Ibrani 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ¹  in various portions ²  and in various ways ³  to our ancestors ⁴  through the prophets,

Ibrani 1:8-9

1:8 but of ⁵  the Son he says, ⁶ 

“Your throne, O God, is forever and ever, ⁷ 

and a righteous scepter ⁸  is the scepter of your kingdom.

1:9 You have loved righteousness and hated lawlessness.

So God, your God, has anointed you over your companions ⁹  with the oil of rejoicing.” ¹⁰ 

Ibrani 2:11

2:11 For indeed he who makes holy and those being made holy all have the same origin, ¹¹  and so ¹²  he is not ashamed to call them brothers and sisters, ¹³ 

Ibrani 3:10

3:10 “Therefore, I became provoked at that generation and said, ‘Their hearts are always wandering ¹⁴  and they have not known my ways.’

Ibrani 4:2

4:2 For we had good news proclaimed to us just as they did. But the message they heard did them no good, since they did not join in ¹⁵  with those who heard it in faith. ¹⁶ 

Ibrani 4:4

4:4 For he has spoken somewhere about the seventh day in this way: “And God rested on the seventh day from all his works,” ¹⁷ 

Ibrani 4:10

4:10 For the one who enters God’s ¹⁸  rest has also rested from his works, just as God did from his own works.

Ibrani 4:16--5:1

4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help. ¹⁹ 

5:1 For every high priest is taken from among the people ²⁰  and appointed ²¹  to represent them before God, ²²  to offer both gifts and sacrifices for sins.

Ibrani 5:5

5:5 So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God, ²³  who said to him, “You are my Son! Today I have fathered you,” ²⁴ 

Ibrani 5:14

5:14 But solid food is for the mature, whose perceptions are trained by practice to discern both good and evil.

Ibrani 7:21

7:21 but Jesus ²⁵  did so ²⁶  with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’” ²⁷  –

Ibrani 7:25

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

Ibrani 9:7

9:7 But only the high priest enters once a year into the inner tent, ²⁸  and not without blood that he offers for himself and for the sins of the people committed in ignorance. ²⁹ 

Ibrani 9:9

9:9 This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper.

Ibrani 9:11-12

Christ’s Service in the Heavenly Sanctuary

9:11 But now Christ has come ³⁰  as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation, 9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured ³¹  eternal redemption.

Ibrani 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ³²  to those who eagerly await him he will appear a second time, not to bear sin ³³  but to bring salvation. ³⁴ 

Ibrani 10:22

10:22 let us draw near with a sincere heart in the assurance that faith brings, ³⁵  because we have had our hearts sprinkled clean from an evil conscience ³⁶  and our bodies washed in pure water.

Ibrani 10:25

10:25 not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day ³⁷  drawing near. ³⁸ 

Ibrani 10:30

10:30 For we know the one who said, “Vengeance is mine, I will repay,” ³⁹  and again, “The Lord will judge his people.” ⁴⁰ 

Ibrani 10:38

10:38 But my righteous one will live by faith, and if he shrinks back, I ⁴¹  take no pleasure in him. ⁴² 

Ibrani 11:6

11:6 Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him.

Ibrani 11:8-9

11:8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going. 11:9 By faith he lived as a foreigner ⁴³  in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs ⁴⁴  of the same promise.

Ibrani 11:21

11:21 By faith Jacob, as he was dying, blessed each of the sons of Joseph and worshiped as he leaned on his staff. ⁴⁵ 

Ibrani 11:23

11:23 By faith, when Moses was born, his parents hid him ⁴⁶  for three months, because they saw the child was beautiful and they were not afraid of the king’s edict.

Ibrani 11:28

11:28 By faith he kept the Passover and the sprinkling of the blood, ⁴⁷  so that the one who destroyed the firstborn would not touch them.

Ibrani 12:5

12:5 And have you forgotten the exhortation addressed to you as sons?

“My son, do not scorn ⁴⁸  the Lord’s discipline

or give up when he corrects ⁴⁹  you.

Ibrani 12:17

12:17 For you know that ⁵⁰  later when he wanted to inherit the blessing, he was rejected, for he found no opportunity for repentance, although he sought the blessing ⁵¹  with tears.

Ibrani 12:26

12:26 Then his voice shook the earth, but now he has promised, “I will once more shake not only the earth but heaven too.” ⁵² 

Ibrani 13:9

13:9 Do not be carried away by all sorts of strange teachings. ⁵³  For it is good for the heart to be strengthened by grace, not ritual meals, ⁵⁴  which have never benefited those who participated in them.

[1:1]  ¹ tn Or “spoke formerly.”

[1:1]  ² tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ³ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁴ tn Grk “to the fathers.”

[1:8]  ⁵ tn Or “to.”

[1:8]  ⁶ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ⁷ tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

[1:8]  ⁸ tn Grk “the righteous scepter,” but used generically.

[1:9]  ⁹ sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.

[1:9]  ¹⁰ sn A quotation from Ps 45:6-7.

[2:11]  ¹¹ tn Grk “are all from one.”

[2:11]  ¹² tn Grk “for which reason.”

