Ibrani 1:3

1:3 The Son is ¹  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ²  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ³ 

Ibrani 2:8

2:8 You put all things under his control.” ⁴ 

For when he put all things under his control, he left nothing outside of his control. At present we do not yet see all things under his control, ⁵ 

Ibrani 3:2

3:2 who is faithful to the one who appointed him, as Moses was also in God’s ⁶  house. ⁷ 

Ibrani 3:5

3:5 Now Moses was faithful in all God’s ⁸  house ⁹  as a servant, to testify to the things that would be spoken.

Ibrani 3:8

3:8 “Do not harden your hearts as in the rebellion, in the day of testing in the wilderness.

Ibrani 3:12

3:12 See to it, ¹⁰  brothers and sisters, ¹¹  that none of you has ¹²  an evil, unbelieving heart that forsakes ¹³  the living God. ¹⁴ 

Ibrani 3:15

3:15 As it says, ¹⁵  “Oh, that today you would listen as he speaks! ¹⁶  Do not harden your hearts as in the rebellion.” ¹⁷ 

Ibrani 4:9

4:9 Consequently a Sabbath rest remains for the people of God.

Ibrani 4:11

4:11 Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience.

Ibrani 4:16

4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help. ¹⁸ 

Ibrani 6:13

6:13 Now when God made his promise to Abraham, since he could swear by no one greater, he swore by himself,

Ibrani 7:3

7:3 Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time.

Ibrani 7:13

7:13 Yet the one these things are spoken about belongs to ¹⁹  a different tribe, and no one from that tribe ²⁰  has ever officiated at the altar.

Ibrani 7:19

7:19 for the law made nothing perfect. On the other hand a better hope is introduced, through which we draw near to God.

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 8:5

8:5 The place where they serve is ²¹  a sketch ²²  and shadow of the heavenly sanctuary, just as Moses was warned by God as he was about to complete the tabernacle. For he says, “See that you make everything according to the design ²³  shown to you on the mountain.” ²⁴ 

Ibrani 8:10

8:10 “For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put ²⁵  my laws in their minds ²⁶  and I will inscribe them on their hearts. And I will be their God and they will be my people. ²⁷ 

Ibrani 8:13

8:13 When he speaks of a new covenant, ²⁸  he makes the first obsolete. Now what is growing obsolete and aging is about to disappear. ²⁹ 

Ibrani 9:14

9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our ³⁰  consciences from dead works to worship the living God.

Ibrani 9:19

9:19 For when Moses had spoken every command to all the people according to the law, he took the blood of calves and goats with water and scarlet wool and hyssop and sprinkled both the book itself and all the people,

Ibrani 9:21

9:21 And both the tabernacle and all the utensils of worship he likewise sprinkled with blood.

Ibrani 9:24

9:24 For Christ did not enter a sanctuary made with hands – the representation ³¹  of the true sanctuary ³²  – but into heaven itself, and he appears now in God’s presence for us.

Ibrani 10:19

Drawing Near to God in Enduring Faith

10:19 Therefore, brothers and sisters, ³³  since we have confidence to enter the sanctuary by the blood of Jesus,

Ibrani 11:4-6

11:4 By faith Abel offered God a greater sacrifice than Cain, and through his faith ³⁴  he was commended as righteous, because God commended him for his offerings. And through his faith ³⁵  he still speaks, though he is dead. 11:5 By faith Enoch was taken up so that he did not see death, and he was not to be found because God took him up. For before his removal he had been commended as having pleased God. 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 11:12

11:12 So in fact children ³⁶  were fathered by one man – and this one as good as dead – like the number of stars in the sky and like the innumerable grains of sand ³⁷  on the seashore. ³⁸ 

Ibrani 11:25

11:25 choosing rather to be ill-treated with the people of God than to enjoy sin’s fleeting pleasure.

Ibrani 12:9

12:9 Besides, we have experienced discipline from ³⁹  our earthly fathers ⁴⁰  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ⁴¹ 

Ibrani 12:28

12:28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe.

Ibrani 13:15

13:15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name.

[1:3]  ¹ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ² tn Grk “by the word of his power.”

[1:3]  ³ sn An allusion to Ps 110:1, quoted often in Hebrews.

[2:8]  ⁴ tn Grk “you subjected all things under his feet.”

[2:8]  sn A quotation from Ps 8:4-6.

