Ibrani 4:9

4:9 Consequently a Sabbath rest remains for the people of God.

Ibrani 9:16

9:16 For where there is a will, the death of the one who made it must be proven. ¹ 

Ibrani 10:21

10:21 and since we have a great priest ²  over the house of God,

Ibrani 9:7-8

9:7 But only the high priest enters once a year into the inner tent, ³  and not without blood that he offers for himself and for the sins of the people committed in ignorance. ⁴  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 ⁵  was standing.

Ibrani 5:3

5:3 and for this reason he is obligated to make sin offerings for himself as well as for the people.

Ibrani 5:10

5:10 and he was designated ⁶  by God as high priest in the order of Melchizedek. ⁷ 

Ibrani 7:7

7:7 Now without dispute the inferior is blessed by the superior,

Ibrani 7:10

7:10 For he was still in his ancestor Abraham’s loins ⁸  when Melchizedek met him.

Ibrani 10:10

10:10 By his will ⁹  we have been made holy through the offering of the body of Jesus Christ once for all.

Ibrani 11:25

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

Ibrani 11:40

11:40 For God had provided something better for us, so that they would be made perfect together with us. ¹⁰ 

Ibrani 12:20

12:20 For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.” ¹¹ 

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 5:12

5:12 For though you should in fact be teachers by this time, ¹⁵  you need someone to teach you the beginning elements of God’s utterances. ¹⁶  You have gone back to needing ¹⁷  milk, not ¹⁸  solid food.

Ibrani 7:1

The Nature of Melchizedek’s Priesthood

7:1 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. ¹⁹ 

Ibrani 12:2

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. ²⁰ 

Ibrani 2:4

2:4 while God confirmed their witness ²¹  with signs and wonders and various miracles and gifts of the Holy Spirit distributed ²²  according to his will.

Ibrani 2:15

2:15 and set free those who were held in slavery all their lives by their fear of death.

Ibrani 3:8

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

Ibrani 3:14

3:14 For we have become partners with Christ, if in fact we hold our initial confidence ²³  firm until the end.

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 5:4

5:4 And no one assumes this honor ²⁴  on his own initiative, ²⁵  but only when called to it by God, ²⁶  as in fact Aaron was.

Ibrani 6:6

6:6 and then have committed apostasy, ²⁷  to renew them again to repentance, since ²⁸  they are crucifying the Son of God for themselves all over again ²⁹  and holding him up to contempt.

Ibrani 6:16

6:16 For people ³⁰  swear by something greater than themselves, ³¹  and the oath serves as a confirmation to end all dispute. ³² 

Ibrani 6:19

6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, ³³ 

Ibrani 10:12

10:12 But when this priest ³⁴  had offered one sacrifice for sins for all time, he sat down at the right hand ³⁵  of God,

Ibrani 10:20

10:20 by the fresh and living way that he inaugurated for us ³⁶  through the curtain, that is, through his flesh, ³⁷ 

Ibrani 10:36

10:36 For you need endurance in order to do God’s will and so receive what is promised. ³⁸ 

Ibrani 11:26-27

11:26 He regarded abuse suffered for Christ ³⁹  to be greater wealth than the treasures of Egypt, for his eyes were fixed on ⁴⁰  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 13:12

13:12 Therefore, to sanctify the people by his own blood, Jesus also suffered outside the camp.

Ibrani 13:22

13:22 Now I urge you, brothers and sisters, ⁴¹  bear with my message of exhortation, for in fact I have written to you briefly.

Ibrani 1:8

1:8 but of ⁴²  the Son he says, ⁴³ 

“Your throne, O God, is forever and ever, ⁴⁴ 

and a righteous scepter ⁴⁵  is the scepter of your kingdom.

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 3:3

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 7:3

7:3 Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time.

Ibrani 7:21

7:21 but Jesus ⁴⁶  did so ⁴⁷  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’” ⁴⁸  –

Ibrani 8:1

The High Priest of a Better Covenant

8:1 Now the main point of what we are saying is this: ⁴⁹  We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven, ⁵⁰ 

Ibrani 9:12

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 ⁵¹  eternal redemption.

Ibrani 9:24

9:24 For Christ did not enter a sanctuary made with hands – the representation ⁵²  of the true sanctuary ⁵³  – but into heaven itself, and he appears now in God’s presence for us.

