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 1:8

1:8 but of ³  the Son he says, ⁴ 

“Your throne, O God, is forever and ever, ⁵ 

and a righteous scepter ⁶  is the scepter of your kingdom.

Ibrani 2:9-10

2:9 but we see Jesus, who was made lower than the angels for a little while, ⁷  now crowned with glory and honor because he suffered death, ⁸  so that by God’s grace he would experience ⁹  death on behalf of everyone. 2:10 For it was fitting for him, for whom and through whom all things exist, ¹⁰  in bringing many sons to glory, to make the pioneer ¹¹  of their salvation perfect through sufferings.

Ibrani 2:14

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ¹²  their humanity, ¹³  so that through death he could destroy ¹⁴  the one who holds the power of death (that is, the devil),

Ibrani 2:17

2:17 Therefore he had ¹⁵  to be made like his brothers and sisters ¹⁶  in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement ¹⁷  for the sins of the people.

Ibrani 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ¹⁸  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ¹⁹ 

Ibrani 3:6

3:6 But Christ ²⁰  is faithful as a son over God’s ²¹  house. We are of his house, ²²  if in fact we hold firmly ²³  to our confidence and the hope we take pride in. ²⁴ 

Ibrani 4:14

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.

Ibrani 5:1

5:1 For every high priest is taken from among the people ²⁵  and appointed ²⁶  to represent them before God, ²⁷  to offer both gifts and sacrifices for sins.

Ibrani 5:6-7

5:6 as also in another place God ²⁸  says, “You are a priest forever in the order of Melchizedek.” ²⁹  5:7 During his earthly life ³⁰  Christ ³¹  offered ³²  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.

Ibrani 5:12

5:12 For though you should in fact be teachers by this time, ³³  you need someone to teach you the beginning elements of God’s utterances. ³⁴  You have gone back to needing ³⁵  milk, not ³⁶  solid food.

Ibrani 6:1

6:1 Therefore we must progress beyond ³⁷  the elementary ³⁸  instructions about Christ ³⁹  and move on ⁴⁰  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Ibrani 6:6-7

6:6 and then have committed apostasy, ⁴¹  to renew them again to repentance, since ⁴²  they are crucifying the Son of God for themselves all over again ⁴³  and holding him up to contempt. 6:7 For the ground that has soaked up the rain that frequently falls on ⁴⁴  it and yields useful vegetation for those who tend it receives a blessing from God.

Ibrani 6:20

6:20 where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek. ⁴⁵ 

Ibrani 7:5-6

7:5 And those of the sons of Levi who receive the priestly office ⁴⁶  have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen, ⁴⁷  although they too are descendants of Abraham. ⁴⁸  7:6 But Melchizedek ⁴⁹  who does not share their ancestry ⁵⁰  collected a tithe ⁵¹  from Abraham and blessed ⁵²  the one who possessed the promise.

Ibrani 7:17

7:17 For here is the testimony about him: ⁵³  “You are a priest forever in the order of Melchizedek.” ⁵⁴ 

Ibrani 7:21

7:21 but Jesus ⁵⁵  did so ⁵⁶  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’” ⁵⁷  –

Ibrani 7:24

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

Ibrani 7:28

7:28 For the law appoints as high priests men subject to weakness, ⁵⁸  but the word of solemn affirmation that came after the law appoints a son made perfect forever.

Ibrani 8:5

8:5 The place where they serve is ⁵⁹  a sketch ⁶⁰  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 ⁶¹  shown to you on the mountain.” ⁶² 

Ibrani 8:8

8:8 But ⁶³  showing its fault, ⁶⁴  God ⁶⁵  says to them, ⁶⁶ 

“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.

Ibrani 8:11

8:11 “And there will be no need at all ⁶⁷  for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. ⁶⁸ 

Ibrani 9:9

9:9 This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper.

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 9:22

9:22 Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness.

Ibrani 9:24

9:24 For Christ did not enter a sanctuary made with hands – the representation ⁶⁹  of the true sanctuary ⁷⁰  – but into heaven itself, and he appears now in God’s presence for us.

Ibrani 10:5

10:5 So when he came into the world, he said,

“Sacrifice and offering you did not desire, but a body you prepared for me.