[2:8]  ⁵ sn The expression all things under his control occurs three times in 2:8. The latter two occurrences are not exactly identical to the Greek text of Ps 8:6 quoted at the beginning of the verse, but have been adapted by the writer of Hebrews to fit his argument.

[3:2]  ⁶ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ⁷ tc ‡ The reading adopted by the translation follows a few early mss and some versions (Ì^13,46vid B vg^ms co Ambr). The majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï lat sy) insert “all” (“in all his house”), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of ὅλῳ ({olw, “all”) than vice versa. NA²⁷ puts ὅλῳ in brackets, indicating doubts as to its authenticity.

[3:5]  ⁸ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:5]  ⁹ sn A quotation from Num 12:7.

[3:12]  ¹⁰ tn Or “take care.”

[3:12]  ¹¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:12]  ¹² tn Grk “that there not be in any of you.”

[3:12]  ¹³ tn Or “deserts,” “rebels against.”

[3:12]  ¹⁴ tn Grk “in forsaking the living God.”

[3:15]  ¹⁵ tn Grk “while it is said.”

[3:15]  ¹⁶ tn Grk “today if you hear his voice.”

[3:15]  ¹⁷ sn A quotation from Ps 95:7b-8.

[4:16]  ¹⁸ tn Grk “for timely help.”

[7:13]  ¹⁹ tn Grk “shares in.”

[7:13]  ²⁰ tn Grk “from which no one.”

[8:5]  ²¹ tn Grk “who serve in,” referring to the Levitical priests, but focusing on the provisional and typological nature of the tabernacle in which they served.

[8:5]  ²² tn Or “prototype,” “outline.” The Greek word ὑπόδειγμα (Jupodeigma) does not mean “copy,” as it is often translated; it means “something to be copied,” a basis for imitation. BDAG 1037 s.v. 2 lists both Heb 8:5 and 9:23 under the second category of usage, “an indication of someth. that appears at a subsequent time,” emphasizing the temporal progression between the earthly and heavenly sanctuaries.

[8:5]  sn There are two main options for understanding the conceptual background of the heavenly sanctuary imagery. The first is to understand the imagery to be functioning on a vertical plane. This background is Hellenistic, philosophical, and spatial in orientation and sees the earthly sanctuary as a copy of the heavenly reality. The other option is to see the imagery functioning on a horizontal plane. This background is Jewish, eschatological, and temporal and sees the heavenly sanctuary as the fulfillment and true form of the earthly sanctuary which preceded it. The second option is preferred, both for lexical reasons (see tn above) and because it fits the Jewish context of the book (although many scholars prefer to emphasize the relationship the book has to Hellenistic thought).

[8:5]  ²³ tn The word τύπος (tupos) here has the meaning “an archetype serving as a model, type, pattern, model” (BDAG 1020 s.v. 6.a). This is in keeping with the horizontal imagery accepted for this verse (see sn on “sketch” earlier in the verse). Here Moses was shown the future heavenly sanctuary which, though it did not yet exist, became the outline for the earthly sanctuary.

[8:5]  ²⁴ sn A quotation from Exod 25:40.

[8:10]  ²⁵ tn Grk “putting…I will inscribe.”

[8:10]  ²⁶ tn Grk “mind.”

[8:10]  ²⁷ tn Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of Jer 31.

[8:13]  ²⁸ tn Grk “when he says, ‘new,’” (referring to the covenant).

[8:13]  ²⁹ tn Grk “near to disappearing.”

[9:14]  ³⁰ tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D² 0278 33 1739^c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.

[9:24]  ³¹ tn Or “prefiguration.”

[9:24]  ³² tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

[10:19]  ³³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[11:4]  ³⁴ tn Or “through his sacrifice”; Grk “through which.”

[11:4]  ³⁵ tn Or “through his sacrifice”; Grk “through it.”

[11:12]  ³⁶ tn Grk “these”; in the translation the referent (children) has been specified for clarity.

[11:12]  ³⁷ tn Grk a collective “the sand.”

[11:12]  ³⁸ sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).

[12:9]  ³⁹ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ⁴⁰ tn Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life.

[12:9]  ⁴¹ tn Grk “and live.”

[12:9]  sn Submit ourselves…to the Father of spirits and receive life. This idea is drawn from Proverbs, where the Lord’s discipline brings life, while resistance to it leads to death (cf. Prov 4:13; 6:23; 10:17; 16:17).