, Jesus intercedes for us before God the Father, and His sinless nature allows Him to be the perfect mediator between us and God, as explained in Hebrews 7:26-27.

How does Jesus' experience of temptation help us in our own struggles?

Jesus' experience of temptation helps us because He can sympathize with our weaknesses, and His victory over sin gives us hope and strength to overcome our own struggles, as encouraged in Romans 8:37.

Reflection Questions

In what ways do I struggle with temptation, and how can I draw strength from Jesus' example of resisting sin?
How does knowing that Jesus understands my weaknesses affect my relationship with Him?
What are some areas of my life where I need to approach the throne of grace with confidence, as mentioned in the next verse, Hebrews 4:16?
How can I apply the truth that Jesus was tempted in every way that I am, yet was without sin, to my daily life and struggles?

Gill's Exposition on Hebrews 4:15

For we have not an high priest,.... That is cruel and unmerciful; the saints have an high priest, but not such an one: which cannot be touched with the feeling of our infirmities; such as bodily

Jamieson-Fausset-Brown on Hebrews 4:15

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.

Matthew Poole's Commentary on Hebrews 4:15

For we have not an High Priest which cannot be touched with the feeling of our infirmities: this duty of perseverance in the Christian religion, is enforced by the consideration of the sympathy of this High Priest, with the states of all who will enter into God’ s rest by him. He is worthy that we should hold it fast, being without impotency. It is impossible he should be pitiless to penitent sinners, though he be glorious, there being nothing in himself, or out of himself, indisposing him to it. eumpayhsai imports such a sympathy or fellow feeling, as makes him like affected as if he were in the same case with them. He cannot but be compassionate, since inwardly affected and moved with the sufferings of his, ; compare . As God, he is infinitely merciful; as man, inwardly feeling them, even all the miseries they were liable to, but sinful ones. He wants no bowels, but he hath, as a fellow feeling, so a fellow grieving, and fellow caring for the redress of them, even all such as are fit for his pity; and works on affections, a sense of guilt, fears, doubts, tremblings, weak-workings to God, the concomitant infirmities of sinful souls; all the weaknesses of grace in us, all troubles, distresses, anguishes in the flesh, the fruits of sin. He knows these sensibly as man, which as God singly he could not. These sinful weaknesses of soul inclining to sin, and disabling from resisting temptations, by which the subtle, powerful enemy of our soul prevaileth over us to the accumulating of sin and guilt daily and so need this sympathy of his to us-ward: see 12:5,9,10. But was in all points tempted like as we are, yet without sin; but pepeirasmenon, was pierced and tried by all sorts of sufferings, being outwardly tempted by the devil to sin; inwardly he could not, being perfectly holy, ; but was outwardly with violence assaulted by him, : and tried by men beyond any man, and tempted to the same sins whereby Adam fell, and others miscarry every day. He felt the curse of sin, the wrath of God, agonies in his soul, violent pains in his body, sorrows to the death from the cradle to the cross: and in every matter of grief and suffering in soul, in body, from the world, from Satan, from God, in all kinds of temptations spiritual and temporal; experiencing the evils of this life, hunger, thirst, weariness, grief, , even such as we are liable to, all of them really and truly like ours, and more powerfully than ours; they were for similitude like, but for degree exceeding them; ours, for exquisiteness of sense, but a shadow of his. Yet under all these temptations he was sinless, as the Holy One of God; never did temptation prevail over him, he overcame all.

Trapp's Commentary on Hebrews 4:15

15 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. Ver. 15. Which earshot be touched] Christ retaineth still compassion, though freed from personal passion. And though freed from feeling, hath still yet a fellow feeling, Acts 9:5; Matthew 25:35. Trajan the emperor being blamed by his friends for being too gentle toward all, answered that being an emperor he would now be such toward private men as he once, when he was a private man, wished that the emperor should be towards him. Christ hath lost nothing of his wonted pity by his exaltation in heaven. Tempted] Or, pierced through, πεπειρασμενον. Luther was a piercing preacher, and met with every man’ s temptations; and being once demanded how he could do so? Mine own manifold temptations (said he) and experiences are the cause thereof; for from his tender years he was much beaten and exercised with spiritual conflicts. Yet without sin] Tempted Christ was to sin, but not into sin. Manet compassin etiam cum inpassibilitate

Ellicott's Commentary on Hebrews 4:15

(15) We cannot but note again how the power of the exhortation (especially to those immediately addressed) lay in the combination of the two thoughts—the greatness and the tender compassion of the High Priest of our confession. The two are united in the words of Heb 4:16, “the throne of grace.” (Comp. Hebrews 8:1.) The beautiful rendering, “touched with the feeling of our infirmities,” is due to the Genevan Testament of 1557. But was in all points . . .—Better, but One that hath in all points been tempted in like manner, apart from sin. These words show the nature and the limits of this sympathy of Christ. He suffers with His people, not merely showing compassion to those who are suffering and tempted, but taking to Himself a joint feeling of their weaknesses. He can do this because He has passed through trial, has Himself been tempted. In speaking of “weaknesses” the writer uses a word applicable both to the people and to their Lord, who was “crucified through weakness” (2 Corinthians 13:4). Its meaning must not be limited to the region of pain and bodily suffering: whatever belongs to the necessary limitations of that human nature which He assumed is included. As He learned His obedience from sufferings (Hebrews 5:8), He gained His knowledge of the help we need in that “Himself took our weaknesses” (Matthew 8:17), and was Himself tempted in like manner, save that in Him sin had no place (Hebrews 7:26). These last words supply the limit to the thought of weakness and temptation as applied to our High Priest. Not only was the temptation fruitless in leading to sin (this is implied here, but only as a part or a result of another truth), but in the widest sense He could say, “The prince of this world cometh and hath nothing in Me” (John 14:30). “Was tempted in all points in like manner,” are words which must not be over-pressed; but the essential principles of temptation may be traced in those with which Jesus was assailed. (Comp. John 21:25.)

