Comparing only Jw's New World Translation to King James

[Daniel Marsh]

http://apologeticacatolica.org/Protestantismo/Sectas/SectasN11_1.htm#Robertson

[Daniel Marsh]

Hebrews 2

KJV:  3. How shall we escape, if we neglect so great a salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;

NWT:  3. how shall we escape if we have neglected a salvation of such greatness in that it began to be spoken through [our] Lord and was verified for us by those who heard him,

I wonder why they added the word "our" rather than "the".    Does anyone know what they say about this?

Through the Lord (δια του κυριου — dia tou kuriou). The Lord Jesus who is superior to angels. Jesus was God‘s full revelation and he is the source of this new and superior revelation.

Verse 4
God also bearing witness with them (συνεπιμαρτυρουντος του τεου — sunepimarturountos tou theou). Genitive absolute with the present active participle of the late double compound verb συνεπιμαρτυρεω — sunepimartureō to join (συν — sun) in giving additional (επι — epi) testimony (μαρτυρεω — martureō). Here only in N.T., but in Aristotle, Polybius, Plutarch.

Both by signs (σημειοις τε και — sēmeiois te kai) and wonders (και τερασιν — kai terasin) and by manifold powers (και ποικιλαις δυναμεσιν — kai poikilais dunamesin) and by gifts of the Holy Ghost (και πνευματος αγιου μερισμοις — kai pneumatos hagiou merismois). Instrumental case used with all four items. See Acts 2:22 for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the εργα — erga (works) of Christ. Τερας — Teras (wonder) attracts attention, δυναμις — dunamis (power) shows God‘s power, σημειον — sēmeion reveals the purpose of God in the miracles. For ποικιλαις — poikilais (manifold, many-coloured) see Matthew 4:24; James 1:2. For μερισμος — merismos for distribution (old word, in N.T. only here and Hebrews 4:12) see 1Cor 12:4-30.
According to his own will (κατα την αυτου τελησιν — kata tēn autou thelēsin). The word τελησις — thelēsis is called a vulgarism by Pollux. The writer is fond of words in -ις — is f0).   https://www.studylight.org/commentaries/rwp/hebrews-2.html

KJV:  4. God also bearing them witness, both with signs and wonders, and with various miracles, and gifts of the Holy Spirit, according to his own will?

NWT:  4. while God joined in bearing witness with signs as well as portents and various powerful works and with distributions of holy spirit according to his will?

https://biblehub.com/hebrews/2-4.htm

There is variation on translating this verse.    It is my impression that Jesus worked the miracles and signs in the Gospels.

John 5:19-20 New International Version (NIV)
19 Jesus gave them this answer: “Very truly I tell you, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does. 20 For the Father loves the Son and shows him all he does. Yes, and he will show him even greater works than these, so that you will be amazed.

 

[Daniel Marsh]

NWT  9. but we behold Jesus, who has been made a little lower than angels, crowned with glory and honor for having suffered death, that he by God's undeserved kindness might taste death for every [man].

Since the Son of God was made lower than the angels that would mean he was above being an angel otherwise the comparison makes no sense.   

[Daniel Marsh]

KJV:   13. And again, I will put my trust in him. And again, Behold I and the children whom God has given me.

NWT:  13. And again: 'I will have my trust in him.' And again: 'Look! I and the young children, whom Jehovah gave me.'

The substitution of Jehovah for the word God makes not sense from the Greek Texts.   

https://biblehub.com/hebrews/2-13.htm  each translation has God, not Lord.    

The Kingdom Interlinear based on Westcott and Hort also has Theos or God,  not Kurus for Lord. 

 

[Daniel Marsh]

16. For verily he took not on him the nature of angels; but he took on him the nature of Abraham.

16. For he is really not assisting angels at all, but he is assisting Abraham's seed.

18. For in that he himself has suffered being tempted, he is able to help them that are tempted.

18. For in that he himself has suffered when being put to the test, he is able to come to the aid of those who are being put to the test.

