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 2:7

2:7 You made him lower than the angels for a little while.

You crowned him with glory and honor. ¹ 

Ibrani 2:9

2:9 but we see Jesus, who was made lower than the angels for a little while, ²  now crowned with glory and honor because he suffered death, ³  so that by God’s grace he would experience ⁴  death on behalf of everyone.

Ibrani 3:6-7

3:6 But Christ ⁵  is faithful as a son over God’s ⁶  house. We are of his house, ⁷  if in fact we hold firmly ⁸  to our confidence and the hope we take pride in. ⁹ 

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

3:7 Therefore, as the Holy Spirit says, ¹⁰ 

“Oh, that today you would listen as he speaks! ¹¹ 

Ibrani 4:7

4:7 So God ¹²  again ordains a certain day, “Today,” speaking through David ¹³  after so long a time, as in the words quoted before, ¹⁴  “O, that today you would listen as he speaks! ¹⁵  Do not harden your hearts.”

Ibrani 5:14--6:3

5:14 But solid food is for the mature, whose perceptions are trained by practice to discern both good and evil.

6:1 Therefore we must progress beyond ¹⁶  the elementary ¹⁷  instructions about Christ ¹⁸  and move on ¹⁹  to maturity, not laying this foundation again: repentance from dead works and faith in God, 6:2 teaching about baptisms, laying on of hands, resurrection of the dead, and eternal judgment. 6:3 And this is what we intend to do, ²⁰  if God permits.

Ibrani 6:17

6:17 In the same way ²¹  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ²²  and so he intervened with an oath,

Ibrani 7:18

7:18 On the one hand a former command is set aside ²³  because it is weak and useless, ²⁴ 

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 8:4

8:4 Now if he were on earth, he would not be a priest, since there are already priests who offer ²⁵  the gifts prescribed by the law.

Ibrani 9:3

9:3 And after the second curtain there was a tent called the holy of holies.

Ibrani 9:5

9:5 And above the ark ²⁶  were the cherubim ²⁷  of glory overshadowing the mercy seat. Now is not the time to speak of these things in detail.

Ibrani 9:10

9:10 They served only for matters of food and drink ²⁸  and various washings; they are external regulations ²⁹  imposed until the new order came. ³⁰ 

Ibrani 10:9

10:9 then he says, “Here I am: I have come to do your will.” ³¹  He does away with ³²  the first to establish the second.

Ibrani 11:24

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

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 12:13

12:13 and make straight paths for your feet, ³³  so that what is lame may not be put out of joint but be healed.

Ibrani 13:9

13:9 Do not be carried away by all sorts of strange teachings. ³⁴  For it is good for the heart to be strengthened by grace, not ritual meals, ³⁵  which have never benefited those who participated in them.

[2:7]  ¹ tc Several witnesses, many of them early and important (א A C D* P Ψ 0243 0278 33 1739 1881 al lat co), have at the end of v 7, “You have given him dominion over the works of your hands.” Other mss, not quite as impressive in weight, lack the words (Ì⁴⁶ B D² Ï). In spite of the impressive external evidence for the longer reading, it is most likely a scribal addition to conform the text of Hebrews to Ps 8:6 (8:7 LXX). Conformity of a NT quotation of the OT to the LXX was a routine scribal activity, and can hardly be in doubt here as to the cause of the longer reading.

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

[2:9]  ³ tn Grk “because of the suffering of death.”

[2:9]  ⁴ 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).

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

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

[3:6]  ⁷ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ⁸ 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]  ⁹ tn Grk “the pride of our hope.”

[3:7]  ¹⁰ sn The following quotation is from Ps 95:7b-11.

[3:7]  ¹¹ tn Grk “today if you hear his voice.”

[4:7]  ¹² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:7]  ¹³ 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]  ¹⁴ tn Grk “as it has been said before” (see Heb 3:7).

[4:7]  ¹⁵ tn Grk “today if you hear his voice.”

[6:1]  ¹⁶ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ¹⁷ tn Or “basic.”

[6:1]  ¹⁸ tn Grk “the message of the beginning of Christ.”

[6:1]  ¹⁹ tn Grk “leaving behind…let us move on.”

[6:3]  ²⁰ tn Grk “and we will do this.”

[6:17]  ²¹ tn Grk “in which.”

[6:17]  ²² tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[7:18]  ²³ tn Grk “the setting aside of a former command comes to pass.”

[7:18]  ²⁴ tn Grk “because of its weakness and uselessness.”

[8:4]  ²⁵ tn Grk “there are those who offer.”

[9:5]  ²⁶ tn Grk “above it”; in the translation the referent (the ark) has been specified for clarity.

[9:5]  ²⁷ 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.

[9:10]  ²⁸ tn Grk “only for foods and drinks.”

[9:10]  ²⁹ tc Most witnesses (D¹ Ï) have “various washings, and external regulations” (βαπτισμοῖς καὶ δικαιώμασιν, baptismoi" kai dikaiwmasin), with both nouns in the dative. The translation “washings; they are… regulations” renders βαπτισμοῖς, δικαιώματα (baptismoi", dikaiwmata; found in such important mss as Ì⁴⁶ א* A I P 0278 33 1739 1881 al sa) in which case δικαιώματα is taken as the nominative subject of the participle ἐπικείμενα (epikeimena). It seems far more likely that scribes would conform δικαιώματα to the immediately preceding datives and join it to them by καί than they would to the following nominative participle. Both on external and internal evidence the text is thus secure as reading βαπτισμοῖς, δικαιώματα.

[9:10]  ³⁰ tn Grk “until the time of setting things right.”

[10:9]  ³¹ 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]  ³² tn Or “abolishes.”

[12:13]  ³³ sn A quotation from Prov 4:26. The phrase make straight paths for your feet is figurative for “stay on God’s paths.”

[13:9]  ³⁴ tn Grk “by diverse and strange teachings.”

[13:9]  ³⁵ 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).