Ibrani 2:5

Exposition of Psalm 8: Jesus and the Destiny of Humanity

2:5 For he did not put the world to come, ¹  about which we are speaking, ²  under the control of angels.

Ibrani 1:6

1:6 But when he again brings ³  his firstborn into the world, he says, “Let all the angels of God worship him!” ⁴ 

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 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 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ⁵  in fact, had regulations for worship and its earthly sanctuary.

Ibrani 9:26

9:26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice.

Ibrani 12:9

12:9 Besides, we have experienced discipline from ⁶  our earthly fathers ⁷  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ⁸ 

Ibrani 6:5

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

Ibrani 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ⁹  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 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!’” ¹⁰  And yet God’s works ¹¹  were accomplished from the foundation of the world.

Ibrani 12:10

12:10 For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness.

Ibrani 11:13

11:13 These all died in faith without receiving the things promised, ¹²  but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners ¹³  on the earth.

Ibrani 1:2

1:2 in these last days he has spoken to us in a son, ¹⁴  whom he appointed heir of all things, and through whom he created the world. ¹⁵ 

Ibrani 9:2

9:2 For a tent was prepared, the outer one, ¹⁶  which contained ¹⁷  the lampstand, the table, and the presentation of the loaves; this ¹⁸  is called the holy place.

Ibrani 13:20

Benediction and Conclusion

13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ,

Ibrani 7:16

7:16 who has become a priest not by a legal regulation about physical descent ¹⁹  but by the power of an indestructible life.

Ibrani 8:4

8:4 Now if he were on earth, he would not be a priest, since there are already priests who offer ²⁰  the gifts prescribed by the law.

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. ²¹ 

Ibrani 9:11

Christ’s Service in the Heavenly Sanctuary

9:11 But now Christ has come ²²  as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation,

Ibrani 9:23

9:23 So it was necessary for the sketches ²³  of the things in heaven to be purified with these sacrifices, ²⁴  but the heavenly things themselves required ²⁵  better sacrifices than these.

Ibrani 11:3

11:3 By faith we understand that the worlds ²⁶  were set in order at God’s command, ²⁷  so that the visible has its origin in the invisible. ²⁸ 

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 13:13-14

13:13 We must go out to him, then, outside the camp, bearing the abuse he experienced. ²⁹  13:14 For here we have no lasting city, but we seek the city that is to come.

Ibrani 5:7

5:7 During his earthly life ³⁰  Christ ³¹  offered ³²  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 4:13

4:13 And no creature is hidden from God, ³³  but everything is naked and exposed to the eyes of him to whom we must render an account.

Ibrani 9:25

9:25 And he did not enter to offer ³⁴  himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own,

Ibrani 11:22

11:22 By faith Joseph, at the end of his life, ³⁵  mentioned the exodus of the sons of Israel ³⁶  and gave instructions about his burial. ³⁷ 

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 13:3

13:3 Remember those in prison as though you were in prison with them, ³⁸  and those ill-treated as though you too felt their torment. ³⁹ 

Ibrani 1:5

The Son Is Superior to Angels

1:5 For to which of the angels did God ⁴⁰  ever say, “You are my son! Today I have fathered you”? ⁴¹  And in another place ⁴²  he says, ⁴³  “I will be his father and he will be my son.” ⁴⁴ 

Ibrani 9:24

9:24 For Christ did not enter a sanctuary made with hands – the representation ⁴⁵  of the true sanctuary ⁴⁶  – but into heaven itself, and he appears now in God’s presence for us.

Ibrani 11:37

11:37 They were stoned, sawed apart, ⁴⁷  murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated

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 8:5

8:5 The place where they serve is ⁴⁸  a sketch ⁴⁹  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 ⁵⁰  shown to you on the mountain.” ⁵¹ 

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

[1:6]  ³ 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]  ⁴ sn A quotation combining themes from Deut 32:43 and Ps 97:7.

[9:1]  ⁵ tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.

[12:9]  ⁶ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ⁷ tn Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life.

[12:9]  ⁸ tn Grk “and live.”

