Ibrani 11:14

11:14 For those who speak in such a way make it clear that they are seeking a homeland.

Ibrani 9:20

9:20 and said, “This is the blood of the covenant that God has commanded you to keep.” ¹ 

Ibrani 12:21

12:21 In fact, the scene ²  was so terrifying that Moses said, “I shudder with fear.” ³ 

Ibrani 7:9

7:9 And it could be said that Levi himself, who receives tithes, paid a tithe through Abraham.

Ibrani 13:22

13:22 Now I urge you, brothers and sisters, ⁴  bear with my message of exhortation, for in fact I have written to you briefly.

Ibrani 10:7

10:7 “Then I said, ‘Here I am: ⁵  I have come – it is written of me in the scroll of the book – to do your will, O God.’” ⁶ 

Ibrani 6:9

6:9 But in your case, dear friends, even though we speak like this, we are convinced of better things relating to salvation.

Ibrani 13:6

13:6 So we can say with confidence, “The Lord is my helper, and ⁷  I will not be afraid. What can man do to me?” ⁸ 

Ibrani 12:19

12:19 and the blast of a trumpet and a voice uttering words ⁹  such that those who heard begged to hear no more. ¹⁰ 

Ibrani 10:5

10:5 So when he came into the world, he said,

“Sacrifice and offering you did not desire, but a body you prepared for me.

Ibrani 5:11

The Need to Move on to Maturity

5:11 On this topic we have much to say ¹¹  and it is difficult to explain, since you have become sluggish ¹²  in hearing.

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” ¹³  (which are offered according to the law),

Ibrani 2:6

2:6 Instead someone testified somewhere:

“What is man that you think of him ¹⁴  or the son of man that you care for him?

Ibrani 12:5

12:5 And have you forgotten the exhortation addressed to you as sons?

“My son, do not scorn ¹⁵  the Lord’s discipline

or give up when he corrects ¹⁶  you.

Ibrani 2:12

2:12 saying, “I will proclaim your name to my brothers; ¹⁷  in the midst of the assembly I will praise you.” ¹⁸ 

Ibrani 2:5

Exposition of Psalm 8: Jesus and the Destiny of Humanity

2:5 For he did not put the world to come, ¹⁹  about which we are speaking, ²⁰  under the control of angels.

Ibrani 10:9

10:9 then he says, “Here I am: I have come to do your will.” ²¹  He does away with ²²  the first to establish the second.

Ibrani 8:11

8:11 “And there will be no need at all ²³  for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. ²⁴ 

Ibrani 1:13

1:13 But to which of the angels ²⁵  has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? ²⁶ 

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 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 6:5

6:5 tasted the good word of God and the miracles of the coming age,

Ibrani 1:5

The Son Is Superior to Angels

1:5 For to which of the angels did God ²⁹  ever say, “You are my son! Today I have fathered you”? ³⁰  And in another place ³¹  he says, ³²  “I will be his father and he will be my son.” ³³ 

Ibrani 2:2

2:2 For if the message spoken through angels ³⁴  proved to be so firm that every violation ³⁵  or disobedience received its just penalty,

Ibrani 12:27

12:27 Now this phrase “once more” indicates the removal of what is shaken, that is, of created things, so that what is unshaken may remain.

Ibrani 11:32

11:32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets.

Ibrani 4:2

4:2 For we had good news proclaimed to us just as they did. But the message they heard did them no good, since they did not join in ³⁶  with those who heard it in faith. ³⁷ 

Ibrani 7:21

7:21 but Jesus ³⁸  did so ³⁹  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’” ⁴⁰  –

Ibrani 3:15

3:15 As it says, ⁴¹  “Oh, that today you would listen as he speaks! ⁴²  Do not harden your hearts as in the rebellion.” ⁴³ 

Ibrani 3:7

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

3:7 Therefore, as the Holy Spirit says, ⁴⁴ 

“Oh, that today you would listen as he speaks! ⁴⁵ 

Ibrani 4:4

4:4 For he has spoken somewhere about the seventh day in this way: “And God rested on the seventh day from all his works,” ⁴⁶ 