Verse 16 There is a big difference of taking on the nature of humans vs simply helping humans. 

Verse 18 In their Bible this would be a good verse for their argument that God is not Tempted. 

The Kingdom Interlinear is closest to 

Young's Literal Translation
for, doubtless, of messengers it doth not lay hold, but of seed of Abraham it layeth hold,

The other translations has something like, 

World English Bible
For most certainly, he doesn't give help to angels, but he gives help to the seed of Abraham.

Verse 16
Verily (δε που — de pou). “Now in some way,” only here in N.T.

Doth he take hold (επιλαμβανεται — epilambanetai). Present middle indicative and means to lay hold of, to help, like βοητησαι — boēthēsai in Hebrews 2:18.
The seed of Abraham (σπερματος Αβρααμ — spermatos Abraham). The spiritual Israel (Galatians 3:29), children of faith (Romans 9:7).  https://www.studylight.org/commentaries/rwp/hebrews-2.html

[Daniel Marsh]

Which interpretation, translation of verse 16 fits the context?

New World Translation

Hebrews 2

1. That is why it is necessary for us to pay more than the usual attention to the things heard by us, that we may never drift away.

2. For if the word spoken through angels proved to be firm, and every transgression and disobedient act received a retribution in harmony with justice;

3. how shall we escape if we have neglected a salvation of such greatness in that it began to be spoken through [our] Lord and was verified for us by those who heard him,

4. while God joined in bearing witness with signs as well as portents and various powerful works and with distributions of holy spirit according to his will?

5. For it is not to angels that he has subjected the inhabited earth to come, about which we are speaking.

6. But a certain witness has given proof somewhere, saying: 'What is man that you keep him in mind, or [the] son of man that you take care of him?

7. You made him a little lower than angels; with glory and honor you crowned him, and appointed him over the works of your hands.

8. All things you subjected under his feet.' For in that he subjected all things to him [God] left nothing that is not subject to him. Now, though, we do not yet see all things in subjection to him;

9. but we behold Jesus, who has been made a little lower than angels, crowned with glory and honor for having suffered death, that he by God's undeserved kindness might taste death for every [man].

10. For it was fitting for the one for whose sake all things are and through whom all things are, in bringing many sons to glory, to make the Chief Agent of their salvation perfect through sufferings.

11. For both he who is sanctifying and those who are being sanctified all [stem] from one, and for this cause he is not ashamed to call them 'brothers,'

12. as he says: 'I will declare your name to my brothers; in the middle of [the] congregation I will praise you with song.'

13. And again: 'I will have my trust in him.' And again: 'Look! I and the young children, whom Jehovah gave me.'

14. Therefore, since the 'young children' are sharers of blood and flesh, he also similarly partook of the same things, that through his death he might bring to nothing the one having the means to cause death, that is, the Devil;

15. and [that] he might emancipate all those who for fear of death were subject to slavery all through their lives.

16. For he is really not assisting angels at all, but he is assisting Abraham's seed.

17. Consequently he was obliged to become like his 'brothers' in all respects, that he might become a merciful and faithful high priest in things pertaining to God, in order to offer propitiatory sacrifice for the sins of the people.

18. For in that he himself has suffered when being put to the test, he is able to come to the aid of those who are being put to the test.

King James Version

1. Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.

2. For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward;

3. How shall we escape, if we neglect so great a salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;

4. God also bearing them witness, both with signs and wonders, and with various miracles, and gifts of the Holy Spirit, according to his own will?

5. For unto the angels has he not put in subjection the world to come, of which we speak.

6. But one in a certain place testified, saying, What is man, that you are mindful of him? or the son of man, that you visit him?

7. You made him a little lower than the angels; you crowned him with glory and honor, and did set him over the works of your hands:

8. You have put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.

9. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man.

