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 4:8

4:8 For if Joshua had given them rest, God ³  would not have spoken afterward about another day.

Ibrani 10:16

10:16 “This is the covenant that I will establish with them after those days, says the Lord. I will put ⁴  my laws on their hearts and I will inscribe them on their minds,” ⁵ 

Ibrani 1:12

1:12 and like a robe you will fold them up

and like a garment ⁶  they will be changed,

but you are the same and your years will never run out.” ⁷ 

Ibrani 2:11

2:11 For indeed he who makes holy and those being made holy all have the same origin, ⁸  and so ⁹  he is not ashamed to call them brothers and sisters, ¹⁰ 

Ibrani 11:16

11:16 But as it is, ¹¹  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 8:8-10

8:8 But ¹²  showing its fault, ¹³  God ¹⁴  says to them, ¹⁵ 

“Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah.

8:9 “It will not be like the covenant ¹⁶  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.

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 ¹⁷  my laws in their minds ¹⁸  and I will inscribe them on their hearts. And I will be their God and they will be my people. ¹⁹ 

[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.

[4:8]  ³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[10:16]  ⁴ tn Grk “putting…I will inscribe.”

[10:16]  ⁵ sn A quotation from Jer 31:33.

[1:12]  ⁶ tc The words “like a garment” (ὡς ἱμάτιον, Jw" Jimation) are found in excellent and early mss (Ì⁴⁶ א A B D* 1739) though absent in a majority of witnesses (D¹ Ψ 0243 0278 33 1881 Ï lat sy bo). Although it is possible that longer reading was produced by overzealous scribes who wanted to underscore the frailty of creation, it is much more likely that the shorter reading was produced by scribes who wanted to conform the wording to that of Ps 102:26 (101:27 LXX), which here lacks the second “like a garment.” Both external and internal considerations decidedly favor the longer reading, and point to the author of Hebrews as the one underscoring the difference between the Son and creation.

[1:12]  sn The phrase like a garment here is not part of the original OT text (see tc note above); for this reason it has been printed in normal type.

[1:12]  ⁷ sn A quotation from Ps 102:25-27.

[2:11]  ⁸ tn Grk “are all from one.”

[2:11]  ⁹ tn Grk “for which reason.”

[2:11]  ¹⁰ 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.

[11:16]  ¹¹ tn Grk “now.”

[8:8]  ¹² tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ¹³ sn The “fault” or limitation in the first covenant was not in its inherent righteousness, but in its design from God himself. It was never intended to be his final revelation or provision for mankind; it was provisional, always pointing toward the fulfillment to come in Christ.

[8:8]  ¹⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ¹⁵ tc ‡ Several witnesses (א* A D* I K P Ψ 33 81 326 365 1505 2464 al latt co Cyr) have αὐτούς (autous) here, “[in finding fault with] them, [he says],” alluding to Israel’s failings mentioned in v. 9b. (The verb μέμφομαι [memfomai, “to find fault with”] can take an accusative or dative direct object.) The reading behind the text above (αὐτοίς, autoi"), supported by Ì⁴⁶ א² B D² 0278 1739 1881 Ï, is perhaps a harder reading theologically, and is more ambiguous in meaning. If αὐτοίς goes with μεμφόμενος (memfomeno", here translated “showing its fault”), the clause could be translated “in finding fault with them” or “in showing [its] faults to them.” If αὐτοίς goes with the following λέγει (legei, “he says”), the clause is best translated, “in finding/showing [its] faults, he says to them.” The accusative pronoun suffers no such ambiguity, for it must be the object of μεμφόμενος rather than λέγει. Although a decision is difficult, the dative form of the pronoun best explains the rise of the other reading and is thus more likely to be original.

[8:9]  ¹⁶ tn Grk “not like the covenant,” continuing the description of v. 8b.

[8:10]  ¹⁷ tn Grk “putting…I will inscribe.”

[8:10]  ¹⁸ tn Grk “mind.”

[8:10]  ¹⁹ 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.