Ibrani 10:7

10:7 “Then I said, ‘Here I am: ⁵⁴  I have come – it is written of me in the scroll of the book – to do your will, O God.’” ⁵⁵ 

Ibrani 10:9

10:9 then he says, “Here I am: I have come to do your will.” ⁵⁶  He does away with ⁵⁷  the first to establish the second.

Ibrani 11:23

11:23 By faith, when Moses was born, his parents hid him ⁵⁸  for three months, because they saw the child was beautiful and they were not afraid of the king’s edict.

Ibrani 11:28

11:28 By faith he kept the Passover and the sprinkling of the blood, ⁵⁹  so that the one who destroyed the firstborn would not touch them.

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 13:11

13:11 For the bodies of those animals whose blood the high priest brings ⁶⁰  into the sanctuary as an offering for sin are burned outside the camp.

Ibrani 2:9

2:9 but we see Jesus, who was made lower than the angels for a little while, ⁶¹  now crowned with glory and honor because he suffered death, ⁶²  so that by God’s grace he would experience ⁶³  death on behalf of everyone.

Ibrani 2:17

2:17 Therefore he had ⁶⁴  to be made like his brothers and sisters ⁶⁵  in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement ⁶⁶  for the sins of the people.

Ibrani 4:12

4:12 For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart.

Ibrani 6:1

6:1 Therefore we must progress beyond ⁶⁷  the elementary ⁶⁸  instructions about Christ ⁶⁹  and move on ⁷⁰  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Ibrani 6:7

6:7 For the ground that has soaked up the rain that frequently falls on ⁷¹  it and yields useful vegetation for those who tend it receives a blessing from God.

Ibrani 6:10

6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints.

Ibrani 7:27

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 9:14

9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our ⁷²  consciences from dead works to worship the living God.

Ibrani 10:29

10:29 How much greater punishment do you think that person deserves who has contempt for ⁷³  the Son of God, and profanes ⁷⁴  the blood of the covenant that made him holy, ⁷⁵  and insults the Spirit of grace?

Ibrani 11:4-5

11:4 By faith Abel offered God a greater sacrifice than Cain, and through his faith ⁷⁶  he was commended as righteous, because God commended him for his offerings. And through his faith ⁷⁷  he still speaks, though he is dead. 11:5 By faith Enoch was taken up so that he did not see death, and he was not to be found because God took him up. For before his removal he had been commended as having pleased God.

Ibrani 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ⁷⁸  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 11:12

11:12 So in fact children ⁷⁹  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 ⁸⁰  on the seashore. ⁸¹ 

Ibrani 12:15

12:15 See to it that no one comes short of the grace of God, that no one be like a bitter root springing up ⁸²  and causing trouble, and through him many become defiled.

[9:16]  ¹ tn Grk “there is a necessity for the death of the one who made it to be proven.”

[10:21]  ² tn Grk “and a great priest,” continuing the construction begun in v. 19.

[9:7]  ³ tn Grk “the second tent.”

[9:7]  ⁴ 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]  ⁵ 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.

[5:10]  ⁶ tn Grk “having been designated,” continuing the thought of Heb 5:9.

[5:10]  ⁷ sn The phrase in the order of Melchizedek picks up the quotation from Ps 110:4 in Heb 5:6.

[7:10]  ⁸ tn Grk “in the loins of his father” (a reference to Abraham). The name “Abraham” has been repeated in the translation at this point (cf. v. 9) in order to clarify the referent (i.e., what ancestor was in view).

[7:10]  sn The point of the phrase still in his ancestor’s loins is that Levi was as yet unborn, still in his ancestor Abraham’s body. Thus Levi participated in Abraham’s action when Abraham paid tithes to Melchizedek.

[10:10]  ⁹ tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:40]  ¹⁰ tn The Greek phrasing emphasizes this point by negating the opposite: “so that they would not be made perfect without us.”

[12:20]  ¹¹ sn A quotation from Exod 19:12-13.

[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.”

[5:12]  ¹⁵ tn Grk “because of the time.”

[5:12]  ¹⁶ tn Grk “the elements of the beginning of the oracles of God.”

[5:12]  ¹⁷ tn Grk “you have come to have a need for.”

[5:12]  ¹⁸ 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.

[7:1]  ¹⁹ sn A series of quotations from Gen 14:17-19.

[12:2]  ²⁰ sn An allusion to Ps 110:1.

[2:4]  ²¹ tn Grk “God bearing witness together” (the phrase “with them” is implied).

