Ibrani 6:13-19

6:13 Now when God made his promise to Abraham, since he could swear by no one greater, he swore by himself, 6:14 saying, “Surely I will bless you greatly and multiply your descendants abundantly.” ¹  6:15 And so by persevering, Abraham ²  inherited the promise. 6:16 For people ³  swear by something greater than themselves, ⁴  and the oath serves as a confirmation to end all dispute. ⁵  6:17 In the same way ⁶  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ⁷  and so he intervened with an oath, 6:18 so that we who have found refuge in him ⁸  may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie. 6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, ⁹ 

Ibrani 6:2

6:2 teaching about baptisms, laying on of hands, resurrection of the dead, and eternal judgment.

Pengkhotbah 1:10

1:10 Is there anything about which someone can say, “Look at this! It is new!”? ¹⁰ 

It was already ¹¹  done long ago, ¹²  before our time. ¹³ 

[6:14]  ¹ tn Grk “in blessing I will bless you and in multiplying I will multiply you,” the Greek form of a Hebrew idiom showing intensity.

[6:14]  sn A quotation from Gen 22:17.

[6:15]  ² tn Grk “he”; in the translation the referent (Abraham) has been specified for clarity.

[6:16]  ³ tn The plural Greek term ἄνθρωποι (anqrwpoi) is used here in a generic sense, referring to both men and women, and is thus translated “people.”

[6:16]  ⁴ tn Grk “by something greater”; the rest of the comparison (“than themselves”) is implied.

[6:16]  ⁵ tn Grk “the oath for confirmation is an end of all dispute.”

[6:17]  ⁶ tn Grk “in which.”

[6:17]  ⁷ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[6:18]  ⁸ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[6:19]  ⁹ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.

[1:10]  ¹⁰ tn Alternately, “[Even when] there is something of which someone might claim…” The terms יֵשׁ דָּבָר שֶׁיֹּאמַר (yesh davar sheyyo’mar) may be an interrogative clause without an introductory interrogative particle (GKC 473 §150.a). In questions, יֵשׁ often implies doubt about the existence of something (BDB 441 s.v. יֵשׁ 2.b). The LXX rendered it as a question, as do most English versions: “Is there anything of which it can be said…?” (KJV, ASV, RSV, MLB, NEB, NASB, NIV, NRSV). On the other hand, יֵשׁ is used elsewhere in the Book of Ecclesiastes as a predication of existence (“There is…”) to assert the existence of something (2:13, 21; 4:8, 9; 5:13[12]; 6:1, 11; 7:15; 8:6, 14; 9:4; 10:5). HALOT 443 s.v. יֵשׁ 2 renders יֵשׁ דָּבָר as “There is something….” This view is taken by several translations: “Even the thing of which we say…” (NAB), “Men may say of something …” (Moffatt), and “Sometimes there is a phenomena of which they say…” (NJPS).

[1:10]  ¹¹ tn The perfect tense verb הָיָה (hayah) refers to a past perfect situation: It describes an action that is viewed as a remote past event from the perspective of the past. This past perfect situation is brought out by the temporal adverb כְּבָר (kÿvar, “already”; HALOT 459 s.v. I כְּבָר; BDB 460 s.v. I כְּבָר; cf. 1:10; 2:12, 16; 3:15; 4:2; 6:10; 9:6-7). The expression כְּבָר + הָיָה connotes a past perfect nuance: “it has already been” (Eccl 1:10; see BDB 460 s.v.).

[1:10]  ¹² sn This does not deny man’s creativity or inventiveness, only the ultimate newness of his accomplishments. For example, there is no essential difference between the first voyage to the moon and the discovery of America (different point of arrival, different vehicles of travel, but the same essential action and results).

[1:10]  ¹³ tn Heb “in the ages long ago before us.”