10. For it befitted him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.

11. For both he that sanctifies and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,

12. Saying, I will declare your name unto my brethren, in the midst of the congregation will I sing praise unto you.

13. And again, I will put my trust in him. And again, Behold I and the children whom God has given me.

14. Since then the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

15. And deliver them who through fear of death were all their lifetime subject to bondage.

16. For verily he took not on him the nature of angels; but he took on him the nature of Abraham.

17. Therefore in all things he had to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.

18. For in that he himself has suffered being tempted, he is able to help them that are tempted.

Hebrews 2 Complete Jewish Bible (CJB)
2 Therefore, we must pay much more careful heed to the things we have heard, so that we will not drift away. 2 For if the word God spoke through angels became binding, so that every violation and act of disobedience received its just deserts in full measure, 3 then how will we escape if we ignore such a great deliverance? This deliverance, which was first declared by the Lord, was confirmed to us by those who heard him; 4 while God also bore witness to it with various signs, wonders and miracles, and with gifts of the Ruach HaKodesh which he distributed as he chose.

5 For it was not to angels that God subjected the ‘olam haba — which is what we are talking about. 6 And there is a place where someone has given this solemn testimony:

“What is mere man, that you concern yourself with him?
or the son of man, that you watch over him with such care?
7 You made him a little lower than the angels,
you crowned him with glory and honor,
8 you put everything in subjection under his feet.”[a]

In subjecting everything to him, he left nothing unsubjected to him. However, at present, we don’t see everything subjected to him — at least, not yet. 9 But we do see Yeshua — who indeed was made for a little while lower than the angels — now crowned with glory and honor because he suffered death, so that by God’s grace he might taste death for all humanity. 10 For in bringing many sons to glory, it was only fitting that God, the Creator and Preserver of everything, should bring the Initiator of their deliverance to the goal through sufferings. 11 For both Yeshua, who sets people apart for God, and the ones being set apart have a common origin — this is why he is not ashamed to call them brothers 12 when he says,

“I will proclaim your name to my brothers;
in the midst of the congregation I will sing your praise.”

13 Also,

“I will put my trust in him, . . .”[c]

and then it goes on,

“Here I am, along with the children God has given me.”[d]

14 Therefore, since the children share a common physical nature as human beings, he became like them and shared that same human nature; so that by his death he might render ineffective the one who had power over death (that is, the Adversary) 15 and thus set free those who had been in bondage all their lives because of their fear of death.

16 Indeed, it is obvious that he does not take hold of angels to help them; on the contrary,

“He takes hold of the seed of Avraham.”[e]

17 This is why he had to become like his brothers in every respect — so that he might become a merciful and faithful cohen gadol in the service of God, making a kapparah for the sins of the people. 18 For since he himself suffered death when he was put to the test, he is able to help those who are being tested now.

[Daniel Marsh]

Hebrews 2 J.B. Phillips New Testament (PHILLIPS)
The angels had authority in past ages: today the Son is the authority
2 1-4 We ought, therefore, to pay the greatest attention to the truth that we have heard and not allow ourselves to drift away from it. For if the message given through angels proved authentic, so that defiance of it and disobedience to it received appropriate retribution, how shall we escape if we refuse to pay proper attention to the salvation that is offered us today? For this salvation came first through the words of the Lord himself: it was confirmed for our hearing by men who had heard him speak, and God moreover has plainly endorsed their witness by signs and miracles, by all kinds of spiritual power, and by gifts of the Holy Spirit, all working to the divine plan.

5 For though in past ages God did grant authority to angels, yet he did not put the future world of men under their control, and it is this world that we are now talking about.

6-7 But someone has said: ‘What is man that you are mindful of him, or the son of man that you take care of him? You made him a little lower than the angels; you crowned him with glory and honour, and set him over the works of your hands. You have put all things in subjection under his feet’.

8 Notice that the writer puts “all things” under the sovereignty of man: he left nothing outside his control. But we do not yet see “all things” under his control.