Ibrani 10:21

10:21 and since we have a great priest ⁷¹  over the house of God,

Ibrani 10:29-30

10:29 How much greater punishment do you think that person deserves who has contempt for ⁷²  the Son of God, and profanes ⁷³  the blood of the covenant that made him holy, ⁷⁴  and insults the Spirit of grace? 10:30 For we know the one who said, “Vengeance is mine, I will repay,” ⁷⁵  and again, “The Lord will judge his people.” ⁷⁶ 

Ibrani 11:6-7

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. 11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ⁷⁷  constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith.

Ibrani 11:11

11:11 By faith, even though Sarah herself was barren and he was too old, ⁷⁸  he received the ability to procreate, ⁷⁹  because he regarded the one who had given the promise to be trustworthy.

Ibrani 11:17

11:17 By faith Abraham, when he was tested, offered up Isaac. He had received the promises, ⁸⁰  yet he was ready to offer up ⁸¹  his only son.

Ibrani 11:20

11:20 By faith also Isaac blessed Jacob and Esau concerning the future.

Ibrani 11:26-27

11:26 He regarded abuse suffered for Christ ⁸²  to be greater wealth than the treasures of Egypt, for his eyes were fixed on ⁸³  the reward. 11:27 By faith he left Egypt without fearing the king’s anger, for he persevered as though he could see the one who is invisible.

Ibrani 12:1-3

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ⁸⁴  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us, 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. ⁸⁵  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 12:14

Do Not Reject God’s Warning

12:14 Pursue peace with everyone, and holiness, ⁸⁶  for without it no one will see the Lord.

Ibrani 12:24-26

12:24 and to Jesus, the mediator ⁸⁷  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ⁸⁸ 

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? 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.” ⁸⁹ 

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 13:12-13

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. ⁹⁰ 

Ibrani 13:20

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,

Ibrani 13:23

13:23 You should know that ⁹¹  our brother Timothy has been released. If he comes soon, he will be with me when I see you. ⁹² 

[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.

[1:8]  ³ tn Or “to.”

[1:8]  ⁴ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ⁵ tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

[1:8]  ⁶ tn Grk “the righteous scepter,” but used generically.

[2:9]  ⁷ tn Or “who was made a little lower than the angels.”

[2:9]  ⁸ tn Grk “because of the suffering of death.”

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

[2:10]  ¹¹ 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).

[2:14]  ¹² tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ¹³ tn Grk “the same.”

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

[2:17]  ¹⁵ tn Or “he was obligated.”

[2:17]  ¹⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[2:17]  ¹⁷ tn Or “propitiation.”

[3:1]  ¹⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ¹⁹ tn Grk “of our confession.”

[3:6]  ²⁰ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ²¹ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ²² tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ²³ 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]  ²⁴ tn Grk “the pride of our hope.”

[5:1]  ²⁵ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”

[5:1]  ²⁶ tn Grk “who is taken from among people is appointed.”

[5:1]  ²⁷ tn Grk “appointed on behalf of people in reference to things relating to God.”

[5:6]  ²⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[5:6]  ²⁹ sn A quotation from Ps 110:4.

[5:7]  ³⁰ tn Grk “in the days of his flesh.”

[5:7]  ³¹ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ³² tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

[5:12]  ³³ tn Grk “because of the time.”

[5:12]  ³⁴ tn Grk “the elements of the beginning of the oracles of God.”

[5:12]  ³⁵ tn Grk “you have come to have a need for.”

[5:12]  ³⁶ tc ‡ Most texts, including some early and important ones (א² A B* D Ψ 0122 0278 1881 Ï sy Cl), have καί (kai, “and”) immediately preceding οὐ (ou, “not”), but other equally significant witnesses (Ì⁴⁶ א* B² C 33 81 1739 lat Or Did) lack the conjunction. As it was a natural tendency for scribes to add a coordinating conjunction, the καί appears to be a motivated reading. On balance, it is probably best to regard the shorter reading as authentic. NA²⁷ has καί in brackets, indicating doubts as to its authenticity.

[6:1]  ³⁷ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ³⁸ tn Or “basic.”

[6:1]  ³⁹ tn Grk “the message of the beginning of Christ.”

[6:1]  ⁴⁰ tn Grk “leaving behind…let us move on.”

[6:6]  ⁴¹ tn Or “have fallen away.”

