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 2:14

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ⁵  their humanity, ⁶  so that through death he could destroy ⁷  the one who holds the power of death (that is, the devil),

Ibrani 4:7

4:7 So God ⁸  again ordains a certain day, “Today,” speaking through David ⁹  after so long a time, as in the words quoted before, ¹⁰  “O, that today you would listen as he speaks! ¹¹  Do not harden your hearts.”

Ibrani 4:15

4:15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.

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 7:27

7:27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all.

Ibrani 9:12

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 ¹²  eternal redemption.

Ibrani 9:15

9:15 And so he is the mediator ¹³  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ¹⁴  since he died ¹⁵  to set them free from the violations committed under the first covenant.

Ibrani 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ¹⁶  to those who eagerly await him he will appear a second time, not to bear sin ¹⁷  but to bring salvation. ¹⁸ 

[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.”

[2:14]  ⁵ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ⁶ tn Grk “the same.”

[2:14]  ⁷ tn Or “break the power of,” “reduce to nothing.”

[4:7]  ⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:7]  ⁹ sn Ps 95 does not mention David either in the text or the superscription. It is possible that the writer of Hebrews is attributing the entire collection of psalms to David (although some psalms are specifically attributed to other individuals or groups).

[4:7]  ¹⁰ tn Grk “as it has been said before” (see Heb 3:7).

[4:7]  ¹¹ tn Grk “today if you hear his voice.”

[9:12]  ¹² 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.”

[9:15]  ¹³ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[9:15]  ¹⁴ tn Grk “the promise of the eternal inheritance.”

[9:15]  ¹⁵ tn Grk “a death having occurred.”

[9:28]  ¹⁶ sn An allusion to Isa 53:12.

[9:28]  ¹⁷ 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]  ¹⁸ 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.