Christ became man, not angel, to save mankind
9-12 What we actually see is Jesus, after being made temporarily inferior to the angels (and so subject to pain and death), in order that he should, in God’s grace, taste death for every man, now crowned with glory and honour. It was right and proper that in bringing many sons to glory, God (from whom and by whom everything exists) should make the leader of their salvation a perfect leader through the fact that he suffered. For the one who makes men holy and the men who are made holy share a common humanity. So that he is not ashamed to call them his brothers, for he says: ‘I will declare your name to my brethren; in the midst of the congregation I will sing praise to you’.

13 And again, speaking as a man, he says: ‘I will put my trust in him’. And, one more instance, in these words: ‘Here am I and the children whom God has given me’.

14-18 Since, then, “the children” have a common physical nature as human beings, he also became a human being, so that by going through death as a man he might destroy him who had the power of death, that is, the devil; and might also set free those who lived their whole lives a prey to the fear of death. It is plain that for this purpose he did not become an angel; he became a man, in actual fact a descendant of Abraham. It was imperative that he should be made like his brothers in nature, if he were to become a High Priest both compassionate and faithful in the things of God, and at the same time able to make atonement for the sins of the people. For by virtue of his own suffering under temptation he is able to help those who are exposed to temptation.

 

 

[Daniel Marsh]

After reading each of these translations of Hebrews 2 --- what intepretation makes the most sense?

The Son of God taking on the nature of humans  

or

The Son of God came to help humans

???

 

[Daniel Marsh]

John 1:14 – “The Word became flesh and dwelt among us. We observed his glory, the glory as the one and only Son from the Father, full of grace and truth.”

Rom. 1:3-4 – “concerning his Son, Jesus Christ our Lord, who was a descendant of David according to the flesh and was appointed to be the powerful Son of God according to the Spirit of holiness by the resurrection of the dead.”

Rom. 9:5 – “The ancestors are theirs [Israelites], and from them, by physical descent, came the Christ, who is God over all, praised forever. Amen.”

Phil. 2:5-7 – “Adopt the same attitude as that of Christ Jesus, who, existing in the form of God, did not consider equality with God as something to be exploited. Instead He emptied himself by assuming the form of a servant, taking on the likeness of humanity.”

Col. 2:9 – “For the entire fullness of God’s nature dwells bodily in Christ.” As the NIV renders it, “all the fullness of the Deity lives in bodily form.”

1 John 4:2 – “This is how you know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the flesh is from God …”

https://mbcpathway.com/2018/08/15/six-key-passages-about-the-incarnation/

[Daniel Marsh]

https://www.bibliatodo.com/en/parallel-bible/?l=hebrews&cap=2&i=en&v=KJ2000&ii=en&vv=NWT

https://www.bibliatodo.com/en/parallel-bible/?l=hebrews&cap=3&i=en&v=KJ2000&ii=en&vv=NWT

Robertson's Word Pictures in the New Testament
Hebrews 3

Verse 1
Holy brethren (αδελποι αγιοι — adelphoi hagioi). Only here in N.T., for αγιοις — hagiois in 1 Thessalonians 5:27 only in late MSS. See Hebrews 2:11 for same idea. First time the author makes direct appeal to the readers, though first person in Hebrews 2:1.

Partakers (μετοχοι — metochoi). See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T.
Of a heavenly calling (κλησεως επουρανιου — klēseōs epouraniou). Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις — hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal.
Consider (κατανοησατε — katanoēsate). First aorist active imperative of κατανοεω — katanoeō old compound verb (κατα νους — kata class="normal greek">Ιησουν — nous), to put the mind down on a thing, to fix the mind on as in Matthew 7:3; Luke 12:24.
Even Jesus (τον αποστολον και αρχιερεα της ομολογιας ημων — Iēsoun). No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride.
The Apostle and High Priest of our confession (Ιησουν — ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον — Iēsoun and note the single article αποστολος — ton This is the only time in the N.T. that Jesus is called αποστελλω — apostolos though he often used απεστειλας — apostellō of God‘s sending him forth as in John 17:3 (αποστολος — apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης — apostolos is Ionic for ομολογια — presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω — homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον — homologeō (λεγω — homon same, legō say), to say the same thing, to agree, to confess, to profess.
Verse 2
Who was faithful (πιστον οντα — piston onta). Present active participle with predicate accusative agreeing with Ιησουν — Iēsoun “as being faithful.”

