Ibrani 8:8

8:8 But ¹  showing its fault, ²  God ³  says to them, ⁴ 

“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 5:6

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

Ibrani 12:19

12:19 and the blast of a trumpet and a voice uttering words ⁷  such that those who heard begged to hear no more. ⁸ 

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 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 6:14

6:14 saying, “Surely I will bless you greatly and multiply your descendants abundantly.” ⁹ 

Ibrani 8:9-10

8:9 “It will not be like the covenant ¹⁰  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 ¹¹  my laws in their minds ¹²  and I will inscribe them on their hearts. And I will be their God and they will be my people. ¹³ 

Ibrani 11:3

11:3 By faith we understand that the worlds ¹⁴  were set in order at God’s command, ¹⁵  so that the visible has its origin in the invisible. ¹⁶ 

Ibrani 3:10

3:10 “Therefore, I became provoked at that generation and said, ‘Their hearts are always wandering ¹⁷  and they have not known my ways.’

Ibrani 12:20

12:20 For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.” ¹⁸ 

Ibrani 5:12

5:12 For though you should in fact be teachers by this time, ¹⁹  you need someone to teach you the beginning elements of God’s utterances. ²⁰  You have gone back to needing ²¹  milk, not ²²  solid food.

Ibrani 10:16

10:16 “This is the covenant that I will establish with them after those days, says the Lord. I will put ²³  my laws on their hearts and I will inscribe them on their minds,” ²⁴ 

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!’” ²⁵  And yet God’s works ²⁶  were accomplished from the foundation of the world.

Ibrani 8:5

8:5 The place where they serve is ²⁷  a sketch ²⁸  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 ²⁹  shown to you on the mountain.” ³⁰ 

Ibrani 8:13

8:13 When he speaks of a new covenant, ³¹  he makes the first obsolete. Now what is growing obsolete and aging is about to disappear. ³² 

Ibrani 7:28

7:28 For the law appoints as high priests men subject to weakness, ³³  but the word of solemn affirmation that came after the law appoints a son made perfect forever.

Ibrani 6:5

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

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 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 10:15

10:15 And the Holy Spirit also witnesses to us, for after saying, ³⁶ 

Ibrani 11:18

11:18 God had told him, “Through Isaac descendants will carry on your name,” 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 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.” ⁴¹ 

Ibrani 1:6

1:6 But when he again brings ⁴²  his firstborn into the world, he says, “Let all the angels of God worship him!” ⁴³ 

Ibrani 4:7

4:7 So God ⁴⁴  again ordains a certain day, “Today,” speaking through David ⁴⁵  after so long a time, as in the words quoted before, ⁴⁶  “O, that today you would listen as he speaks! ⁴⁷  Do not harden your hearts.”

Ibrani 5:5

5:5 So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God, ⁴⁸  who said to him, “You are my Son! Today I have fathered you,” ⁴⁹ 

Ibrani 1:3

1:3 The Son is ⁵⁰  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ⁵¹  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ⁵² 

Ibrani 9:20

9:20 and said, “This is the blood of the covenant that God has commanded you to keep.” ⁵³ 

Ibrani 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ⁵⁴  in various portions ⁵⁵  and in various ways ⁵⁶  to our ancestors ⁵⁷  through the prophets,

Ibrani 1:8

1:8 but of ⁵⁸  the Son he says, ⁵⁹ 

“Your throne, O God, is forever and ever, ⁶⁰ 

and a righteous scepter ⁶¹  is the scepter of your kingdom.

Ibrani 1:13

1:13 But to which of the angels ⁶²  has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? ⁶³ 

Ibrani 2:12

2:12 saying, “I will proclaim your name to my brothers; ⁶⁴  in the midst of the assembly I will praise you.” ⁶⁵ 

Ibrani 3:5

3:5 Now Moses was faithful in all God’s ⁶⁶  house ⁶⁷  as a servant, to testify to the things that would be spoken.

Ibrani 3:7

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

3:7 Therefore, as the Holy Spirit says, ⁶⁸ 

“Oh, that today you would listen as he speaks! ⁶⁹ 

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,” ⁷⁰ 

Ibrani 10:30

10:30 For we know the one who said, “Vengeance is mine, I will repay,” ⁷¹  and again, “The Lord will judge his people.” ⁷² 

Ibrani 12:5

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

“My son, do not scorn ⁷³  the Lord’s discipline

or give up when he corrects ⁷⁴  you.

