Ibrani 1:8

1:8 but of ¹  the Son he says, ² 

“Your throne, O God, is forever and ever, ³ 

and a righteous scepter ⁴  is the scepter of your kingdom.

Ibrani 2:6

2:6 Instead someone testified somewhere:

“What is man that you think of him ⁵  or the son of man that you care for him?

Ibrani 5:14

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

Ibrani 6:7

6:7 For the ground that has soaked up the rain that frequently falls on ⁶  it and yields useful vegetation for those who tend it receives a blessing from God.

Ibrani 8:7

8:7 For if that first covenant had been faultless, no one would have looked for a second one. ⁷ 

Ibrani 8:10

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 ⁸  my laws in their minds ⁹  and I will inscribe them on their hearts. And I will be their God and they will be my people. ¹⁰ 

Ibrani 9:1-4

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ¹¹  in fact, had regulations for worship and its earthly sanctuary. 9:2 For a tent was prepared, the outer one, ¹²  which contained ¹³  the lampstand, the table, and the presentation of the loaves; this ¹⁴  is called the holy place. 9:3 And after the second curtain there was a tent called the holy of holies. 9:4 It contained the golden altar of incense and the ark of the covenant covered entirely with gold. In this ark ¹⁵  were the golden urn containing the manna, Aaron’s rod that budded, and the stone tablets of the covenant.

Ibrani 9:18

9:18 So even the first covenant was inaugurated with blood. ¹⁶ 

Ibrani 10:16

10:16 “This is the covenant that I will establish with them after those days, says the Lord. I will put ¹⁷  my laws on their hearts and I will inscribe them on their minds,” ¹⁸ 

Ibrani 10:28

10:28 Someone who rejected the law of Moses was put to death ¹⁹  without mercy on the testimony of two or three witnesses. ²⁰ 

Ibrani 10:38

10:38 But my righteous one will live by faith, and if he shrinks back, I ²¹  take no pleasure in him. ²² 

Ibrani 11:12

11:12 So in fact children ²³  were fathered by one man – and this one as good as dead – like the number of stars in the sky and like the innumerable grains of sand ²⁴  on the seashore. ²⁵ 

Ibrani 11:25

11:25 choosing rather to be ill-treated with the people of God than to enjoy sin’s fleeting pleasure.

Ibrani 11:31

11:31 By faith Rahab the prostitute escaped the destruction of ²⁶  the disobedient, because she welcomed the spies in peace.

Ibrani 12:16

12:16 And see to it that no one becomes ²⁷  an immoral or godless person like Esau, who sold his own birthright for a single meal. ²⁸ 

Ibrani 12:26

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.” ²⁹ 

Ibrani 13:1

Final Exhortations

13:1 Brotherly love must continue.

Ibrani 13:4

13:4 Marriage must be honored among all and the marriage bed kept undefiled, for God will judge sexually immoral people and adulterers.

Ibrani 13:21

13:21 equip you with every good thing to do his will, working in us ³⁰  what is pleasing before him through Jesus Christ, to whom be glory forever. ³¹  Amen.

Ibrani 13:25

13:25 Grace be with you all. ³² 

[1:8]  ¹ tn Or “to.”

[1:8]  ² tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ³ 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]  ⁴ tn Grk “the righteous scepter,” but used generically.

[2:6]  ⁵ tn Grk “remember him.”

[6:7]  ⁶ tn Grk “comes upon.”

[8:7]  ⁷ tn Grk “no occasion for a second one would have been sought.”

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

[8:10]  ⁹ tn Grk “mind.”

[8:10]  ¹⁰ 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.

[9:1]  ¹¹ tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.

[9:2]  ¹² tn Grk “the first,” in order of approach in the ritual.

[9:2]  ¹³ tn Grk “in which [were].”

[9:2]  ¹⁴ tn Grk “which,” describing the outer tent.

[9:4]  ¹⁵ tn Grk “in which”; in the translation the referent (the ark) has been specified for clarity.

[9:18]  ¹⁶ sn The Greek text reinforces this by negating the opposite (“not even the first covenant was inaugurated without blood”), but this double negation is not used in contemporary English.

[10:16]  ¹⁷ tn Grk “putting…I will inscribe.”

[10:16]  ¹⁸ sn A quotation from Jer 31:33.

[10:28]  ¹⁹ tn Grk “dies.”

[10:28]  ²⁰ sn An allusion to Deut 17:6.

[10:38]  ²¹ tn Grk “my soul.”

[10:38]  ²² sn A quotation from Hab 2:4.

[11:12]  ²³ tn Grk “these”; in the translation the referent (children) has been specified for clarity.

[11:12]  ²⁴ tn Grk a collective “the sand.”

[11:12]  ²⁵ sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).

[11:31]  ²⁶ tn Grk “did not perish together with.”

[12:16]  ²⁷ tn Grk “that there not be any,” continuing from v. 15.

[12:16]  ²⁸ sn An allusion to Gen 27:34-41.

[12:26]  ²⁹ sn A quotation from Hag 2:6.

[13:21]  ³⁰ 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]  ³¹ 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.

[13:25]  ³² tc Most witnesses, including several important ones (א² A C D H Ψ 0243 1739 1881 Ï lat sy bo), conclude the letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, there is sufficient testimony (Ì⁴⁶ א* I^vid 6 33 sa) for the lack of the particle, rendering its omission the preferred reading.