That appointed him (τωι ποιησαντι αυτον — tōi poiēsanti auton). See 1 Samuel 12:6. Dative case of the articular participle (aorist active) of ποιεω — poieō and the reference is to God. Note πιστος — pistos as in Hebrews 2:17.
As also was Moses (ως και Μωυσης — hōs kai Mōusēs). The author makes no depreciatory remarks about Moses as he did not about the prophets and the angels. He cheerfully admits that Moses was faithful “in all his house” (εν ολωι τωι οικωι αυτου — en holōi tōi oikōi autou), an allusion to Numbers 12:7 (εαν ολωι τωι οικωι μου — ean holōi tōi oikōi mou) about Moses. The “his” is God‘s. The use of οικος — oikos for the people (family) of God, not the building, but the group (1 Timothy 3:15) in which God is the Father. But wherein is Jesus superior to Moses? The argument is keen and skillful.
Verse 3
Hath been counted worthy of more glory than Moses (πλειονος δοχης παρα Μωυσην ηχιωται — pleionos doxēs para Mōusēn ēxiōtai). Perfect passive indicative of αχιοω — axioō to deem worthy, permanent situation described with definite claim of Christ‘s superiority to Moses. Δοχης — Doxēs in genitive case after ηχιωται — ēxiōtai For παρα — para after the comparative πλειονος — pleionos see Hebrews 1:4, Hebrews 1:9; Hebrews 2:7.

By so much as (κατ οσον — kath' hoson). A proportionate measurement (common use of κατα — kata and the quantitative relative οσος — hosos).
Than the house (του οικου — tou oikou). Ablative case of comparison after πλειονα — pleiona The architect is superior to the house just as Sir Christopher Wren is superior to St. Paul‘s Cathedral. The point in the argument calls for Jesus as the builder (ο κατασκευασας — ho kataskeuasas first aorist active participle of κατασκευαζω — kataskeuazō to found or build). But it is God‘s house as αυτου — autou means (Hebrews 3:2, Hebrews 3:5) and ου — hou in Hebrews 3:6. This house of God existed before Moses (Hebrews 11:2, Hebrews 11:25). Jesus as God‘s Son founded and supervised this house of God.
Verse 4
Is God (τεος — theos). God is the Creator of all things and so of his “house” which his Son, Jesus Christ, founded and supervises.

Verse 5
And Moses (και Μωυσης μεν — kai Mōusēs men). “Now Moses indeed on his part” (μεν — men contrasted with δε — de).

In (εν — en). Moses was in “God‘s house” “as a servant” (ως τεραπων — hōs therapōn). Old word, in lxx, only here in N.T. and quoted from Numbers 12:7. Kin to the verb τεραπευω — therapeuō to serve, to heal, and τεραπεια — therapeia service (Luke 9:11) and a group of servants (Luke 12:42).
For a testimony of those things which were afterward to be spoken (εις μαρτυριον των λαλητησομενων — eis marturion tōn lalēthēsomenōn). Objective genitive of the articular future passive participle of λαλεω — laleō It is not certain what it means whether the “testimony” (μαρτυριον — marturion) is to Moses or to God and whether it points on to Christ. In Hebrews 9:9 see παραβολη — parabolē applied to the old dispensation as a symbol pointing to Christ and Christianity.
But Christ (Χριστος δε — Christos de). In contrast with Moses (μεν — men in Hebrews 3:5).
As a son (ως υιος — hōs huios). Instead of a τεραπων — therapōn (servant).
Over his house (επι τον οικον αυτου — epi ton oikon autou). The difference between επι — epi and εν — en added to that between υιος — huios and τεραπων — therapōn It is very neat and quite conclusive, especially when we recall the high place occupied by Moses in Jewish thought. In Acts 7:11 the Jews accused Stephen of speaking “blasphemous words against Moses and God” (putting Moses on a par with God).
Verse 6
Whose house are we (ου οικος εσμεν ημεις — hou oikos esmen hēmeis). We Christians (Jew and Gentile) looked at as a whole, not as a local organization.

