Ibrani 4:14
Konteks4:14 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 7:11-28
Konteks7:11 So if perfection had in fact been possible through the Levitical priesthood – for on that basis 1 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? 7:12 For when the priesthood changes, a change in the law must come 2 as well. 7:13 Yet the one these things are spoken about belongs to 3 a different tribe, and no one from that tribe 4 has ever officiated at the altar. 7:14 For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe. 7:15 And this is even clearer if another priest arises in the likeness of Melchizedek, 7:16 who has become a priest not by a legal regulation about physical descent 5 but by the power of an indestructible life. 7:17 For here is the testimony about him: 6 “You are a priest forever in the order of Melchizedek.” 7 7:18 On the one hand a former command is set aside 8 because it is weak and useless, 9 7:19 for the law made nothing perfect. On the other hand a better hope is introduced, through which we draw near to God. 7:20 And since 10 this was not done without a sworn affirmation – for the others have become priests without a sworn affirmation, 7:21 but Jesus 11 did so 12 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’” 13 – 7:22 accordingly Jesus has become the guarantee 14 of a better covenant. 7:23 And the others 15 who became priests were numerous, because death prevented them 16 from continuing in office, 17 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. 7:28 For the law appoints as high priests men subject to weakness, 18 but the word of solemn affirmation that came after the law appoints a son made perfect forever.
Ibrani 9:11-14
Konteks9:11 But now Christ has come 19 as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation, 9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured 20 eternal redemption. 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, 21 9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our 22 consciences from dead works to worship the living God.
[7:11] 1 tn Grk “based on it.”
[7:12] 2 tn Grk “of necessity a change in the law comes to pass.”
[7:13] 4 tn Grk “from which no one.”
[7:16] 5 tn Grk “a law of a fleshly command.”
[7:17] 6 tn Grk “for he/it is witnessed that.”
[7:17] 7 sn A quotation from Ps 110:4 (see Heb 5:6 and 6:20).
[7:18] 8 tn Grk “the setting aside of a former command comes to pass.”
[7:18] 9 tn Grk “because of its weakness and uselessness.”
[7:20] 10 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] 11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:21] 12 tn The words “did so” are not in the Greek text, but are implied.
[7:21] 13 sn A quotation from Ps 110:4 (see Heb 5:6, 6:20, and 7:17).
[7:23] 15 tn Grk “they on the one hand” in contrast with “he on the other hand” in v. 24.
[7:23] 16 tn Grk “they were prevented by death.”
[7:23] 17 tn Grk “from continuing” (the words “in office” are supplied for clarity).
[7:28] 18 sn See Heb 5:2 where this concept was introduced.
[9:11] 19 tn Grk “But Christ, when he came,” introducing a sentence that includes all of Heb 9:11-12. The main construction is “Christ, having come…, entered…, having secured…,” and everything else describes his entrance.
[9:12] 20 tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”
[9:13] 21 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] 22 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 1739c 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.
