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 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Ibrani 2:12

2:12 saying, “I will proclaim your name to my brothers; ⁵  in the midst of the assembly I will praise you.” ⁶ 

Ibrani 2:17-18

2:17 Therefore he had ⁷  to be made like his brothers and sisters ⁸  in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement ⁹  for the sins of the people. 2:18 For since he himself suffered when he was tempted, he is able to help those who are tempted.

Ibrani 3:17-18

3:17 And against whom was God ¹⁰  provoked for forty years? Was it not those who sinned, whose dead bodies fell in the wilderness? ¹¹  3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient?

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 ¹²  with those who heard it in faith. ¹³ 

Ibrani 4:13

4:13 And no creature is hidden from God, ¹⁴  but everything is naked and exposed to the eyes of him to whom we must render an account.

Ibrani 5:2

5:2 He is able to deal compassionately with those who are ignorant and erring, since he also is subject to weakness,

Ibrani 5:9

5:9 And by being perfected in this way, he became the source of eternal salvation to all who obey him,

Ibrani 6:10

6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints.

Ibrani 6:17

6:17 In the same way ¹⁵  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ¹⁶  and so he intervened with an oath,

Ibrani 8:1

The High Priest of a Better Covenant

8:1 Now the main point of what we are saying is this: ¹⁷  We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven, ¹⁸ 

Ibrani 8:9

8:9 “It will not be like the covenant ¹⁹  that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord.

Ibrani 9:23

9:23 So it was necessary for the sketches ²⁰  of the things in heaven to be purified with these sacrifices, ²¹  but the heavenly things themselves required ²²  better sacrifices than these.

Ibrani 9:27-28

9:27 And just as people ²³  are appointed to die once, and then to face judgment, ²⁴  9:28 so also, after Christ was offered once to bear the sins of many, ²⁵  to those who eagerly await him he will appear a second time, not to bear sin ²⁶  but to bring salvation. ²⁷ 

Ibrani 10:34

10:34 For in fact you shared the sufferings of those in prison, ²⁸  and you accepted the confiscation of your belongings with joy, because you knew that you certainly ²⁹  had a better and lasting possession.

Ibrani 11:4

11:4 By faith Abel offered God a greater sacrifice than Cain, and through his faith ³⁰  he was commended as righteous, because God commended him for his offerings. And through his faith ³¹  he still speaks, though he is dead.

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 11:31

11:31 By faith Rahab the prostitute escaped the destruction of ³²  the disobedient, because she welcomed the spies in peace.

Ibrani 12:11

12:11 Now all discipline seems painful at the time, not joyful. ³³  But later it produces the fruit of peace and righteousness ³⁴  for those trained by it.

Ibrani 12:13

12:13 and make straight paths for your feet, ³⁵  so that what is lame may not be put out of joint but be healed.

Ibrani 13:5

13:5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” ³⁶ 

Ibrani 13:17

13:17 Obey your leaders and submit to them, for they keep watch over your souls and will give an account for their work. ³⁷  Let them do this ³⁸  with joy and not with complaints, for this would be no advantage for you.

[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.”

[2:12]  ⁵ tn Here, because of its occurrence in an OT quotation, τοῖς ἀδελφοῖς (tois adelfois) has been translated simply as “brothers” rather than “brothers and sisters” (see the note on the latter phrase in the previous verse).

[2:12]  ⁶ sn A quotation from Ps 22:22.

[2:17]  ⁷ tn Or “he was obligated.”

[2:17]  ⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[2:17]  ⁹ tn Or “propitiation.”

[3:17]  ¹⁰ tn Grk “he”; in the translation the referent (God) has been specified for clarity.

[3:17]  ¹¹ sn An allusion to God’s judgment pronounced in Num 14:29, 32.

[4:2]  ¹² tn Or “they were not united.”

[4:2]  ¹³ 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.

[4:13]  ¹⁴ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[6:17]  ¹⁵ tn Grk “in which.”

[6:17]  ¹⁶ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[8:1]  ¹⁷ tn Grk “the main point of the things being said.”

[8:1]  ¹⁸ sn An allusion to Ps 110:1; see Heb 1:3, 13.

[8:9]  ¹⁹ tn Grk “not like the covenant,” continuing the description of v. 8b.

[9:23]  ²⁰ tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.

[9:23]  ²¹ tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.

[9:23]  ²² tn Grk “the heavenly things themselves with better sacrifices than these.”

[9:27]  ²³ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[9:27]  ²⁴ tn Grk “and after this – judgment.”

[9:28]  ²⁵ sn An allusion to Isa 53:12.

[9:28]  ²⁶ 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]  ²⁷ 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.

[10:34]  ²⁸ tc Most witnesses, including some important ones (א D² 1881 Ï), read δεσμοῖς μου (desmoi" mou, “my imprisonment”) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading δεσμοῖς without the μου (so Ì⁴⁶ Ψ 104 pc), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις (desmioi"), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western texttypes (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.

[10:34]  ²⁹ tn Grk “you yourselves.”

[11:4]  ³⁰ tn Or “through his sacrifice”; Grk “through which.”

[11:4]  ³¹ tn Or “through his sacrifice”; Grk “through it.”

[11:31]  ³² tn Grk “did not perish together with.”

[12:11]  ³³ tn Grk “all discipline at the time does not seem to be of joy, but of sorrow.”

[12:11]  ³⁴ tn Grk “the peaceful fruit of righteousness.”

[12:13]  ³⁵ sn A quotation from Prov 4:26. The phrase make straight paths for your feet is figurative for “stay on God’s paths.”

[13:5]  ³⁶ sn A quotation from Deut 31:6, 8.

[13:17]  ³⁷ tn Or “as ones who will give an account”; Grk “as giving an account.”

[13:17]  ³⁸ tn Grk “that they may do this.”