If we hold fast (εαν κατασχωμεν — ean kataschōmen). Condition of third class with εαν — ean and second aorist (effective) active subjunctive of κατεχω — katechō This note of contingency and doubt runs all through the Epistle. We are God‘s house if we do not play the traitor and desert.
Boldness (παρρησιαν — parrēsian) and glorying (και καυχημα — kai kauchēma) some had lost. The author makes no effort to reconcile this warning with God‘s elective purpose. He is not exhorting God, but these wavering Christians. All these are Pauline words. B does not have μεχρι τελους βεβαιαν — mechri telous bebaian (firm unto the end), but it is clearly genuine in Hebrews 3:14. He pleads for intelligent confidence.
Verse 7
Wherefore (διο — dio). Probably this inferential conjunction (δια ο — dia class="normal greek">μη σκληρυνητε — ho because of which) goes with βλεπετε — mē sklērunēte (harden not) in Hebrews 3:8 rather than with κατως λεγει το πνευμα το αγιον — blepete (take heed) in Hebrews 3:12 unless the long quotation be considered a parenthesis. The long quotation in Hebrews 3:7-11 is from Psalm 95:7-11. After the quotation the author has “three movements” (Moffatt) in his discussion of the passage as applied to the Jewish Christians (Hebrews 3:12-19; Hebrews 4:1-10; Hebrews 4:11-13). The peril of apostasy as shown by the example of the Israelites is presented with vividness and power.

As the Holy Ghost saith (εαν ακουσητε — kathōs legei to pneuma to hagion). Just this phrase nowhere else in the N.T., except Acts 21:11 (Agabus), though practically the same idea in Hebrews 9:8; Hebrews 10:15. In 1 Timothy 4:1 the adjective “Holy” is wanting as in Rev 2; 3. But the writer quotes this Psalm as the Word of God and in Hebrews 4:7 attributes it to David.
If ye shall hear (εαν — ean akousēte). Condition of third class with ακουω — ean and first aorist active subjunctive of akouō f0).
Verse 8
Harden not (μη σκληρυνητε — mē sklērunēte). Prohibition with μη — mē and first aorist (ingressive) active subjunctive of σκληρυνω — sklērunō late verb from σκληρος — sklēros (dried up, stiff, hard) as in Acts 19:9; Romans 9:18.

As in the provocation (ως ην τωι παραπικρασμωι — hōs ēn tōi parapikrasmōi). Late compound from παραπικραινω — parapikrainō late verb to embitter (παρα πικρος — para class="normal greek">πικραινω — pikros), found only in lxx and here and Hebrews 3:15. It means embitterment, exasperation. For the simple verb κατα την ημεραν — pikrainō to make bitter, see Colossians 3:19. The reference is to Meribah (Exodus 17:1-7).
Like as in the day (του πειρασμου — kata tēn hēmeran). “According to the day” as in Acts 12:1; Acts 19:23.
Of the temptation (tou peirasmou). The reference is to Massah which took place at Rephidim.
Verse 9
Wherewith (ου — hou). Literally, “where” (the wilderness) as in Deuteronomy 8:15.