Ibrani 12:24

12:24 and to Jesus, the mediator ⁴⁷  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ⁴⁸ 

Ibrani 11:18

11:18 God had told him, “Through Isaac descendants will carry on your name,” ⁴⁹ 

Ibrani 7:17

7:17 For here is the testimony about him: ⁵⁰  “You are a priest forever in the order of Melchizedek.” ⁵¹ 

Ibrani 10:16

10:16 “This is the covenant that I will establish with them after those days, says the Lord. I will put ⁵²  my laws on their hearts and I will inscribe them on their minds,” ⁵³ 

Ibrani 3:10

3:10 “Therefore, I became provoked at that generation and said, ‘Their hearts are always wandering ⁵⁴  and they have not known my ways.’

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 8:13

8:13 When he speaks of a new covenant, ⁵⁵  he makes the first obsolete. Now what is growing obsolete and aging is about to disappear. ⁵⁶ 

Ibrani 4:7-8

4:7 So God ⁵⁷  again ordains a certain day, “Today,” speaking through David ⁵⁸  after so long a time, as in the words quoted before, ⁵⁹  “O, that today you would listen as he speaks! ⁶⁰  Do not harden your hearts.” 4:8 For if Joshua had given them rest, God ⁶¹  would not have spoken afterward about another day.

Ibrani 7:13

7:13 Yet the one these things are spoken about belongs to ⁶²  a different tribe, and no one from that tribe ⁶³  has ever officiated at the altar.

Ibrani 11:22

11:22 By faith Joseph, at the end of his life, ⁶⁴  mentioned the exodus of the sons of Israel ⁶⁵  and gave instructions about his burial. ⁶⁶ 

Ibrani 11:4

11:4 By faith Abel offered God a greater sacrifice than Cain, and through his faith ⁶⁷  he was commended as righteous, because God commended him for his offerings. And through his faith ⁶⁸  he still speaks, though he is dead.

Ibrani 5:13

5:13 For everyone who lives on milk is inexperienced in the message of righteousness, because he is an infant.

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 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.” ⁶⁹ 

Ibrani 7:11

Jesus and the Priesthood of Melchizedek

7:11 So if perfection had in fact been possible through the Levitical priesthood – for on that basis ⁷⁰  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?

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 7:8

7:8 and in one case tithes are received by mortal men, while in the other by him who is affirmed to be alive.

Ibrani 1:3

1:3 The Son is ⁷¹  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ⁷²  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ⁷³ 

Ibrani 8:5

8:5 The place where they serve is ⁷⁴  a sketch ⁷⁵  and shadow of the heavenly sanctuary, just as Moses was warned by God as he was about to complete the tabernacle. For he says, “See that you make everything according to the design ⁷⁶  shown to you on the mountain.” ⁷⁷ 

Ibrani 10:15

10:15 And the Holy Spirit also witnesses to us, for after saying, ⁷⁸ 

Ibrani 4:13

4:13 And no creature is hidden from God, ⁷⁹  but everything is naked and exposed to the eyes of him to whom we must render an account.

Ibrani 10:30

10:30 For we know the one who said, “Vengeance is mine, I will repay,” ⁸⁰  and again, “The Lord will judge his people.” ⁸¹ 

Ibrani 1:6

1:6 But when he again brings ⁸²  his firstborn into the world, he says, “Let all the angels of God worship him!” ⁸³ 

Ibrani 6:14

6:14 saying, “Surely I will bless you greatly and multiply your descendants abundantly.” ⁸⁴ 

Ibrani 1:7

1:7 And he says ⁸⁵  of the angels, “He makes ⁸⁶  his angels spirits and his ministers a flame of fire,” ⁸⁷ 

Ibrani 8:8

8:8 But ⁸⁸  showing its fault, ⁸⁹  God ⁹⁰  says to them, ⁹¹ 

“Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah.

Ibrani 4:3

4:3 For we who have believed enter that rest, as he has said, “As I swore in my anger, ‘They will never enter my rest!’” ⁹²  And yet God’s works ⁹³  were accomplished from the foundation of the world.

