Ibrani 1:6

1:6 But when he again brings ¹  his firstborn into the world, he says, “Let all the angels of God worship him!” ² 

Ibrani 1:10

1:10 And,

“You founded the earth in the beginning, Lord, ³ 

and the heavens are the works of your hands.

Ibrani 2:4-5

2:4 while God confirmed their witness ⁴  with signs and wonders and various miracles and gifts of the Holy Spirit distributed ⁵  according to his will.

Exposition of Psalm 8: Jesus and the Destiny of Humanity

2:5 For he did not put the world to come, ⁶  about which we are speaking, ⁷  under the control of angels.

Ibrani 3:6

3:6 But Christ ⁸  is faithful as a son over God’s ⁹  house. We are of his house, ¹⁰  if in fact we hold firmly ¹¹  to our confidence and the hope we take pride in. ¹² 

Ibrani 3:8

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

Ibrani 3:11

3:11 “As I swore in my anger, ‘They will never enter my rest!’” ¹³ 

Ibrani 3:14

3:14 For we have become partners with Christ, if in fact we hold our initial confidence ¹⁴  firm until the end.

Ibrani 3:18

3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient?

Ibrani 4:1

God’s Promised Rest

4:1 Therefore we must be wary ¹⁵  that, while the promise of entering his rest remains open, none of you may seem to have come short of it.

Ibrani 4:3

4:3 For we who have believed enter that rest, as he has said, “As I swore in my anger, ‘They will never enter my rest!’” ¹⁶  And yet God’s works ¹⁷  were accomplished from the foundation of the world.

Ibrani 4:5

4:5 but to repeat the text cited earlier: ¹⁸  “They will never enter my rest!”

Ibrani 4:10-11

4:10 For the one who enters God’s ¹⁹  rest has also rested from his works, just as God did from his own works. 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 5:4

5:4 And no one assumes this honor ²⁰  on his own initiative, ²¹  but only when called to it by God, ²²  as in fact Aaron was.

Ibrani 5:6

5:6 as also in another place God ²³  says, “You are a priest forever in the order of Melchizedek.” ²⁴ 

Ibrani 5:8

5:8 Although he was a son, he learned obedience through the things he suffered. ²⁵ 

Ibrani 5:10

5:10 and he was designated ²⁶  by God as high priest in the order of Melchizedek. ²⁷ 

Ibrani 5:14--6:1

5:14 But solid food is for the mature, whose perceptions are trained by practice to discern both good and evil.

6:1 Therefore we must progress beyond ²⁸  the elementary ²⁹  instructions about Christ ³⁰  and move on ³¹  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Ibrani 6:11

6:11 But we passionately want each of you to demonstrate the same eagerness for the fulfillment of your hope until the end,

Ibrani 6:20

6:20 where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek. ³² 

Ibrani 7:5

7:5 And those of the sons of Levi who receive the priestly office ³³  have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen, ³⁴  although they too are descendants of Abraham. ³⁵ 

Ibrani 7:11

Jesus and the Priesthood of Melchizedek

7:11 So if perfection had in fact been possible through the Levitical priesthood – for on that basis ³⁶  the people received the law – what further need would there have been for another priest to arise, said to be in the order of Melchizedek and not in Aaron’s order?

Ibrani 7:15

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

Ibrani 7:17

7:17 For here is the testimony about him: ³⁷  “You are a priest forever in the order of Melchizedek.” ³⁸ 

Ibrani 7:24

7:24 but he holds his priesthood permanently since he lives forever.

Ibrani 8:5

8:5 The place where they serve is ³⁹  a sketch ⁴⁰  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 ⁴¹  shown to you on the mountain.” ⁴² 

Ibrani 8:9-10

8:9 “It will not be like the covenant ⁴³  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 ⁴⁴  my laws in their minds ⁴⁵  and I will inscribe them on their hearts. And I will be their God and they will be my people. ⁴⁶ 

Ibrani 8:13

8:13 When he speaks of a new covenant, ⁴⁷  he makes the first obsolete. Now what is growing obsolete and aging is about to disappear. ⁴⁸ 

Ibrani 9:4

9:4 It contained the golden altar of incense and the ark of the covenant covered entirely with gold. In this ark ⁴⁹  were the golden urn containing the manna, Aaron’s rod that budded, and the stone tablets of the covenant.