Tempted me by proving me (επειρασαν εν δοκιμασιαι — epeirasan en dokimasiāi). No word for “me.” The Israelites “tested” God “in putting to the proof” (only N.T. use of this word from δοκιμαζω — dokimazō and this from the lxx). They were not content with God‘s promise, but demanded objective proof (εργα — erga deeds) of God.
Verse 10
And saw (και ειδον — kai eidon). “And yet saw.”

Wherefore (διο — dio). Not in the lxx, but it makes clear the argument in the Psalm.
I was displeased (προσωχτισα — prosōchthisa). First aorist active of προσοχτιζω — prosochthizō late compound for extreme anger and disgust. In N.T. only here and Hebrews 3:17.
Err (πλανωνται — planōntai). Present middle indicative of πλαναω — planaō to wander astray, common verb.
They did not know (ουκ εγνωσαν — ouk egnōsan). In spite of God‘s works (εργα — erga) and loving patience the Israelites failed to understand God‘s ways with them. Are we any better? They “cared not to take my road” (Moffatt).
Verse 11
As I sware (ως ωμοσα — hōs ōmosa). “Correlating the oath and the disobedience” (Vincent). First aorist active indicative of ομνυω — omnuō old verb for solemn oath (Hebrews 6:13).

They shall not enter (ει εισελευσονται — ei eiseleusontai). Future middle of εισερχομαι — eiserchomai with ει — ei as an anacoluthon for the Hebrew εις την καταπαυσιν μου — im (not). Really it is a condition of the first class with the conclusion not expressed, common in the lxx as here (Robertson, Grammar, p. 1024).
Into my rest (καταπαυω — eis tēn katapausin mou). Old word from katapauō (Hebrews 4:8), to give rest, in lxx, in N.T. only in Acts 7:49; Heb 3:11-4:11. Primarily the rest in Canaan and then the heavenly rest in which God dwells.
Verse 12
Take heed (βλεπετε — blepete). Present active imperative as in Philemon 3:2 (three times) of βλεπω — blepō in place of the more usual ορατε — horate Solemn warning to the Jewish Christians from the experience of the Israelites as told in Psalm 95:1-11.

Lest haply there shall be (μη ποτε εσται — mē pote estai). Negative purpose with μη ποτε — mē pote and the future indicative as in Mark 14:2. But we have in Colossians 2:8 μη τις εσται — mē tis estai as in Hebrews 12:25; μη — mē occurs with the aorist subjunctive, and μη ποτε — mē pote with present subjunctive (Hebrews 4:1) or aorist subjunctive (Acts 5:39).
In any one of you (εν τινι υμων — en tini humōn). The application is personal and pointed.
An evil heart of unbelief (καρδια πονηρα απιστιας — kardia ponēra apistias). A remarkable combination.
Heart (καρδια — kardia) is common in the lxx (about 1,000 times), but “evil heart” only twice in the O.T. (Jeremiah 16:12; Jeremiah 18:12). Απιστιας — Apistias is more than mere unbelief, here rather disbelief, refusal to believe, genitive case describing the evil heart marked by disbelief which is no mark of intelligence then or now.
In falling away from the living God (εν τωι αποστηναι απο τεου ζωντος — en tōi apostēnai apo theou zōntos). “In the falling away” (locative case with εν — en of the second aorist active (intransitive) infinitive of απιστημι — aphistēmi to stand off from, to step aside from (απο — apo with the ablative case τεου — theou) the living God (common phrase in the O.T. and the N.T. for God as opposed to lifeless idols). “Remember that to apostatize from Christ in whom you have found God is to apostatize from God” (Dods). That is true today. See Ezekiel 20:8 for this use of the verb.
Verse 13
So long as it is called today (αχρις ου το σημερον καλειται — achris hou to sēmeron kaleitai). The only instance in the N.T. of this conjunction (αχρι — achri or αχρις — achris or αχρις ου — achris hou etc.) with the present indicative in the sense of “so long as” or “while” like εως — heōs Elsewhere it means “until” and with either the aorist indicative (Acts 7:18), the future (Revelation 17:17), or the aorist subjunctive (Revelation 7:3).