[2:4]  ²² tn Grk “and distributions of the Holy Spirit.”

[3:14]  ²³ tn Grk “the beginning of the confidence.”

[5:4]  ²⁴ sn Honor refers here to the honor of the high priesthood.

[5:4]  ²⁵ tn Grk “by himself, on his own.”

[5:4]  ²⁶ tn Grk “being called by God.”

[6:6]  ²⁷ tn Or “have fallen away.”

[6:6]  ²⁸ 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]  ²⁹ tn Grk “recrucifying the son of God for themselves.”

[6:16]  ³⁰ tn The plural Greek term ἄνθρωποι (anqrwpoi) is used here in a generic sense, referring to both men and women, and is thus translated “people.”

[6:16]  ³¹ tn Grk “by something greater”; the rest of the comparison (“than themselves”) is implied.

[6:16]  ³² tn Grk “the oath for confirmation is an end of all dispute.”

[6:19]  ³³ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.

[10:12]  ³⁴ tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.

[10:12]  ³⁵ sn An allusion to Ps 110:1.

[10:20]  ³⁶ tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.

[10:20]  ³⁷ 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.

[10:36]  ³⁸ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[11:26]  ³⁹ tn Grk “the abuse [or ‘reproach’] of Christ.”

[11:26]  ⁴⁰ tn Grk “he was looking away to.”

[13:22]  ⁴¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[1:8]  ⁴² tn Or “to.”

[1:8]  ⁴³ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ⁴⁴ 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]  ⁴⁵ tn Grk “the righteous scepter,” but used generically.

[7:21]  ⁴⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ⁴⁷ tn The words “did so” are not in the Greek text, but are implied.

[7:21]  ⁴⁸ sn A quotation from Ps 110:4 (see Heb 5:6, 6:20, and 7:17).

[8:1]  ⁴⁹ tn Grk “the main point of the things being said.”

[8:1]  ⁵⁰ sn An allusion to Ps 110:1; see Heb 1:3, 13.

[9:12]  ⁵¹ 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.”

[9:24]  ⁵² tn Or “prefiguration.”

[9:24]  ⁵³ tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

[10:7]  ⁵⁴ tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[10:7]  ⁵⁵ sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”

[10:9]  ⁵⁶ tc The majority of mss, especially the later ones (א² 0278^vid 1739 Ï lat), have ὁ θεός (Jo qeo", “God”) at this point, while most of the earliest and best witnesses lack such an explicit addressee (so Ì⁴⁶ א* A C D K P Ψ 33 1175 1881 2464 al). The longer reading is a palpable corruption, apparently motivated in part by the wording of Ps 40:8 (39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7.

[10:9]  ⁵⁷ tn Or “abolishes.”

[11:23]  ⁵⁸ tn Grk “Moses, when he was born, was hidden by his parents.”

[11:28]  ⁵⁹ 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).

[13:11]  ⁶⁰ tn Grk “whose blood is brought by the high priest.”

[2:9]  ⁶¹ tn Or “who was made a little lower than the angels.”

[2:9]  ⁶² tn Grk “because of the suffering of death.”

[2:9]  ⁶³ 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).

[2:17]  ⁶⁴ tn Or “he was obligated.”

[2:17]  ⁶⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[2:17]  ⁶⁶ tn Or “propitiation.”

[6:1]  ⁶⁷ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ⁶⁸ tn Or “basic.”

[6:1]  ⁶⁹ tn Grk “the message of the beginning of Christ.”

[6:1]  ⁷⁰ tn Grk “leaving behind…let us move on.”

[6:7]  ⁷¹ tn Grk “comes upon.”

[9:14]  ⁷² 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.

[10:29]  ⁷³ tn Grk “tramples under foot.”

[10:29]  ⁷⁴ tn Grk “regarded as common.”

[10:29]  ⁷⁵ tn Grk “by which he was made holy.”

[11:4]  ⁷⁶ tn Or “through his sacrifice”; Grk “through which.”

[11:4]  ⁷⁷ tn Or “through his sacrifice”; Grk “through it.”

[11:7]  ⁷⁸ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[11:12]  ⁷⁹ tn Grk “these”; in the translation the referent (children) has been specified for clarity.

[11:12]  ⁸⁰ tn Grk a collective “the sand.”

[11:12]  ⁸¹ sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).

[12:15]  ⁸² tn Grk “that there not be any root of bitterness,” but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted).

[12:15]  sn An allusion to Deut 29:18.