Ibrani 5:6

5:6 as also in another place God ¹  says, “You are a priest forever in the order of Melchizedek.” ² 

Ibrani 4:7

4:7 So God ³  again ordains a certain day, “Today,” speaking through David ⁴  after so long a time, as in the words quoted before, ⁵  “O, that today you would listen as he speaks! ⁶  Do not harden your hearts.”

Ibrani 1:3

1:3 The Son is ⁷  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ⁸  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ⁹ 

Ibrani 8:5

8:5 The place where they serve is ¹⁰  a sketch ¹¹  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 ¹²  shown to you on the mountain.” ¹³ 

Ibrani 1:8

1:8 but of ¹⁴  the Son he says, ¹⁵ 

“Your throne, O God, is forever and ever, ¹⁶ 

and a righteous scepter ¹⁷  is the scepter of your kingdom.

Ibrani 8:8

8:8 But ¹⁸  showing its fault, ¹⁹  God ²⁰  says to them, ²¹ 

“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.

[5:6]  ¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[5:6]  ² sn A quotation from Ps 110:4.

[4:7]  ³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:7]  ⁴ 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]  ⁵ tn Grk “as it has been said before” (see Heb 3:7).

[4:7]  ⁶ tn Grk “today if you hear his voice.”

[1:3]  ⁷ 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]  ⁸ tn Grk “by the word of his power.”

[1:3]  ⁹ sn An allusion to Ps 110:1, quoted often in Hebrews.

[8:5]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ sn A quotation from Exod 25:40.

[1:8]  ¹⁴ tn Or “to.”

[1:8]  ¹⁵ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ¹⁶ 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]  ¹⁷ tn Grk “the righteous scepter,” but used generically.

[8:8]  ¹⁸ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ¹⁹ 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]  ²⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ²¹ 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.