Ibrani 9:6-8

9:6 So with these things prepared like this, the priests enter continually into the outer tent ⁵⁰  as they perform their duties. 9:7 But only the high priest enters once a year into the inner tent, ⁵¹  and not without blood that he offers for himself and for the sins of the people committed in ignorance. ⁵²  9:8 The Holy Spirit is making clear that the way into the holy place had not yet appeared as long as the old tabernacle ⁵³  was standing.

Ibrani 9:13-15

9:13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, ⁵⁴  9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our ⁵⁵  consciences from dead works to worship the living God.

9:15 And so he is the mediator ⁵⁶  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ⁵⁷  since he died ⁵⁸  to set them free from the violations committed under the first covenant.

Ibrani 9:21

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

Ibrani 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ⁵⁹ 

Ibrani 10:16

10:16 “This is the covenant that I will establish with them after those days, says the Lord. I will put ⁶⁰  my laws on their hearts and I will inscribe them on their minds,” ⁶¹ 

Ibrani 10:19

Drawing Near to God in Enduring Faith

10:19 Therefore, brothers and sisters, ⁶²  since we have confidence to enter the sanctuary by the blood of Jesus,

Ibrani 10:23

10:23 And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy.

Ibrani 10:25-26

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 ⁶³  drawing near. ⁶⁴ 

10:26 For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, ⁶⁵ 

Ibrani 10:34-36

10:34 For in fact you shared the sufferings of those in prison, ⁶⁶  and you accepted the confiscation of your belongings with joy, because you knew that you certainly ⁶⁷  had a better and lasting possession. 10:35 So do not throw away your confidence, because it ⁶⁸  has great reward. 10:36 For you need endurance in order to do God’s will and so receive what is promised. ⁶⁹ 

Ibrani 11:10

11:10 For he was looking forward to the city with firm foundations, ⁷⁰  whose architect and builder is God.

Ibrani 11:26

11:26 He regarded abuse suffered for Christ ⁷¹  to be greater wealth than the treasures of Egypt, for his eyes were fixed on ⁷²  the reward.

Ibrani 11:28-29

11:28 By faith he kept the Passover and the sprinkling of the blood, ⁷³  so that the one who destroyed the firstborn would not touch them. 11:29 By faith they crossed the Red Sea as if on dry ground, but when the Egyptians tried it, they were swallowed up.

Ibrani 11:35

11:35 and women received back their dead raised to life. ⁷⁴  But others were tortured, not accepting release, to obtain resurrection to a better life. ⁷⁵ 

Ibrani 11:39

11:39 And these all were commended ⁷⁶  for their faith, yet they did not receive what was promised. ⁷⁷ 

Ibrani 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ⁷⁸  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

Ibrani 12:4

12:4 You have not yet resisted to the point of bloodshed ⁷⁹  in your struggle against sin.

Ibrani 12:17

12:17 For you know that ⁸⁰  later when he wanted to inherit the blessing, he was rejected, for he found no opportunity for repentance, although he sought the blessing ⁸¹  with tears.

Ibrani 12:26-27

12:26 Then his voice shook the earth, but now he has promised, “I will once more shake not only the earth but heaven too.” ⁸²  12:27 Now this phrase “once more” indicates the removal of what is shaken, that is, of created things, so that what is unshaken may remain.

Ibrani 13:7

13:7 Remember your leaders, who spoke God’s message to you; reflect on the outcome of their lives and imitate their faith.

Ibrani 13:9

13:9 Do not be carried away by all sorts of strange teachings. ⁸³  For it is good for the heart to be strengthened by grace, not ritual meals, ⁸⁴  which have never benefited those who participated in them.