Ibrani 2:13

2:13 Again he says, ⁹⁴  “I will be confident in him,” and again, “Here I am, ⁹⁵  with ⁹⁶  the children God has given me.” ⁹⁷ 

Ibrani 7:28

7:28 For the law appoints as high priests men subject to weakness, ⁹⁸  but the word of solemn affirmation that came after the law appoints a son made perfect forever.

Ibrani 1:10

1:10 And,

“You founded the earth in the beginning, Lord, ⁹⁹ 

and the heavens are the works of your hands.

Ibrani 5:6

5:6 as also in another place God ¹⁰⁰  says, “You are a priest forever in the order of Melchizedek.” ¹⁰¹ 

Ibrani 9:22

9:22 Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness.

Ibrani 10:28

10:28 Someone who rejected the law of Moses was put to death ¹⁰²  without mercy on the testimony of two or three witnesses. ¹⁰³ 

Ibrani 10:17

10:17 then he says, ¹⁰⁴  “Their sins and their lawless deeds I will remember no longer.” ¹⁰⁵ 

Ibrani 1:8

1:8 but of ¹⁰⁶  the Son he says, ¹⁰⁷ 

“Your throne, O God, is forever and ever, ¹⁰⁸ 

and a righteous scepter ¹⁰⁹  is the scepter of your kingdom.

Ibrani 8:1

The High Priest of a Better Covenant

8:1 Now the main point of what we are saying is this: ¹¹⁰  We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven, ¹¹¹ 

Ibrani 4:5

4:5 but to repeat the text cited earlier: ¹¹²  “They will never enter my rest!”

Ibrani 5:5

5:5 So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God, ¹¹³  who said to him, “You are my Son! Today I have fathered you,” ¹¹⁴ 

Ibrani 9:19

9:19 For when Moses had spoken every command to all the people according to the law, he took the blood of calves and goats with water and scarlet wool and hyssop and sprinkled both the book itself and all the people,

Ibrani 12:25

12:25 Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven?

Ibrani 6:17

6:17 In the same way ¹¹⁵  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ¹¹⁶  and so he intervened with an oath,

Ibrani 11:3

11:3 By faith we understand that the worlds ¹¹⁷  were set in order at God’s command, ¹¹⁸  so that the visible has its origin in the invisible. ¹¹⁹ 

Ibrani 11:19

11:19 and he reasoned ¹²⁰  that God could even raise him from the dead, and in a sense ¹²¹  he received him back from there.

Ibrani 12:20

12:20 For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.” ¹²² 

Ibrani 13:5

13:5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” ¹²³ 

Ibrani 7:10

7:10 For he was still in his ancestor Abraham’s loins ¹²⁴  when Melchizedek met him.

Ibrani 10:23

10:23 And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy.

Ibrani 11:24

11:24 By faith, when he grew up, Moses refused to be called the son of Pharaoh’s daughter,

Ibrani 5:12

5:12 For though you should in fact be teachers by this time, ¹²⁵  you need someone to teach you the beginning elements of God’s utterances. ¹²⁶  You have gone back to needing ¹²⁷  milk, not ¹²⁸  solid food.

Ibrani 11:5

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 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 ¹²⁹  my laws in their minds ¹³⁰  and I will inscribe them on their hearts. And I will be their God and they will be my people. ¹³¹ 

Ibrani 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ¹³²  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ¹³³ 

Ibrani 3:5

3:5 Now Moses was faithful in all God’s ¹³⁴  house ¹³⁵  as a servant, to testify to the things that would be spoken.

Ibrani 3:9

3:9 “There your fathers tested me and tried me, ¹³⁶  and they saw my works for forty years.

Ibrani 3:18

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

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 6:16

6:16 For people ¹³⁷  swear by something greater than themselves, ¹³⁸  and the oath serves as a confirmation to end all dispute. ¹³⁹ 

Ibrani 8:4

8:4 Now if he were on earth, he would not be a priest, since there are already priests who offer ¹⁴⁰  the gifts prescribed by the law.

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 11:17

11:17 By faith Abraham, when he was tested, offered up Isaac. He had received the promises, ¹⁴¹  yet he was ready to offer up ¹⁴²  his only son.

