Ibrani 1:4

1:4 Thus he became ¹  so far better than the angels as ²  he has inherited a name superior to theirs.

Ibrani 1:9

1:9 You have loved righteousness and hated lawlessness.

So God, your God, has anointed you over your companions ³  with the oil of rejoicing.” ⁴ 

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 3:3

3:3 For he has come to deserve greater glory than Moses, just as the builder of a house deserves greater honor than the house itself!

Ibrani 4:6

4:6 Therefore it remains for some to enter it, yet those to whom it was previously proclaimed did not enter because of disobedience.

Ibrani 4:12

4:12 For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart.

Ibrani 6:9

6:9 But in your case, dear friends, even though we speak like this, we are convinced of better things relating to salvation.

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 6:16

6:16 For people ⁵  swear by something greater than themselves, ⁶  and the oath serves as a confirmation to end all dispute. ⁷ 

Ibrani 7:7

7:7 Now without dispute the inferior is blessed by the superior,

Ibrani 7:15

7:15 And this is even clearer if another priest arises in the likeness of Melchizedek,

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 7:22

7:22 accordingly Jesus has become the guarantee ⁸  of a better covenant.

Ibrani 7:26

7:26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens.

Ibrani 8:6

8:6 But ⁹  now Jesus ¹⁰  has obtained a superior ministry, since ¹¹  the covenant that he mediates is also better and is enacted ¹²  on better promises. ¹³ 

Ibrani 9:11

Christ’s Service in the Heavenly Sanctuary

9:11 But now Christ has come ¹⁴  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,

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 ¹⁵  consciences from dead works to worship the living God.

Ibrani 9:23

9:23 So it was necessary for the sketches ¹⁶  of the things in heaven to be purified with these sacrifices, ¹⁷  but the heavenly things themselves required ¹⁸  better sacrifices than these.

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 ¹⁹  drawing near. ²⁰ 

Ibrani 10:29

10:29 How much greater punishment do you think that person deserves who has contempt for ²¹  the Son of God, and profanes ²²  the blood of the covenant that made him holy, ²³  and insults the Spirit of grace?

Ibrani 10:34

10:34 For in fact you shared the sufferings of those in prison, ²⁴  and you accepted the confiscation of your belongings with joy, because you knew that you certainly ²⁵  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 ²⁶  he was commended as righteous, because God commended him for his offerings. And through his faith ²⁷  he still speaks, though he is dead.

Ibrani 11:16

11:16 But as it is, ²⁸  they aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them.

Ibrani 11:25-26

11:25 choosing rather to be ill-treated with the people of God than to enjoy sin’s fleeting pleasure. 11:26 He regarded abuse suffered for Christ ²⁹  to be greater wealth than the treasures of Egypt, for his eyes were fixed on ³⁰  the reward.

Ibrani 11:35

11:35 and women received back their dead raised to life. ³¹  But others were tortured, not accepting release, to obtain resurrection to a better life. ³² 

Ibrani 11:40

11:40 For God had provided something better for us, so that they would be made perfect together with us. ³³ 

Ibrani 12:9

12:9 Besides, we have experienced discipline from ³⁴  our earthly fathers ³⁵  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ³⁶ 

Ibrani 12:24-25

12:24 and to Jesus, the mediator ³⁷  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ³⁸ 

12:25 Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven?

Ibrani 13:19

13:19 I especially ask you to pray ³⁹  that I may be restored to you very soon.

[1:4]  ¹ tn Grk “having become.” This is part of the same sentence that extends from v. 1 through v. 4 in the Greek text.

[1:4]  ² tn Most modern English translations attempt to make the comparison somewhat smoother by treating “name” as if it were the subject of the second element: “as the name he has inherited is superior to theirs” (cf. NAB, NIV, NRSV, CEV). However, the Son is the subject of both the first and second elements: “he became so far better”; “he has inherited a name.” The present translation maintains this parallelism even though it results in a somewhat more awkward rendering.

[1:4]  sn This comparison is somewhat awkward to express in English, but it reflects an important element in the argument of Hebrews: the superiority of Jesus Christ.

[1:9]  ³ sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.

[1:9]  ⁴ sn A quotation from Ps 45:6-7.

[6:16]  ⁵ 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]  ⁶ tn Grk “by something greater”; the rest of the comparison (“than themselves”) is implied.

[6:16]  ⁷ tn Grk “the oath for confirmation is an end of all dispute.”

[7:22]  ⁸ tn Or “surety.”

[8:6]  ⁹ sn The Greek text indicates a contrast between vv. 4-5 and v. 6 that is difficult to render in English: Jesus’ status in the old order of priests (vv. 4-5) versus his superior ministry (v. 6).

[8:6]  ¹⁰ tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.

[8:6]  ¹¹ tn Grk “to the degree that.”

[8:6]  ¹² tn Grk “which is enacted.”

[8:6]  ¹³ sn This linkage of the change in priesthood with a change in the law or the covenant goes back to Heb 7:12, 22 and is picked up again in Heb 9:6-15 and 10:1-18.

[9:11]  ¹⁴ 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.

[9:14]  ¹⁵ 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.

[9:23]  ¹⁶ tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.

[9:23]  ¹⁷ tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.

[9:23]  ¹⁸ tn Grk “the heavenly things themselves with better sacrifices than these.”

[10:25]  ¹⁹ 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]  ²⁰ 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).

[10:29]  ²¹ tn Grk “tramples under foot.”

[10:29]  ²² tn Grk “regarded as common.”

[10:29]  ²³ tn Grk “by which he was made holy.”

[10:34]  ²⁴ 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]  ²⁵ tn Grk “you yourselves.”

[11:4]  ²⁶ tn Or “through his sacrifice”; Grk “through which.”

[11:4]  ²⁷ tn Or “through his sacrifice”; Grk “through it.”

[11:16]  ²⁸ tn Grk “now.”

[11:26]  ²⁹ tn Grk “the abuse [or ‘reproach’] of Christ.”

[11:26]  ³⁰ tn Grk “he was looking away to.”

[11:35]  ³¹ tn Grk “received back their dead from resurrection.”

[11:35]  ³² tn Grk “to obtain a better resurrection.”

[11:40]  ³³ tn The Greek phrasing emphasizes this point by negating the opposite: “so that they would not be made perfect without us.”

[12:9]  ³⁴ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ³⁵ 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]  ³⁶ 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).

[12:24]  ³⁷ 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.

[12:24]  ³⁸ sn Abel’s shed blood cried out to the Lord for justice and judgment, but Jesus’ blood speaks of redemption and forgiveness, something better than Abel’s does (Gen 4:10; Heb 9:11-14; 11:4).

[13:19]  ³⁹ tn Grk “I urge you to do this all the more.”