Ibrani 1:2

1:2 in these last days he has spoken to us in a son, ¹  whom he appointed heir of all things, and through whom he created the world. ² 

Ibrani 12:6

12:6 “For the Lord disciplines the one he loves and chastises every son he accepts.” ³ 

Ibrani 7:13

7:13 Yet the one these things are spoken about belongs to ⁴  a different tribe, and no one from that tribe ⁵  has ever officiated at the altar.

Ibrani 7:2

7:2 To him ⁶  also Abraham apportioned a tithe ⁷  of everything. ⁸  His name first means ⁹  king of righteousness, then king of Salem, that is, king of peace.

Ibrani 2:5

Exposition of Psalm 8: Jesus and the Destiny of Humanity

2:5 For he did not put the world to come, ¹⁰  about which we are speaking, ¹¹  under the control of angels.

Ibrani 2:18

2:18 For since he himself suffered when he was tempted, he is able to help those who are tempted.

Ibrani 5:8

5:8 Although he was a son, he learned obedience through the things he suffered. ¹² 

Ibrani 6:8

6:8 But if it produces thorns and thistles, it is useless and about to be cursed; ¹³  its fate is to be burned.

Ibrani 7:16

7:16 who has become a priest not by a legal regulation about physical descent ¹⁴  but by the power of an indestructible life.

Ibrani 9:20

9:20 and said, “This is the blood of the covenant that God has commanded you to keep.” ¹⁵ 

Ibrani 10:10

10:10 By his will ¹⁶  we have been made holy through the offering of the body of Jesus Christ once for all.

Ibrani 10:32

10:32 But remember the former days when you endured a harsh conflict of suffering after you were enlightened.

Ibrani 11:15

11:15 In fact, if they had been thinking of the land that they had left, they would have had opportunity to return.

Ibrani 11:18

11:18 God had told him, “Through Isaac descendants will carry on your name,” ¹⁷ 

Ibrani 2:10

2:10 For it was fitting for him, for whom and through whom all things exist, ¹⁸  in bringing many sons to glory, to make the pioneer ¹⁹  of their salvation perfect through sufferings.

Ibrani 3:17

3:17 And against whom was God ²⁰  provoked for forty years? Was it not those who sinned, whose dead bodies fell in the wilderness? ²¹ 

Ibrani 5:11

The Need to Move on to Maturity

5:11 On this topic we have much to say ²²  and it is difficult to explain, since you have become sluggish ²³  in hearing.

Ibrani 6:19

6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, ²⁴ 

Ibrani 7:4

7:4 But see how great he must be, if ²⁵  Abraham the patriarch gave him a tithe ²⁶  of his plunder.

Ibrani 7:14

7:14 For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe.

Ibrani 7:19

7:19 for the law made nothing perfect. On the other hand a better hope is introduced, through which we draw near to God.

Ibrani 8:2

8:2 a minister in the sanctuary and the true tabernacle that the Lord, not man, set up.

Ibrani 9:5

9:5 And above the ark ²⁷  were the cherubim ²⁸  of glory overshadowing the mercy seat. Now is not the time to speak of these things in detail.

Ibrani 10:20

10:20 by the fresh and living way that he inaugurated for us ²⁹  through the curtain, that is, through his flesh, ³⁰ 

Ibrani 11:10

11:10 For he was looking forward to the city with firm foundations, ³¹  whose architect and builder is God.

Ibrani 11:29

11:29 By faith they crossed the Red Sea as if on dry ground, but when the Egyptians tried it, they were swallowed up.

Ibrani 11:33

11:33 Through faith they conquered kingdoms, administered justice, ³²  gained what was promised, ³³  shut the mouths of lions,

Ibrani 12:7-8

12:7 Endure your suffering ³⁴  as discipline; ³⁵  God is treating you as sons. For what son is there that a father does not discipline? 12:8 But if you do not experience discipline, ³⁶  something all sons ³⁷  have shared in, then you are illegitimate and are not sons.

Ibrani 12:14

Do Not Reject God’s Warning

12:14 Pursue peace with everyone, and holiness, ³⁸  for without it no one will see the Lord.

