Ibrani 1:5

The Son Is Superior to Angels

1:5 For to which of the angels did God ¹  ever say, “You are my son! Today I have fathered you”? ²  And in another place ³  he says, ⁴  “I will be his father and he will be my son.” ⁵ 

Ibrani 2:3

2:3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him,

Ibrani 2:9-14

2:9 but we see Jesus, who was made lower than the angels for a little while, ⁶  now crowned with glory and honor because he suffered death, ⁷  so that by God’s grace he would experience ⁸  death on behalf of everyone. 2:10 For it was fitting for him, for whom and through whom all things exist, ⁹  in bringing many sons to glory, to make the pioneer ¹⁰  of their salvation perfect through sufferings. 2:11 For indeed he who makes holy and those being made holy all have the same origin, ¹¹  and so ¹²  he is not ashamed to call them brothers and sisters, ¹³  2:12 saying, “I will proclaim your name to my brothers; ¹⁴  in the midst of the assembly I will praise you.” ¹⁵  2:13 Again he says, ¹⁶  “I will be confident in him,” and again, “Here I am, ¹⁷  with ¹⁸  the children God has given me.” ¹⁹  2:14 Therefore, since the children share in flesh and blood, he likewise shared in ²⁰  their humanity, ²¹  so that through death he could destroy ²²  the one who holds the power of death (that is, the devil),

Ibrani 2:17

2:17 Therefore he had ²³  to be made like his brothers and sisters ²⁴  in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement ²⁵  for the sins of the people.

Ibrani 3:1-3

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ²⁶  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ²⁷  3:2 who is faithful to the one who appointed him, as Moses was also in God’s ²⁸  house. ²⁹  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 4:14-16

Jesus Our Compassionate High Priest

4:14 Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession. 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. 4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help. ³⁰ 

Ibrani 5:7-9

5:7 During his earthly life ³¹  Christ ³²  offered ³³  both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion. 5:8 Although he was a son, he learned obedience through the things he suffered. ³⁴  5:9 And by being perfected in this way, he became the source of eternal salvation to all who obey him,

Ibrani 5:11

The Need to Move on to Maturity

5:11 On this topic we have much to say ³⁵  and it is difficult to explain, since you have become sluggish ³⁶  in hearing.

Ibrani 6:20

6:20 where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek. ³⁷ 

Ibrani 7:20-22

7:20 And since ³⁸  this was not done without a sworn affirmation – for the others have become priests without a sworn affirmation, 7:21 but Jesus ³⁹  did so ⁴⁰  with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’” ⁴¹  – 7:22 accordingly Jesus has become the guarantee ⁴²  of a better covenant.

Ibrani 7:24-27

7:24 but he holds his priesthood permanently since he lives forever. 7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them. 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. 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 8:3

8:3 For every high priest is appointed to offer both gifts and sacrifices. So this one too had to have something to offer.

Ibrani 8:6

8:6 But ⁴³  now Jesus ⁴⁴  has obtained a superior ministry, since ⁴⁵  the covenant that he mediates is also better and is enacted ⁴⁶  on better promises. ⁴⁷ 

Ibrani 10:10

10:10 By his will ⁴⁸  we have been made holy through the offering of the body of Jesus Christ once for all.

Ibrani 10:19-20

Drawing Near to God in Enduring Faith

10:19 Therefore, brothers and sisters, ⁴⁹  since we have confidence to enter the sanctuary by the blood of Jesus, 10:20 by the fresh and living way that he inaugurated for us ⁵⁰  through the curtain, that is, through his flesh, ⁵¹ 

Ibrani 10:29

10:29 How much greater punishment do you think that person deserves who has contempt for ⁵²  the Son of God, and profanes ⁵³  the blood of the covenant that made him holy, ⁵⁴  and insults the Spirit of grace?

Ibrani 12:2-3

12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. ⁵⁵  12:3 Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up.

Ibrani 12:24

12:24 and to Jesus, the mediator ⁵⁶  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ⁵⁷ 

Ibrani 13:8

13:8 Jesus Christ is the same yesterday and today and forever!

Ibrani 13:12-13

13:12 Therefore, to sanctify the people by his own blood, Jesus also suffered outside the camp. 13:13 We must go out to him, then, outside the camp, bearing the abuse he experienced. ⁵⁸ 

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.

Ibrani 13:20-21

Benediction and Conclusion

13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ, 13:21 equip you with every good thing to do his will, working in us ⁵⁹  what is pleasing before him through Jesus Christ, to whom be glory forever. ⁶⁰  Amen.

[1:5]  ¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:5]  ² tn Grk “I have begotten you.”

[1:5]  sn A quotation from Ps 2:7.

[1:5]  ³ tn Grk “And again,” quoting another OT passage.

[1:5]  ⁴ tn The words “he says” are not in the Greek text but are supplied to make a complete English sentence. In the Greek text this is a continuation of the previous sentence, but English does not normally employ such long and complex sentences.