Ibrani 13:14

13:14 For here we have no lasting city, but we seek the city that is to come.

[1:6]  ¹ tn Or “And again when he brings.” The translation adopted in the text looks forward to Christ’s second coming to earth. Some take “again” to introduce the quotation (as in 1:5) and understand this as Christ’s first coming, but this view does not fit well with Heb 2:7. Others understand it as his exaltation/ascension to heaven, but this takes the phrase “into the world” in an unlikely way.

[1:6]  ² sn A quotation combining themes from Deut 32:43 and Ps 97:7.

[1:10]  ³ sn You founded the earth…your years will never run out. In its original setting Ps 102:25-27 refers to the work of God in creation, but here in Hebrews 1:10-12 the writer employs it in reference to Christ, the Lord, making a strong argument for the essential deity of the Son.

[2:4]  ⁴ tn Grk “God bearing witness together” (the phrase “with them” is implied).

[2:4]  ⁵ tn Grk “and distributions of the Holy Spirit.”

[2:5]  ⁶ sn The phrase the world to come means “the coming inhabited earth,” using the Greek term which describes the world of people and their civilizations.

[2:5]  ⁷ sn See the previous reference to the world in Heb 1:6.

[3:6]  ⁸ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ⁹ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ¹⁰ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ¹¹ tc The reading adopted by the translation is found in Ì^13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν (mecri telou" bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.

[3:6]  ¹² tn Grk “the pride of our hope.”

[3:11]  ¹³ tn Grk “if they shall enter my rest,” a Hebrew idiom expressing an oath that something will certainly not happen.

[3:14]  ¹⁴ tn Grk “the beginning of the confidence.”

[4:1]  ¹⁵ tn Grk “let us fear.”

[4:3]  ¹⁶ sn A quotation from Ps 95:11.

[4:3]  ¹⁷ tn Grk “although the works,” continuing the previous reference to God. The referent (God) is specified in the translation for clarity.

[4:5]  ¹⁸ tn Grk “and in this again.”

[4:10]  ¹⁹ tn Grk “his”; the referent (God) has been specified in the translation for clarity.

[5:4]  ²⁰ sn Honor refers here to the honor of the high priesthood.

[5:4]  ²¹ tn Grk “by himself, on his own.”

[5:4]  ²² tn Grk “being called by God.”

[5:6]  ²³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[5:6]  ²⁴ sn A quotation from Ps 110:4.

[5:8]  ²⁵ sn There is a wordplay in the Greek text between the verbs “learned” (ἔμαθεν, emaqen) and “suffered” (ἔπαθεν, epaqen).

[5:10]  ²⁶ tn Grk “having been designated,” continuing the thought of Heb 5:9.

[5:10]  ²⁷ sn The phrase in the order of Melchizedek picks up the quotation from Ps 110:4 in Heb 5:6.

[6:1]  ²⁸ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ²⁹ tn Or “basic.”

[6:1]  ³⁰ tn Grk “the message of the beginning of Christ.”

[6:1]  ³¹ tn Grk “leaving behind…let us move on.”

[6:20]  ³² sn A quotation from Ps 110:4, picked up again from Heb 5:6, 10.

[7:5]  ³³ tn Or “the priesthood.”

[7:5]  ³⁴ tn Grk “from their brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[7:5]  ³⁵ tn Grk “have come from the loins of Abraham.”

[7:11]  ³⁶ tn Grk “based on it.”

[7:17]  ³⁷ tn Grk “for he/it is witnessed that.”

[7:17]  ³⁸ sn A quotation from Ps 110:4 (see Heb 5:6 and 6:20).

[8:5]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² sn A quotation from Exod 25:40.

[8:9]  ⁴³ tn Grk “not like the covenant,” continuing the description of v. 8b.

[8:10]  ⁴⁴ tn Grk “putting…I will inscribe.”

[8:10]  ⁴⁵ tn Grk “mind.”