Ibrani 12:3

12:3 Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up.

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 2:8

2:8 You put all things under his control.” ¹⁴³ 

For when he put all things under his control, he left nothing outside of his control. At present we do not yet see all things under his control, ¹⁴⁴ 

Ibrani 6:18

6:18 so that we who have found refuge in him ¹⁴⁵  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 7:5

7:5 And those of the sons of Levi who receive the priestly office ¹⁴⁶  have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen, ¹⁴⁷  although they too are descendants of Abraham. ¹⁴⁸ 

Ibrani 8:9

8:9 “It will not be like the covenant ¹⁴⁹  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.

Ibrani 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ¹⁵⁰  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

[9:20]  ¹ tn Grk “which God commanded for you (or in your case).”

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

[12:21]  ² tn Grk “that which appeared.”

[12:21]  ³ tn Grk “I am terrified and trembling.”

[12:21]  sn A quotation from Deut 9:19.

[13:22]  ⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[10:7]  ⁵ tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[10:7]  ⁶ 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.”

[13:6]  ⁷ tc Some important mss (א* C* P 0285^vid 33 1175 1739 pc lat) lack καί (kai), but because the omission conforms to the wording of Ps 118:6 (117:6 LXX), it is suspect.

[13:6]  ⁸ sn A quotation from Ps 118:6.

[12:19]  ⁹ tn Grk “a voice of words.”

[12:19]  ¹⁰ tn Grk “a voice…from which those who heard begged that a word not be added to them.”

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

[5:11]  ¹² tn Or “dull.”

[10:8]  ¹³ sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.

[2:6]  ¹⁴ tn Grk “remember him.”

[12:5]  ¹⁵ tn Or “disregard,” “think little of.”

[12:5]  ¹⁶ tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[2:12]  ¹⁷ 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]  ¹⁸ sn A quotation from Ps 22:22.

[2:5]  ¹⁹ 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]  ²⁰ sn See the previous reference to the world in Heb 1:6.

[10:9]  ²¹ 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]  ²² tn Or “abolishes.”

[8:11]  ²³ tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

[8:11]  ²⁴ tn Grk “from the small to the great.”

[1:13]  ²⁵ sn The parallel phrases to which of the angels in vv. 5 and 13 show the unity of this series of quotations (vv. 5-14) in revealing the superiority of the Son over angels (v. 4).

[1:13]  ²⁶ sn A quotation from Ps 110:1.

[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.

[1:5]  ²⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:5]  ³⁰ tn Grk “I have begotten you.”

[1:5]  sn A quotation from Ps 2:7.

[1:5]  ³¹ tn Grk “And again,” quoting another OT passage.

[1:5]  ³² tn The words “he says” are not in the Greek text but are supplied to make a complete English sentence. In the Greek text this is a continuation of the previous sentence, but English does not normally employ such long and complex sentences.

[1:5]  ³³ tn Grk “I will be a father to him and he will be a son to me.”

[1:5]  sn A quotation from 2 Sam 7:14 (cf. 1 Chr 17:13).

[2:2]  ³⁴ sn The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deut 33:2; Ps 68:17-18; Acts 7:38, 53; Gal 3:19; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136]).

[2:2]  ³⁵ tn Grk “through angels became valid and every violation.”

[4:2]  ³⁶ tn Or “they were not united.”

[4:2]  ³⁷ tc A few mss (א and a few versional witnesses) have the nominative singular participle συγκεκερασμένος (sunkekerasmeno", “since it [the message] was not combined with faith by those who heard it”), a reading that refers back to the ὁ λόγος (Jo logo", “the message”). There are a few other variants here (e.g., συγκεκεραμμένοι [sunkekerammenoi] in 104, συγκεκεραμένους [sunkekeramenou"] in 1881 Ï), but the accusative plural participle συγκεκερασμένους (sunkekerasmenou"), found in Ì^13vid,46 A B C D* Ψ 0243 0278 33 81 1739 2464 pc, has by far the best external credentials. This participle agrees with the previous ἐκείνους (ekeinou", “those”), a more difficult construction grammatically than the nominative singular. Thus, both on external and internal grounds, συγκεκερασμένους is preferred.