[12:9]  sn Submit ourselves…to the Father of spirits and receive life. This idea is drawn from Proverbs, where the Lord’s discipline brings life, while resistance to it leads to death (cf. Prov 4:13; 6:23; 10:17; 16:17).

[11:7]  ⁹ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[4:3]  ¹⁰ sn A quotation from Ps 95:11.

[4:3]  ¹¹ tn Grk “although the works,” continuing the previous reference to God. The referent (God) is specified in the translation for clarity.

[11:13]  ¹² tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

[11:13]  ¹³ tn Or “sojourners.”

[1:2]  ¹⁴ 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]  ¹⁵ 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.

[9:2]  ¹⁶ tn Grk “the first,” in order of approach in the ritual.

[9:2]  ¹⁷ tn Grk “in which [were].”

[9:2]  ¹⁸ tn Grk “which,” describing the outer tent.

[7:16]  ¹⁹ tn Grk “a law of a fleshly command.”

[8:4]  ²⁰ tn Grk “there are those who offer.”

[10:1]  ²¹ tn Grk “those who approach.”

[9:11]  ²² tn Grk “But Christ, when he came,” introducing a sentence that includes all of Heb 9:11-12. The main construction is “Christ, having come…, entered…, having secured…,” and everything else describes his entrance.

[9:23]  ²³ tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.

[9:23]  ²⁴ tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.

[9:23]  ²⁵ tn Grk “the heavenly things themselves with better sacrifices than these.”

[11:3]  ²⁶ 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]  ²⁷ tn Grk “by God’s word.”

[11:3]  ²⁸ 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.”

[13:13]  ²⁹ tn Grk “his abuse.”

[5:7]  ³⁰ tn Grk “in the days of his flesh.”

[5:7]  ³¹ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ³² tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

[4:13]  ³³ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[9:25]  ³⁴ tn Grk “and not that he might offer,” continuing the previous construction.

[11:22]  ³⁵ tn Grk “coming to an end,” “dying.”

[11:22]  ³⁶ sn Joseph’s prophecy about the exodus of the sons of Israel is found in Gen 50:24.

[11:22]  ³⁷ 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.

[13:3]  ³⁸ tn Grk “as being imprisoned together.”

[13:3]  ³⁹ tn Or “since you too are vulnerable”; Grk “you also being in the body.”

[1:5]  ⁴⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:5]  ⁴¹ tn Grk “I have begotten you.”

[1:5]  sn A quotation from Ps 2:7.

[1:5]  ⁴² tn Grk “And again,” quoting another OT passage.

[1:5]  ⁴³ 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]  ⁴⁴ 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).

[9:24]  ⁴⁵ tn Or “prefiguration.”

[9:24]  ⁴⁶ tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

[11:37]  ⁴⁷ tc The reading ἐπρίσθησαν (ejprisqhsan, “they were sawed apart”) is found in some important witnesses (Ì⁴⁶ [D* twice reads ἐπίρσθησαν, “they were burned”?] pc sy^p sa Or^pt Eus). Other mss have ἐπειράσθησαν (ejpeirasqhsan, “they were tempted”), either before “sawed apart” ([א] L P [048] 33 81 326 1505 pc sy^h), after “sawed apart” (Ì^13vid A D¹ Ψ 1739 1881 Ï lat bo Or^pt), or altogether in place of “sawed apart” (0150 vg^mss Cl). Since the two words ἐπρίσθησαν and ἐπειράσθησαν are so much alike in sight and sound, and since the position of “they were tempted” varies in the mss, it seems best to say that ἐπειράσθησαν is an accidental corruption of ἐπρίσθησαν or an intentional change to a more common word (the root of ἐπρίσθησαν [πρίζω, prizw] occurs only here in the NT, while the root of ἐπειράσθησαν [πειράζω, peirazw] occurs 38 times). The best reading here seems to be “sawed apart” without any addition before or after. (See TCGNT 603-4, for a discussion of emendations that scholars have proposed for this difficult problem.)

[8:5]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ sn A quotation from Exod 25:40.