[8:10]  ⁴⁶ 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]  ⁴⁷ tn Grk “when he says, ‘new,’” (referring to the covenant).

[8:13]  ⁴⁸ tn Grk “near to disappearing.”

[9:4]  ⁴⁹ tn Grk “in which”; in the translation the referent (the ark) has been specified for clarity.

[9:6]  ⁵⁰ tn Grk “the first tent.”

[9:7]  ⁵¹ tn Grk “the second tent.”

[9:7]  ⁵² tn Or perhaps “the unintentional sins of the people”; Grk “the ignorances of the people.” Cf. BDAG 13 s.v. ἀγνόημα, “sin committed in ignorance/unintentionally.” This term seems to be simply a synonym for “sins” (cf. Heb 5:2) and does not pick up the distinction made in Num 15:22-31 between unwitting sin and “high-handed” sin. The Day of Atonement ritual in Lev 16 covered all the sins of the people, not just the unwitting ones.

[9:8]  ⁵³ tn Grk “the first tent.” The literal phrase “the first tent” refers to either (1) the outer chamber of the tabernacle in the wilderness (as in vv. 2, 6) or (2) the entire tabernacle as a symbol of the OT system of approaching God. The second is more likely given the contrast that follows in vv. 11-12.

[9:13]  ⁵⁴ tn Grk “for the purifying of the flesh.” The “flesh” here is symbolic of outward or ritual purity in contrast to inner purity, that of the conscience (cf. Heb 9:9).

[9:14]  ⁵⁵ 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.

[9:15]  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.

[9:15]  ⁵⁷ tn Grk “the promise of the eternal inheritance.”

[9:15]  ⁵⁸ tn Grk “a death having occurred.”

[10:1]  ⁵⁹ tn Grk “those who approach.”

[10:16]  ⁶⁰ tn Grk “putting…I will inscribe.”

[10:16]  ⁶¹ sn A quotation from Jer 31:33.

[10:19]  ⁶² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[10:25]  ⁶³ 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]  ⁶⁴ 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).

[10:26]  ⁶⁵ tn Grk “is left,” with “for us” implied by the first half of the verse.

[10:34]  ⁶⁶ 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]  ⁶⁷ tn Grk “you yourselves.”

[10:35]  ⁶⁸ tn Grk “which,” but showing the reason.

[10:36]  ⁶⁹ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[11:10]  ⁷⁰ tn Grk “that has foundations.”

[11:26]  ⁷¹ tn Grk “the abuse [or ‘reproach’] of Christ.”

[11:26]  ⁷² tn Grk “he was looking away to.”

[11:28]  ⁷³ tn Grk “the pouring out of the blood.”

[11:28]  sn The sprinkling of the blood refers here to the application of the blood to the doorways of the Israelite houses (cf. Exod 12:7, 13).

[11:35]  ⁷⁴ tn Grk “received back their dead from resurrection.”

[11:35]  ⁷⁵ tn Grk “to obtain a better resurrection.”

[11:39]  ⁷⁶ sn The expression these all were commended forms an inclusio with Heb 11:2: The chapter begins and ends with references to commendation for faith.

[11:39]  ⁷⁷ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[12:1]  ⁷⁸ tn Grk “having such a great cloud of witnesses surrounding us.”

[12:4]  ⁷⁹ tn Grk “until blood.”

[12:17]  ⁸⁰ tn Or a command: “for understand that.”

[12:17]  ⁸¹ tn Grk “it,” referring either to the repentance or the blessing. But the account in Gen 27:34-41 (which the author appeals to here) makes it clear that the blessing is what Esau sought. Thus in the translation the referent (the blessing) is specified for clarity.

[12:26]  ⁸² sn A quotation from Hag 2:6.

[13:9]  ⁸³ tn Grk “by diverse and strange teachings.”

[13:9]  ⁸⁴ tn Grk “foods,” referring to the meals associated with the OT sacrifices (see the contrast with the next verse; also 9:9-10; 10:1, 4, 11).