[7:21]  ³⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ³⁹ tn The words “did so” are not in the Greek text, but are implied.

[7:21]  ⁴⁰ sn A quotation from Ps 110:4 (see Heb 5:6, 6:20, and 7:17).

[3:15]  ⁴¹ tn Grk “while it is said.”

[3:15]  ⁴² tn Grk “today if you hear his voice.”

[3:15]  ⁴³ sn A quotation from Ps 95:7b-8.

[3:7]  ⁴⁴ sn The following quotation is from Ps 95:7b-11.

[3:7]  ⁴⁵ tn Grk “today if you hear his voice.”

[4:4]  ⁴⁶ sn A quotation from Gen 2:2.

[12:24]  ⁴⁷ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[12:24]  ⁴⁸ sn Abel’s shed blood cried out to the Lord for justice and judgment, but Jesus’ blood speaks of redemption and forgiveness, something better than Abel’s does (Gen 4:10; Heb 9:11-14; 11:4).

[11:18]  ⁴⁹ tn Grk “in Isaac seed will be named for you.”

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

[7:17]  ⁵⁰ tn Grk “for he/it is witnessed that.”

[7:17]  ⁵¹ sn A quotation from Ps 110:4 (see Heb 5:6 and 6:20).

[10:16]  ⁵² tn Grk “putting…I will inscribe.”

[10:16]  ⁵³ sn A quotation from Jer 31:33.

[3:10]  ⁵⁴ tn Grk “they are wandering in the heart.”

[8:13]  ⁵⁵ tn Grk “when he says, ‘new,’” (referring to the covenant).

[8:13]  ⁵⁶ tn Grk “near to disappearing.”

[4:7]  ⁵⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:7]  ⁵⁸ sn Ps 95 does not mention David either in the text or the superscription. It is possible that the writer of Hebrews is attributing the entire collection of psalms to David (although some psalms are specifically attributed to other individuals or groups).

[4:7]  ⁵⁹ tn Grk “as it has been said before” (see Heb 3:7).

[4:7]  ⁶⁰ tn Grk “today if you hear his voice.”

[4:8]  ⁶¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:13]  ⁶² tn Grk “shares in.”

[7:13]  ⁶³ tn Grk “from which no one.”

[11:22]  ⁶⁴ tn Grk “coming to an end,” “dying.”

[11:22]  ⁶⁵ sn Joseph’s prophecy about the exodus of the sons of Israel is found in Gen 50:24.

[11:22]  ⁶⁶ 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.

[11:4]  ⁶⁷ tn Or “through his sacrifice”; Grk “through which.”

[11:4]  ⁶⁸ tn Or “through his sacrifice”; Grk “through it.”

[12:26]  ⁶⁹ sn A quotation from Hag 2:6.

[7:11]  ⁷⁰ tn Grk “based on it.”

[1:3]  ⁷¹ 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]  ⁷² tn Grk “by the word of his power.”

[1:3]  ⁷³ sn An allusion to Ps 110:1, quoted often in Hebrews.

[8:5]  ⁷⁴ tn Grk “who serve in,” referring to the Levitical priests, but focusing on the provisional and typological nature of the tabernacle in which they served.

[8:5]  ⁷⁵ tn Or “prototype,” “outline.” The Greek word ὑπόδειγμα (Jupodeigma) does not mean “copy,” as it is often translated; it means “something to be copied,” a basis for imitation. BDAG 1037 s.v. 2 lists both Heb 8:5 and 9:23 under the second category of usage, “an indication of someth. that appears at a subsequent time,” emphasizing the temporal progression between the earthly and heavenly sanctuaries.

[8:5]  sn There are two main options for understanding the conceptual background of the heavenly sanctuary imagery. The first is to understand the imagery to be functioning on a vertical plane. This background is Hellenistic, philosophical, and spatial in orientation and sees the earthly sanctuary as a copy of the heavenly reality. The other option is to see the imagery functioning on a horizontal plane. This background is Jewish, eschatological, and temporal and sees the heavenly sanctuary as the fulfillment and true form of the earthly sanctuary which preceded it. The second option is preferred, both for lexical reasons (see tn above) and because it fits the Jewish context of the book (although many scholars prefer to emphasize the relationship the book has to Hellenistic thought).