[2:11]  ¹³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The context here also indicates both men and women are in view; note especially the collective τὰ παιδία (ta paidia) in v. 14.

[3:10]  ¹⁴ tn Grk “they are wandering in the heart.”

[4:2]  ¹⁵ tn Or “they were not united.”

[4:2]  ¹⁶ tc A few mss (א and a few versional witnesses) have the nominative singular participle συγκεκερασμένος (sunkekerasmeno", “since it [the message] was not combined with faith by those who heard it”), a reading that refers back to the ὁ λόγος (Jo logo", “the message”). There are a few other variants here (e.g., συγκεκεραμμένοι [sunkekerammenoi] in 104, συγκεκεραμένους [sunkekeramenou"] in 1881 Ï), but the accusative plural participle συγκεκερασμένους (sunkekerasmenou"), found in Ì^13vid,46 A B C D* Ψ 0243 0278 33 81 1739 2464 pc, has by far the best external credentials. This participle agrees with the previous ἐκείνους (ekeinou", “those”), a more difficult construction grammatically than the nominative singular. Thus, both on external and internal grounds, συγκεκερασμένους is preferred.

[4:4]  ¹⁷ sn A quotation from Gen 2:2.

[4:10]  ¹⁸ tn Grk “his”; the referent (God) has been specified in the translation for clarity.

[4:16]  ¹⁹ tn Grk “for timely help.”

[5:1]  ²⁰ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”

[5:1]  ²¹ tn Grk “who is taken from among people is appointed.”

[5:1]  ²² tn Grk “appointed on behalf of people in reference to things relating to God.”

[5:5]  ²³ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[5:5]  ²⁴ tn Grk “I have begotten you”; see Heb 1:5.

[5:5]  sn A quotation from Ps 2:7.

[7:21]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ²⁶ tn The words “did so” are not in the Greek text, but are implied.

[7:21]  ²⁷ sn A quotation from Ps 110:4 (see Heb 5:6, 6:20, and 7:17).

[9:7]  ²⁸ tn Grk “the second tent.”

[9:7]  ²⁹ tn Or perhaps “the unintentional sins of the people”; Grk “the ignorances of the people.” Cf. BDAG 13 s.v. ἀγνόημα, “sin committed in ignorance/unintentionally.” This term seems to be simply a synonym for “sins” (cf. Heb 5:2) and does not pick up the distinction made in Num 15:22-31 between unwitting sin and “high-handed” sin. The Day of Atonement ritual in Lev 16 covered all the sins of the people, not just the unwitting ones.

[9:11]  ³⁰ tn Grk “But Christ, when he came,” introducing a sentence that includes all of Heb 9:11-12. The main construction is “Christ, having come…, entered…, having secured…,” and everything else describes his entrance.

[9:12]  ³¹ tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”

[9:28]  ³² sn An allusion to Isa 53:12.

[9:28]  ³³ tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

[9:28]  ³⁴ tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.

[10:22]  ³⁵ tn Grk “in assurance of faith.”

[10:22]  ³⁶ sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).

[10:25]  ³⁷ sn The day refers to that well-known time of Christ’s coming and judgment in the future; see a similar use of “day” in 1 Cor 3:13.

[10:25]  ³⁸ tn This paragraph (vv. 19-25) is actually a single, skillfully composed sentence in Greek, but it must be broken into shorter segments for English idiom. It begins with several subordinate phrases (since we have confidence and a great priest), has three parallel exhortations as its main verbs (let us draw near, hold, and take thought), and concludes with several subordinate phrases related to the final exhortation (not abandoning but encouraging).

[10:30]  ³⁹ sn A quotation from Deut 32:35.

[10:30]  ⁴⁰ sn A quotation from Deut 32:36.

[10:38]  ⁴¹ tn Grk “my soul.”

[10:38]  ⁴² sn A quotation from Hab 2:4.

[11:9]  ⁴³ tn Or “settled as a resident alien.”

[11:9]  ⁴⁴ tn Or “heirs with him.”

[11:21]  ⁴⁵ tn Grk “worshiped on the top of his staff,” a quotation from Gen 47:31 (LXX).

[11:23]  ⁴⁶ tn Grk “Moses, when he was born, was hidden by his parents.”

[11:28]  ⁴⁷ tn Grk “the pouring out of the blood.”

[11:28]  sn The sprinkling of the blood refers here to the application of the blood to the doorways of the Israelite houses (cf. Exod 12:7, 13).

[12:5]  ⁴⁸ tn Or “disregard,” “think little of.”

[12:5]  ⁴⁹ tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[12:17]  ⁵⁰ tn Or a command: “for understand that.”

[12:17]  ⁵¹ tn Grk “it,” referring either to the repentance or the blessing. But the account in Gen 27:34-41 (which the author appeals to here) makes it clear that the blessing is what Esau sought. Thus in the translation the referent (the blessing) is specified for clarity.

[12:26]  ⁵² sn A quotation from Hag 2:6.

[13:9]  ⁵³ tn Grk “by diverse and strange teachings.”

[13:9]  ⁵⁴ tn Grk “foods,” referring to the meals associated with the OT sacrifices (see the contrast with the next verse; also 9:9-10; 10:1, 4, 11).