Lest any one of you be hardened (ινα μη σκληρυντηι τις εχ υμων — hina mē sklērunthēi tis ex humōn). Negative purpose clause with ινα μη — hina mē (that not) and the first aorist passive subjunctive of σκληρυνω — sklērunō the vivid verb from Hebrews 3:8.
By the deceitfulness of sin (απατηι της αμαρτιας — apatēi tēs hamartias). Instrumental case απατηι — apatēi (trick, fraud) as is always the case with sin (Romans 7:11; 2 Thessalonians 2:10). Apostasy (Hebrews 12:4) is their peril and it is a trick of sin.
Verse 14
For we are become partakers of Christ (μετοχοι γαρ του Χριστου γεγοναμεν — metochoi gar tou Christou gegonamen). Second perfect active of γινομαι — ginomai “we have become,” not the equivalent of εσμεν — esmen (are). For μετοχοι — metochoi see Hebrews 1:9; Hebrews 3:1; Hebrews 6:4. We have become partners with Christ and hence (γαρ — gar for) should not be tricked into apostasy.

If we hold fast (εαν περ κατασχωμεν — ean per kataschōmen). The same condition as in Hebrews 3:6 with περ — per (indeed, forsooth) added to εαν — ean Jonathan Edwards once said that the sure proof of election is that one holds out to the end.
The beginning of our confidence (την αρχην της υποστασεως — tēn archēn tēs hupostaseōs). For υποστασις — hupostasis see Hebrews 1:3; Hebrews 11:1. These faltering believers (some even apostates) began with loud confidence and profession of loyalty. And now?
Verse 15
While it is said (εν τωι λεγεσται — en tōi legesthai). Locative case with εν — en of the articular present passive infinitive of λεγω — legō “in the being said.” Thus the author (cf. same phrase in Psalm 42:4) introduces the repeated quotation from Hebrews 3:7, Hebrews 3:8. Probably it is to be connected with κατασχωμεν — kataschōmen though it can be joined with παρακαλειτε — parakaleite in Hebrews 3:13 (treating Hebrews 3:14 as a parenthesis).

Verse 16
Who (Τινες — Tines). Clearly interrogative, not indefinite (some).

Did provoke (παρεπικραναν — parepikranan). First aorist active indicative of παραπικρινω — parapikrinō apparently coined by the lxx like παραπικρασμος — parapikrasmos (Hebrews 3:15) to which it points, exasperating the anger of God.
Nay, did not all (αλλ ου παντες — all' ou pantes). “A favourite device of the diatribe style” (Moffatt), answering one rhetorical question with another (Luke 17:8) as in Hebrews 3:17, Hebrews 3:18, There was a faithful minority mentioned by Paul (1 Corinthians 10:7.).
Verse 17
With them that sinned (τοις αμαρτησασιν — tois hamartēsasin). Dative masculine plural after προσωχτισεν — prosōchthisen (cf. Hebrews 3:10) of the articular first aorist active participle of αμαρτανω — hamartanō (αμαρτησας — hamartēsas not αμαρτων — hamartōn).

Carcases (κωλα — kōla). Old word for members of the body like the feet, in lxx a dead body (Num 14:29), here only in N.T.
Verse 18
That they should not enter (μη εισελευσεσται — mē eiseleusesthai). Negative μη — mē (cf. ει — ei in Hebrews 3:11) and the future middle infinitive in indirect discourse.

To them that were disobedient (τοις απειτησασιν — tois apeithēsasin). Dative masculine plural of the articular first aorist active participle of απειτεω — apeitheō active disobedience with which compare απιστιας — apistias in Hebrews 3:12, Hebrews 3:19.
Verse 19
And we see (και βλεπομεν — kai blepomen). Triumphant conclusion of the exegesis of Psalm 95:1-11. “So we see.”

https://www.studylight.org/commentaries/rwp/hebrews-3.html