[8:5]  ⁷⁶ tn The word τύπος (tupos) here has the meaning “an archetype serving as a model, type, pattern, model” (BDAG 1020 s.v. 6.a). This is in keeping with the horizontal imagery accepted for this verse (see sn on “sketch” earlier in the verse). Here Moses was shown the future heavenly sanctuary which, though it did not yet exist, became the outline for the earthly sanctuary.

[8:5]  ⁷⁷ sn A quotation from Exod 25:40.

[10:15]  ⁷⁸ tn Grk “after having said,” emphasizing the present impact of this utterance.

[4:13]  ⁷⁹ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[10:30]  ⁸⁰ sn A quotation from Deut 32:35.

[10:30]  ⁸¹ sn A quotation from Deut 32:36.

[1:6]  ⁸² tn Or “And again when he brings.” The translation adopted in the text looks forward to Christ’s second coming to earth. Some take “again” to introduce the quotation (as in 1:5) and understand this as Christ’s first coming, but this view does not fit well with Heb 2:7. Others understand it as his exaltation/ascension to heaven, but this takes the phrase “into the world” in an unlikely way.

[1:6]  ⁸³ sn A quotation combining themes from Deut 32:43 and Ps 97:7.

[6:14]  ⁸⁴ tn Grk “in blessing I will bless you and in multiplying I will multiply you,” the Greek form of a Hebrew idiom showing intensity.

[6:14]  sn A quotation from Gen 22:17.

[1:7]  ⁸⁵ sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).

[1:7]  ⁸⁶ tn Grk “He who makes.”

[1:7]  ⁸⁷ sn A quotation from Ps 104:4.

[8:8]  ⁸⁸ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ⁸⁹ sn The “fault” or limitation in the first covenant was not in its inherent righteousness, but in its design from God himself. It was never intended to be his final revelation or provision for mankind; it was provisional, always pointing toward the fulfillment to come in Christ.

[8:8]  ⁹⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ⁹¹ tc ‡ Several witnesses (א* A D* I K P Ψ 33 81 326 365 1505 2464 al latt co Cyr) have αὐτούς (autous) here, “[in finding fault with] them, [he says],” alluding to Israel’s failings mentioned in v. 9b. (The verb μέμφομαι [memfomai, “to find fault with”] can take an accusative or dative direct object.) The reading behind the text above (αὐτοίς, autoi"), supported by Ì⁴⁶ א² B D² 0278 1739 1881 Ï, is perhaps a harder reading theologically, and is more ambiguous in meaning. If αὐτοίς goes with μεμφόμενος (memfomeno", here translated “showing its fault”), the clause could be translated “in finding fault with them” or “in showing [its] faults to them.” If αὐτοίς goes with the following λέγει (legei, “he says”), the clause is best translated, “in finding/showing [its] faults, he says to them.” The accusative pronoun suffers no such ambiguity, for it must be the object of μεμφόμενος rather than λέγει. Although a decision is difficult, the dative form of the pronoun best explains the rise of the other reading and is thus more likely to be original.

[4:3]  ⁹² sn A quotation from Ps 95:11.

[4:3]  ⁹³ tn Grk “although the works,” continuing the previous reference to God. The referent (God) is specified in the translation for clarity.

[2:13]  ⁹⁴ tn Grk “and again,” as a continuation of the preceding.

[2:13]  ⁹⁵ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[2:13]  ⁹⁶ tn Grk “and.”

[2:13]  ⁹⁷ sn A quotation from Isa 8:17-18.

[7:28]  ⁹⁸ sn See Heb 5:2 where this concept was introduced.

[1:10]  ⁹⁹ sn You founded the earth…your years will never run out. In its original setting Ps 102:25-27 refers to the work of God in creation, but here in Hebrews 1:10-12 the writer employs it in reference to Christ, the Lord, making a strong argument for the essential deity of the Son.