Ibrani 12:16

12:16 And see to it that no one becomes ³⁹  an immoral or godless person like Esau, who sold his own birthright for a single meal. ⁴⁰ 

Ibrani 12:19

12:19 and the blast of a trumpet and a voice uttering words ⁴¹  such that those who heard begged to hear no more. ⁴² 

Ibrani 12:28

12:28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe.

Ibrani 13:10

13:10 We have an altar that those who serve in the tabernacle have no right to eat from.

Ibrani 13:23

13:23 You should know that ⁴³  our brother Timothy has been released. If he comes soon, he will be with me when I see you. ⁴⁴ 

Ibrani 2:11

2:11 For indeed he who makes holy and those being made holy all have the same origin, ⁴⁵  and so ⁴⁶  he is not ashamed to call them brothers and sisters, ⁴⁷ 

Ibrani 2:13

2:13 Again he says, ⁴⁸  “I will be confident in him,” and again, “Here I am, ⁴⁹  with ⁵⁰  the children God has given me.” ⁵¹ 

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 4:13

4:13 And no creature is hidden from God, ⁵²  but everything is naked and exposed to the eyes of him to whom we must render an account.

Ibrani 6:17-18

6:17 In the same way ⁵³  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ⁵⁴  and so he intervened with an oath, 6:18 so that we who have found refuge in him ⁵⁵  may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie.

Ibrani 8:1

The High Priest of a Better Covenant

8:1 Now the main point of what we are saying is this: ⁵⁶  We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven, ⁵⁷ 

Ibrani 8:3

8:3 For every high priest is appointed to offer both gifts and sacrifices. So this one too had to have something to offer.

Ibrani 9:2

9:2 For a tent was prepared, the outer one, ⁵⁸  which contained ⁵⁹  the lampstand, the table, and the presentation of the loaves; this ⁶⁰  is called the holy place.

Ibrani 9:7

9:7 But only the high priest enters once a year into the inner tent, ⁶¹  and not without blood that he offers for himself and for the sins of the people committed in ignorance. ⁶² 

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 11:8

11:8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going.

Ibrani 11:38

11:38 (the world was not worthy of them); they wandered in deserts and mountains and caves and openings in the earth.

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.” ⁶³ 

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 13:9

13:9 Do not be carried away by all sorts of strange teachings. ⁶⁴  For it is good for the heart to be strengthened by grace, not ritual meals, ⁶⁵  which have never benefited those who participated in them.

Ibrani 13:11

13:11 For the bodies of those animals whose blood the high priest brings ⁶⁶  into the sanctuary as an offering for sin are burned outside the camp.

Ibrani 1:3

1:3 The Son is ⁶⁷  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ⁶⁸  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ⁶⁹ 

Ibrani 3:6

3:6 But Christ ⁷⁰  is faithful as a son over God’s ⁷¹  house. We are of his house, ⁷²  if in fact we hold firmly ⁷³  to our confidence and the hope we take pride in. ⁷⁴ 

Ibrani 5:7

5:7 During his earthly life ⁷⁵  Christ ⁷⁶  offered ⁷⁷  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 6:7

6:7 For the ground that has soaked up the rain that frequently falls on ⁷⁸  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 9:4

9:4 It contained the golden altar of incense and the ark of the covenant covered entirely with gold. In this ark ⁷⁹  were the golden urn containing the manna, Aaron’s rod that budded, and the stone tablets of the covenant.

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 ⁸⁰  consciences from dead works to worship the living God.

Ibrani 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ⁸¹ 

Ibrani 10:16

10:16 “This is the covenant that I will establish with them after those days, says the Lord. I will put ⁸²  my laws on their hearts and I will inscribe them on their minds,” ⁸³ 

Ibrani 10:29

10:29 How much greater punishment do you think that person deserves who has contempt for ⁸⁴  the Son of God, and profanes ⁸⁵  the blood of the covenant that made him holy, ⁸⁶  and insults the Spirit of grace?

