Ibrani 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ¹  in various portions ²  and in various ways ³  to our ancestors ⁴  through the prophets,

Ibrani 1:8

1:8 but of ⁵  the Son he says, ⁶ 

“Your throne, O God, is forever and ever, ⁷ 

and a righteous scepter ⁸  is the scepter of your kingdom.

Ibrani 2:12

2:12 saying, “I will proclaim your name to my brothers; ⁹  in the midst of the assembly I will praise you.” ¹⁰ 

Ibrani 3:7

Exposition of Psalm 95: Hearing God’s Word in Faith

3:7 Therefore, as the Holy Spirit says, ¹¹ 

“Oh, that today you would listen as he speaks! ¹² 

Ibrani 3:9

3:9 “There your fathers tested me and tried me, ¹³  and they saw my works for forty years.

Ibrani 3:13

3:13 But exhort one another each day, as long as it is called “Today,” that none of you may become hardened by sin’s deception.

Ibrani 3:18

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

Ibrani 4:15

4:15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.

Ibrani 6:4

6:4 For it is impossible in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit,

Ibrani 7:25

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

Ibrani 8:3-4

8:3 For every high priest is appointed to offer both gifts and sacrifices. So this one too had to have something to offer. 8:4 Now if he were on earth, he would not be a priest, since there are already priests who offer ¹⁴  the gifts prescribed by the law.

Ibrani 9:8

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 ¹⁵  was standing.

Ibrani 10:8

10:8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” ¹⁶  (which are offered according to the law),

Ibrani 10:20

10:20 by the fresh and living way that he inaugurated for us ¹⁷  through the curtain, that is, through his flesh, 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 10:33

10:33 At times you were publicly exposed to abuse and afflictions, and at other times you came to share with others who were treated in that way.

Ibrani 11:22-23

11:22 By faith Joseph, at the end of his life, ²¹  mentioned the exodus of the sons of Israel ²²  and gave instructions about his burial. ²³ 

11:23 By faith, when Moses was born, his parents hid him ²⁴  for three months, because they saw the child was beautiful and they were not afraid of the king’s edict.

Ibrani 12:11

12:11 Now all discipline seems painful at the time, not joyful. ²⁵  But later it produces the fruit of peace and righteousness ²⁶  for those trained by it.

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 12:19-20

12:19 and the blast of a trumpet and a voice uttering words ²⁹  such that those who heard begged to hear no more. ³⁰  12:20 For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.” ³¹ 

Ibrani 13:2

13:2 Do not neglect hospitality, because through it some have entertained angels without knowing it. ³² 

[1:1]  ¹ tn Or “spoke formerly.”

[1:1]  ² tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ³ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁴ tn Grk “to the fathers.”

[1:8]  ⁵ tn Or “to.”

[1:8]  ⁶ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ⁷ 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]  ⁸ tn Grk “the righteous scepter,” but used generically.

[2:12]  ⁹ tn Here, because of its occurrence in an OT quotation, τοῖς ἀδελφοῖς (tois adelfois) has been translated simply as “brothers” rather than “brothers and sisters” (see the note on the latter phrase in the previous verse).

[2:12]  ¹⁰ sn A quotation from Ps 22:22.

[3:7]  ¹¹ sn The following quotation is from Ps 95:7b-11.

[3:7]  ¹² tn Grk “today if you hear his voice.”

[3:9]  ¹³ tn Grk “tested me by trial.”

[8:4]  ¹⁴ tn Grk “there are those who offer.”

[9:8]  ¹⁵ 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.

[10:8]  ¹⁶ sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.

[10:20]  ¹⁷ tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.

[10:20]  ¹⁸ 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.

[10:28]  ¹⁹ tn Grk “dies.”

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

[11:22]  ²¹ tn Grk “coming to an end,” “dying.”

[11:22]  ²² sn Joseph’s prophecy about the exodus of the sons of Israel is found in Gen 50:24.

[11:22]  ²³ tn Grk “about his bones,” which refers by metonymy to the disposition of his bones, i.e., his burial.

[11:22]  sn The instructions about his burial are recorded in Gen 50:25.

[11:23]  ²⁴ tn Grk “Moses, when he was born, was hidden by his parents.”

[12:11]  ²⁵ tn Grk “all discipline at the time does not seem to be of joy, but of sorrow.”

[12:11]  ²⁶ tn Grk “the peaceful fruit of righteousness.”

[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.

[12:19]  ²⁹ tn Grk “a voice of words.”

[12:19]  ³⁰ tn Grk “a voice…from which those who heard begged that a word not be added to them.”

[12:20]  ³¹ sn A quotation from Exod 19:12-13.

[13:2]  ³² sn This is a vague allusion to people described in scripture and extra-biblical literature and may include Abraham and Sarah (Gen 18:2-15), Lot (Gen 19:1-14), Gideon (Judg 6:11-18), Manoah (Judg 13:3-22), and possibly Tobit (Tob 12:1-20).