[6:6]  ⁴² tn Or “while”; Grk “crucifying…and holding.” The Greek participles here (“crucifying…and holding”) can be understood as either causal (“since”) or temporal (“while”).

[6:6]  ⁴³ tn Grk “recrucifying the son of God for themselves.”

[6:7]  ⁴⁴ tn Grk “comes upon.”

[6:20]  ⁴⁵ sn A quotation from Ps 110:4, picked up again from Heb 5:6, 10.

[7:5]  ⁴⁶ tn Or “the priesthood.”

[7:5]  ⁴⁷ tn Grk “from their brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[7:5]  ⁴⁸ tn Grk “have come from the loins of Abraham.”

[7:6]  ⁴⁹ tn Grk “the one”; in the translation the referent (Melchizedek) has been specified for clarity.

[7:6]  ⁵⁰ tn Grk “is not descended from them.”

[7:6]  ⁵¹ tn Or “a tenth part.”

[7:6]  ⁵² sn The verbs “collected…and blessed” emphasize the continuing effect of the past actions, i.e., Melchizedek’s importance.

[7:17]  ⁵³ tn Grk “for he/it is witnessed that.”

[7:17]  ⁵⁴ sn A quotation from Ps 110:4 (see Heb 5:6 and 6:20).

[7:21]  ⁵⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ⁵⁶ tn The words “did so” are not in the Greek text, but are implied.

[7:21]  ⁵⁷ sn A quotation from Ps 110:4 (see Heb 5:6, 6:20, and 7:17).

[7:28]  ⁵⁸ sn See Heb 5:2 where this concept was introduced.

[8:5]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² sn A quotation from Exod 25:40.

[8:8]  ⁶³ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ⁶⁴ 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]  ⁶⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ⁶⁶ 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.

[8:11]  ⁶⁷ tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

[8:11]  ⁶⁸ tn Grk “from the small to the great.”

[9:24]  ⁶⁹ tn Or “prefiguration.”

[9:24]  ⁷⁰ tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

[10:21]  ⁷¹ tn Grk “and a great priest,” continuing the construction begun in v. 19.

[10:29]  ⁷² tn Grk “tramples under foot.”

[10:29]  ⁷³ tn Grk “regarded as common.”

[10:29]  ⁷⁴ tn Grk “by which he was made holy.”

[10:30]  ⁷⁵ sn A quotation from Deut 32:35.

[10:30]  ⁷⁶ sn A quotation from Deut 32:36.

[11:7]  ⁷⁷ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[11:11]  ⁷⁸ tn Grk “past the time of maturity.”

[11:11]  ⁷⁹ tn Grk “power to deposit seed.” Though it is not as likely, some construe this phrase to mean “power to conceive seed,” making the whole verse about Sarah: “by faith, even though Sarah herself was barren and too old, she received ability to conceive, because she regarded the one who had given the promise to be trustworthy.”

[11:17]  ⁸⁰ tn Here “received the promises” refers to the pledges themselves, not to the things God promised.

[11:17]  ⁸¹ tn Grk “he was offering up.” The tense of this verb indicates the attempt or readiness to sacrifice Isaac without the actual completion of the deed.

[11:26]  ⁸² tn Grk “the abuse [or ‘reproach’] of Christ.”

[11:26]  ⁸³ tn Grk “he was looking away to.”

[12:1]  ⁸⁴ tn Grk “having such a great cloud of witnesses surrounding us.”

[12:2]  ⁸⁵ sn An allusion to Ps 110:1.

[12:14]  ⁸⁶ sn The references to peace and holiness show the close connection between this paragraph and the previous one. The pathway toward “holiness” and the need for it is cited in Heb 12:10 and 14. More importantly Prov 4:26-27 sets up the transition from one paragraph to the next: It urges people to stay on godly paths (Prov 4:26, quoted here in v. 13) and promises that God will lead them in peace if they do so (Prov 4:27 [LXX], quoted in v. 14).

[12:24]  ⁸⁷ 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]  ⁸⁸ 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).

[12:26]  ⁸⁹ sn A quotation from Hag 2:6.

[13:13]  ⁹⁰ tn Grk “his abuse.”

[13:23]  ⁹¹ tn Grk “Know that” (an imperative).

[13:23]  ⁹² tn Grk “has been released, with whom, if he comes soon, I will see you.”