Ibrani 11:4

11:4 By faith Abel offered God a greater sacrifice than Cain, and through his faith ⁸⁷  he was commended as righteous, because God commended him for his offerings. And through his faith ⁸⁸  he still speaks, though he is dead.

Ibrani 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ⁸⁹  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 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. ⁹⁰ 

Ibrani 13:21

13:21 equip you with every good thing to do his will, working in us ⁹¹  what is pleasing before him through Jesus Christ, to whom be glory forever. ⁹²  Amen.

Ibrani 8:9-10

8:9 “It will not be like the covenant ⁹³  that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord.

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 ⁹⁴  my laws in their minds ⁹⁵  and I will inscribe them on their hearts. And I will be their God and they will be my people. ⁹⁶ 

[1:2]  ¹ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  sn The phrase in a son is the fulcrum of Heb 1:1-4. It concludes the contrast of God’s old and new revelation and introduces a series of seven descriptions of the Son. These descriptions show why he is the ultimate revelation of God.

[1:2]  ² tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.

[12:6]  ³ sn A quotation from Prov 3:11-12.

[7:13]  ⁴ tn Grk “shares in.”

[7:13]  ⁵ tn Grk “from which no one.”

[7:2]  ⁶ tn Grk “to whom,” continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:2]  ⁷ tn Or “a tenth part.”

[7:2]  ⁸ sn A quotation from Gen 14:20.

[7:2]  ⁹ tn Grk “first being interpreted,” describing Melchizedek.

[2:5]  ¹⁰ sn The phrase the world to come means “the coming inhabited earth,” using the Greek term which describes the world of people and their civilizations.

[2:5]  ¹¹ sn See the previous reference to the world in Heb 1:6.

[5:8]  ¹² sn There is a wordplay in the Greek text between the verbs “learned” (ἔμαθεν, emaqen) and “suffered” (ἔπαθεν, epaqen).

[6:8]  ¹³ tn Grk “near to a curse.”

[7:16]  ¹⁴ tn Grk “a law of a fleshly command.”

[9:20]  ¹⁵ tn Grk “which God commanded for you (or in your case).”

[9:20]  sn A quotation from Exod 24:8.

[10:10]  ¹⁶ tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[11:18]  ¹⁷ tn Grk “in Isaac seed will be named for you.”

[11:18]  sn A quotation from Gen 21:12.

[2:10]  ¹⁸ tn Grk “for whom are all things and through whom are all things.”

[2:10]  ¹⁹ 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).

[3:17]  ²⁰ tn Grk “he”; in the translation the referent (God) has been specified for clarity.

[3:17]  ²¹ sn An allusion to God’s judgment pronounced in Num 14:29, 32.

[5:11]  ²² tn Grk “concerning which the message for us is great.”

[5:11]  ²³ tn Or “dull.”

[6:19]  ²⁴ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.

[7:4]  ²⁵ tn Grk “to whom.”

[7:4]  ²⁶ tn Or “a tenth part.”

[9:5]  ²⁷ tn Grk “above it”; in the translation the referent (the ark) has been specified for clarity.

[9:5]  ²⁸ sn The cherubim (pl.) were an order of angels mentioned repeatedly in the OT but only here in the NT. They were associated with God’s presence, glory, and holiness. Their images that sat on top of the ark of the covenant are described in Exod 25:18-20.

[10:20]  ²⁹ tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.

[10:20]  ³⁰ 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.

[11:10]  ³¹ tn Grk “that has foundations.”

[11:33]  ³² tn This probably refers to the righteous rule of David and others. But it could be more general and mean “did what was righteous.”

[11:33]  ³³ tn Grk “obtained promises,” referring to the things God promised, not to the pledges themselves.

[11:33]  sn Gained what was promised. They saw some of God’s promises fulfilled, even though the central promise remained unfulfilled until Christ came (cf. vv. 39-40).

[12:7]  ³⁴ tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ³⁵ tn Or “in order to become disciplined.”

[12:8]  ³⁶ tn Grk “you are without discipline.”