[1:5]  ⁵ tn Grk “I will be a father to him and he will be a son to me.”

[1:5]  sn A quotation from 2 Sam 7:14 (cf. 1 Chr 17:13).

[2:9]  ⁶ tn Or “who was made a little lower than the angels.”

[2:9]  ⁷ tn Grk “because of the suffering of death.”

[2:9]  ⁸ tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[2:10]  ⁹ tn Grk “for whom are all things and through whom are all things.”

[2:10]  ¹⁰ sn The Greek word translated pioneer is used of a “prince” or leader, the representative head of a family. It also carries nuances of “trailblazer,” one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ (Acts 3:15; 5:31; Heb 2:10; 12:2).

[2:11]  ¹¹ tn Grk “are all from one.”

[2:11]  ¹² tn Grk “for which reason.”

[2:11]  ¹³ 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.

[2:12]  ¹⁴ 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]  ¹⁵ sn A quotation from Ps 22:22.

[2:13]  ¹⁶ tn Grk “and again,” as a continuation of the preceding.

[2:13]  ¹⁷ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[2:13]  ¹⁸ tn Grk “and.”

[2:13]  ¹⁹ sn A quotation from Isa 8:17-18.

[2:14]  ²⁰ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ²¹ tn Grk “the same.”

[2:14]  ²² tn Or “break the power of,” “reduce to nothing.”

[2:17]  ²³ tn Or “he was obligated.”

[2:17]  ²⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[2:17]  ²⁵ tn Or “propitiation.”

[3:1]  ²⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ²⁷ tn Grk “of our confession.”

[3:2]  ²⁸ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ²⁹ 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.

[4:16]  ³⁰ tn Grk “for timely help.”

[5:7]  ³¹ tn Grk “in the days of his flesh.”

[5:7]  ³² tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ³³ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

[5:8]  ³⁴ sn There is a wordplay in the Greek text between the verbs “learned” (ἔμαθεν, emaqen) and “suffered” (ἔπαθεν, epaqen).

[5:11]  ³⁵ tn Grk “concerning which the message for us is great.”

[5:11]  ³⁶ tn Or “dull.”

[6:20]  ³⁷ sn A quotation from Ps 110:4, picked up again from Heb 5:6, 10.

[7:20]  ³⁸ sn The Greek text contains an elaborate comparison between v. 20a and v. 22, with a parenthesis (vv. 20b-21) in between; the comparison is literally, “by as much as…by so much” or “to the degree that…to that same degree.”

[7:21]  ³⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ⁴⁰ tn The words “did so” are not in the Greek text, but are implied.

[7:21]  ⁴¹ sn A quotation from Ps 110:4 (see Heb 5:6, 6:20, and 7:17).

[7:22]  ⁴² tn Or “surety.”

[8:6]  ⁴³ 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]  ⁴⁴ tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.

[8:6]  ⁴⁵ tn Grk “to the degree that.”

[8:6]  ⁴⁶ tn Grk “which is enacted.”

[8:6]  ⁴⁷ 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.

[10:10]  ⁴⁸ tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:19]  ⁴⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[10:20]  ⁵⁰ tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.

[10:20]  ⁵¹ sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.

[10:29]  ⁵² tn Grk “tramples under foot.”

[10:29]  ⁵³ tn Grk “regarded as common.”

[10:29]  ⁵⁴ tn Grk “by which he was made holy.”

[12:2]  ⁵⁵ sn An allusion to Ps 110:1.

[12:24]  ⁵⁶ 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]  ⁵⁷ 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).

[13:13]  ⁵⁸ tn Grk “his abuse.”

[13:21]  ⁵⁹ tc Some mss (C P Ψ 6 629* 630 1505 pm latt sy^h) read ὑμῖν (Jumin, “in you”) here, but ἡμῖν (Jhmin) has stronger external support (Ì⁴⁶ א A D^vid K 0243 0285 33 81 104 326 365 629^c 1175 1739 1881 pm sy^p co). It is also more likely that ἡμῖν would have been changed to ὑμῖν in light of the “you” which occurs at the beginning of the verse than vice versa.

[13:21]  ⁶⁰ tc ‡ Most mss (א A [C*] 0243 0285 33 1739 1881 Ï latt) include the words “and ever” here, but the shorter reading (supported by Ì⁴⁶ C³ D Ψ 6 104 365 1505 al) is preferred on internal grounds. It seemed more likely that scribes would assimilate the wording to the common NT doxological expression “for ever and ever,” found especially in the Apocalypse (cf., e.g., 1 Tim 1:17; 2 Tim 4:18; Rev 4:9; 22:5) than to the “forever” of Heb 13:8. Nevertheless, a decision is difficult here. NA²⁷ places the phrase in brackets, indicating doubts as to its authenticity.