[5:6]  ¹⁰⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[5:6]  ¹⁰¹ sn A quotation from Ps 110:4.

[10:28]  ¹⁰² tn Grk “dies.”

[10:28]  ¹⁰³ sn An allusion to Deut 17:6.

[10:17]  ¹⁰⁴ tn Grk “and.”

[10:17]  ¹⁰⁵ sn A quotation from Jer 31:34.

[1:8]  ¹⁰⁶ tn Or “to.”

[1:8]  ¹⁰⁷ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ¹⁰⁸ 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]  ¹⁰⁹ tn Grk “the righteous scepter,” but used generically.

[8:1]  ¹¹⁰ tn Grk “the main point of the things being said.”

[8:1]  ¹¹¹ sn An allusion to Ps 110:1; see Heb 1:3, 13.

[4:5]  ¹¹² tn Grk “and in this again.”

[5:5]  ¹¹³ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[5:5]  ¹¹⁴ tn Grk “I have begotten you”; see Heb 1:5.

[5:5]  sn A quotation from Ps 2:7.

[6:17]  ¹¹⁵ tn Grk “in which.”

[6:17]  ¹¹⁶ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[11:3]  ¹¹⁷ tn Grk “ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 1:2 for same usage.

[11:3]  ¹¹⁸ tn Grk “by God’s word.”

[11:3]  ¹¹⁹ sn The Greek phrasing emphasizes this point by negating the opposite: “so that what is seen did not come into being from things that are visible.”

[11:19]  ¹²⁰ tn Grk “having reasoned,” continuing the ideas of v. 17.

[11:19]  ¹²¹ tn Grk “in/by a symbol.”

[12:20]  ¹²² sn A quotation from Exod 19:12-13.

[13:5]  ¹²³ sn A quotation from Deut 31:6, 8.

[7:10]  ¹²⁴ 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.

[5:12]  ¹²⁵ tn Grk “because of the time.”

[5:12]  ¹²⁶ tn Grk “the elements of the beginning of the oracles of God.”

[5:12]  ¹²⁷ tn Grk “you have come to have a need for.”

[5:12]  ¹²⁸ 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.

[8:10]  ¹²⁹ tn Grk “putting…I will inscribe.”

[8:10]  ¹³⁰ tn Grk “mind.”

[8:10]  ¹³¹ 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.

[3:1]  ¹³² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ¹³³ tn Grk “of our confession.”

[3:5]  ¹³⁴ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:5]  ¹³⁵ sn A quotation from Num 12:7.

[3:9]  ¹³⁶ tn Grk “tested me by trial.”

[6:16]  ¹³⁷ 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]  ¹³⁸ tn Grk “by something greater”; the rest of the comparison (“than themselves”) is implied.

[6:16]  ¹³⁹ tn Grk “the oath for confirmation is an end of all dispute.”

[8:4]  ¹⁴⁰ tn Grk “there are those who offer.”

[11:17]  ¹⁴¹ tn Here “received the promises” refers to the pledges themselves, not to the things God promised.

[11:17]  ¹⁴² tn Grk “he was offering up.” The tense of this verb indicates the attempt or readiness to sacrifice Isaac without the actual completion of the deed.

[2:8]  ¹⁴³ tn Grk “you subjected all things under his feet.”

[2:8]  sn A quotation from Ps 8:4-6.

[2:8]  ¹⁴⁴ sn The expression all things under his control occurs three times in 2:8. The latter two occurrences are not exactly identical to the Greek text of Ps 8:6 quoted at the beginning of the verse, but have been adapted by the writer of Hebrews to fit his argument.

[6:18]  ¹⁴⁵ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[7:5]  ¹⁴⁶ tn Or “the priesthood.”

[7:5]  ¹⁴⁷ tn Grk “from their brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[7:5]  ¹⁴⁸ tn Grk “have come from the loins of Abraham.”

[8:9]  ¹⁴⁹ tn Grk “not like the covenant,” continuing the description of v. 8b.

[12:1]  ¹⁵⁰ tn Grk “having such a great cloud of witnesses surrounding us.”