Adam Clarke's Commentary on Hebrews 4:15

Verse 15. For we have not a high priest] To the objection, "Your High Priest, if entered into the heavens, can have no participation with you, and no sympathy for you, because out of the reach of human feelings and infirmities," he answers: ΟυγαρεχομενΑρχιερεαμηδυναμενονσυμπαθησαιταιςασθενειαιςἡμων. We have not a high priest who cannot sympathize with our weakness. Though he be the Son of God, as to his human nature, and equal in his Divine nature with God; yet, having partaken of human nature, and having submitted to all its trials and distresses, and being in all points tempted like as we are, without feeling or consenting to sin; he is able to succour them that are tempted. See Hebrews 2:18, and the note there. The words καταπαντακαθ' ὁμοιοτητα might be translated, in all points according to the likeness, i.e. as far as his human nature could bear affinity to ours; for, though he had a perfect human body and human soul, yet that body was perfectly tempered; it was free from all morbid action, and consequently from all irregular movements. His mind, or human soul, being free from all sin, being every way perfect, could feel no irregular temper, nothing that was inconsistent with infinite purity. In all these respects he was different from us; and cannot, as man, sympathize with us in any feelings of this kind: but, as God, he has provided support for the body under all its trials and infirmities, and for the soul he has provided an atonement and purifying sacrifice; so that he cleanses the heart from all unrighteousness, and fills the soul with his Holy Spirit, and makes it his own temple and continual habitation. He took our flesh and blood, a human body and a human soul, and lived a human life. Here was the likeness of sinful flesh, Romans 8:5; and by thus assuming human nature, he was completely qualified to make an atonement for the sins of the world.

Cambridge Bible on Hebrews 4:15

15. For] He gives the reason for holding fast our confession; [we may do so with confidence], for Christ can sympathise with us in our weaknesses, since He has suffered with us (συμπάσχειν). Romans 8:17; 1 Corinthians 12:26.with the feeling of our infirmities] Even the heathen could feel the force and beauty of this appeal, for they intensely admired the famous line of Terence,“I am a man; I feel an interest in everything which is human;” at the utterance of which, when the play was first acted, it is said that the whole of the audience rose to their feet; and the exquisite words which Virgil puts into the mouth of Dido,“Haud ignara mali, miseris succerrere disco.”tempted] “Tempted” (πεπειρασμένον) is the best-supported reading, not πεπειραμένον, “having made trial of,” “experienced in.” It refers alike to the trials of life, which are in themselves indirect temptations—sometimes to sin, always to murmuring and discontent; and to the direct temptations to sin which are life’s severest trials. From both of these our Lord suffered (John 11:33-35; “ye are they who have continued with me in my temptations” Luke 22:28; Luke 4:2, &c).like as we are] Lit. “after the likeness;” a stronger way of expressing the resemblance of Christ’s “temptations” to ours than if an adverb had been used.yet without sin] Lit. “apart from sin.” Philo had already spoken of the Logos as sinless (De Profug. 20; Opp. i. 562). His words are “the High Priest is not Man but the Divine Word, free from all share, not only in willing but even in involuntary wrongdoing.” Christ’s sinlessness is one of the irrefragable proofs of His divinity. It was both asserted by Himself (John 14:30) and by the Apostles (2 Corinthians 5:21; 1 Peter 2:22; 1 John 3:5, &c). Being tempted, Christ could sympathize with us; being sinless, he could plead for us.

Barnes' Notes on Hebrews 4:15

For we have not an high priest which cannot be touched - Our High Priest is not cold and unfeeling.

Whedon's Commentary on Hebrews 4:15

15. For—These next two verses extend and amplify Hebrews 2:17-18, intending to show that the Saviour’s humiliation, instead of being a ground of disgust, is truly most glorious and attractive, as being most tender.

Sermons on Hebrews 4:15

	Sermon	Description
	God Directs Our Lives by Kathryn Kuhlman	In this sermon, the speaker emphasizes the importance of understanding that God is a person. They share personal anecdotes about their relationship with their earthly father, highl
	(Nicaragua) I Have Labored in Vain by David Wilkerson	In this sermon, the speaker shares the story of a missionary who became discouraged after five years of laboring in a certain nation without seeing any results. Despite God's promi
	How to Get on Fire for God by Ray Comfort	In this sermon, the preacher discusses three keys to getting on fire for God. The first key is faith, which is described as believing in the promises of God and finding joy and pea
	(John - Part 48): A Proper Concept of God by A.W. Tozer	In this sermon, the preacher discusses the concept of leisure and how it affects our ability to learn and grow spiritually. He acknowledges that Americans have more leisure time th
	(Basics) 24. More Reasons for Failure by Zac Poonen	In this sermon, the speaker discusses the reasons why many people fall into sin. The first reason is that they don't run away from temptation and instead expose themselves to it. T
	Two Great Secrets Revealed - Part 1 by Zac Poonen	In this sermon, the speaker emphasizes the importance of Jesus Christ being our hero and role model. He compares young people's admiration for sports stars to the way we should str
	God Knows by David Wilkerson	This sermon emphasizes the comforting truth that God knows and understands our deepest struggles and pains. It encourages listeners to trust in God's care and presence, especially