[12:8]  ³⁷ tn Grk “all”; “sons” is implied by the context.

[12:14]  ³⁸ 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).

[12:16]  ³⁹ tn Grk “that there not be any,” continuing from v. 15.

[12:16]  ⁴⁰ sn An allusion to Gen 27:34-41.

[12:19]  ⁴¹ tn Grk “a voice of words.”

[12:19]  ⁴² tn Grk “a voice…from which those who heard begged that a word not be added to them.”

[13:23]  ⁴³ tn Grk “Know that” (an imperative).

[13:23]  ⁴⁴ tn Grk “has been released, with whom, if he comes soon, I will see you.”

[2:11]  ⁴⁵ tn Grk “are all from one.”

[2:11]  ⁴⁶ tn Grk “for which reason.”

[2:11]  ⁴⁷ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The context here also indicates both men and women are in view; note especially the collective τὰ παιδία (ta paidia) in v. 14.

[2:13]  ⁴⁸ tn Grk “and again,” as a continuation of the preceding.

[2:13]  ⁴⁹ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[2:13]  ⁵⁰ tn Grk “and.”

[2:13]  ⁵¹ sn A quotation from Isa 8:17-18.

[4:13]  ⁵² tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[6:17]  ⁵³ tn Grk “in which.”

[6:17]  ⁵⁴ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[6:18]  ⁵⁵ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[8:1]  ⁵⁶ tn Grk “the main point of the things being said.”

[8:1]  ⁵⁷ sn An allusion to Ps 110:1; see Heb 1:3, 13.

[9:2]  ⁵⁸ tn Grk “the first,” in order of approach in the ritual.

[9:2]  ⁵⁹ tn Grk “in which [were].”

[9:2]  ⁶⁰ tn Grk “which,” describing the outer tent.

[9:7]  ⁶¹ tn Grk “the second tent.”

[9:7]  ⁶² 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.

[12:26]  ⁶³ sn A quotation from Hag 2:6.

[13:9]  ⁶⁴ tn Grk “by diverse and strange teachings.”

[13:9]  ⁶⁵ tn Grk “foods,” referring to the meals associated with the OT sacrifices (see the contrast with the next verse; also 9:9-10; 10:1, 4, 11).

[13:11]  ⁶⁶ tn Grk “whose blood is brought by the high priest.”

[1:3]  ⁶⁷ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ⁶⁸ tn Grk “by the word of his power.”

[1:3]  ⁶⁹ sn An allusion to Ps 110:1, quoted often in Hebrews.

[3:6]  ⁷⁰ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ⁷¹ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ⁷² tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ⁷³ 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]  ⁷⁴ tn Grk “the pride of our hope.”

[5:7]  ⁷⁵ tn Grk “in the days of his flesh.”

[5:7]  ⁷⁶ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ⁷⁷ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

[6:7]  ⁷⁸ tn Grk “comes upon.”

[9:4]  ⁷⁹ tn Grk “in which”; in the translation the referent (the ark) has been specified for clarity.

[9:14]  ⁸⁰ 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.

[10:1]  ⁸¹ tn Grk “those who approach.”

[10:16]  ⁸² tn Grk “putting…I will inscribe.”

[10:16]  ⁸³ sn A quotation from Jer 31:33.

[10:29]  ⁸⁴ tn Grk “tramples under foot.”

[10:29]  ⁸⁵ tn Grk “regarded as common.”

[10:29]  ⁸⁶ tn Grk “by which he was made holy.”

[11:4]  ⁸⁷ tn Or “through his sacrifice”; Grk “through which.”

[11:4]  ⁸⁸ tn Or “through his sacrifice”; Grk “through it.”

[11:7]  ⁸⁹ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[12:2]  ⁹⁰ sn An allusion to Ps 110:1.

[13:21]  ⁹¹ 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]  ⁹² 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.

[8:9]  ⁹³ tn Grk “not like the covenant,” continuing the description of v. 8b.

[8:10]  ⁹⁴ tn Grk “putting…I will inscribe.”

[8:10]  ⁹⁵ tn Grk “mind.”

[8:10]  ⁹⁶ 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.