Ibrani 1:2

1:2 in these last days he has spoken to us in a son, ⁷⁵  whom he appointed heir of all things, and through whom he created the world. ⁷⁶ 

Ibrani 1:5

The Son Is Superior to Angels

1:5 For to which of the angels did God ⁷⁷  ever say, “You are my son! Today I have fathered you”? ⁷⁸  And in another place ⁷⁹  he says, ⁸⁰  “I will be his father and he will be my son.” ⁸¹ 

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 ⁸²  with those who heard it in faith. ⁸³ 

Ibrani 5:14

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

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 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.” ⁸⁴ 

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 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ⁸⁵  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.

[8:8]  ¹ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ² 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]  ³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ⁴ 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.

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

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

[12:19]  ⁷ tn Grk “a voice of words.”

[12:19]  ⁸ tn Grk “a voice…from which those who heard begged that a word not be added to them.”

[6:14]  ⁹ 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.

[8:9]  ¹⁰ tn Grk “not like the covenant,” continuing the description of v. 8b.

[8:10]  ¹¹ tn Grk “putting…I will inscribe.”

[8:10]  ¹² tn Grk “mind.”

[8:10]  ¹³ 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.

[11:3]  ¹⁴ 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]  ¹⁵ tn Grk “by God’s word.”

[11:3]  ¹⁶ 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.”

[3:10]  ¹⁷ tn Grk “they are wandering in the heart.”

[12:20]  ¹⁸ sn A quotation from Exod 19:12-13.

[5:12]  ¹⁹ tn Grk “because of the time.”

[5:12]  ²⁰ tn Grk “the elements of the beginning of the oracles of God.”

[5:12]  ²¹ tn Grk “you have come to have a need for.”

[5:12]  ²² 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.

[10:16]  ²³ tn Grk “putting…I will inscribe.”

[10:16]  ²⁴ sn A quotation from Jer 31:33.

[4:3]  ²⁵ sn A quotation from Ps 95:11.

[4:3]  ²⁶ tn Grk “although the works,” continuing the previous reference to God. The referent (God) is specified in the translation for clarity.

[8:5]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ sn A quotation from Exod 25:40.

[8:13]  ³¹ tn Grk “when he says, ‘new,’” (referring to the covenant).

[8:13]  ³² tn Grk “near to disappearing.”

[7:28]  ³³ sn See Heb 5:2 where this concept was introduced.

[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.”

[10:15]  ³⁶ tn Grk “after having said,” emphasizing the present impact of this utterance.

[11:18]  ³⁷ tn Grk “in Isaac seed will be named for you.”

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

[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).

[13:5]  ⁴¹ sn A quotation from Deut 31:6, 8.

[1:6]  ⁴² 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]  ⁴³ sn A quotation combining themes from Deut 32:43 and Ps 97:7.

[4:7]  ⁴⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:7]  ⁴⁵ 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]  ⁴⁶ tn Grk “as it has been said before” (see Heb 3:7).

[4:7]  ⁴⁷ tn Grk “today if you hear his voice.”

[5:5]  ⁴⁸ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[5:5]  ⁴⁹ tn Grk “I have begotten you”; see Heb 1:5.

[5:5]  sn A quotation from Ps 2:7.

[1:3]  ⁵⁰ 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]  ⁵¹ tn Grk “by the word of his power.”

[1:3]  ⁵² sn An allusion to Ps 110:1, quoted often in Hebrews.

[9:20]  ⁵³ tn Grk “which God commanded for you (or in your case).”

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

[1:1]  ⁵⁴ tn Or “spoke formerly.”

[1:1]  ⁵⁵ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ⁵⁶ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁵⁷ tn Grk “to the fathers.”

[1:8]  ⁵⁸ tn Or “to.”

[1:8]  ⁵⁹ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ⁶⁰ 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]  ⁶¹ tn Grk “the righteous scepter,” but used generically.

[1:13]  ⁶² 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]  ⁶³ sn A quotation from Ps 110:1.

[2:12]  ⁶⁴ 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]  ⁶⁵ sn A quotation from Ps 22:22.

[3:5]  ⁶⁶ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:5]  ⁶⁷ sn A quotation from Num 12:7.

[3:7]  ⁶⁸ sn The following quotation is from Ps 95:7b-11.

[3:7]  ⁶⁹ tn Grk “today if you hear his voice.”

[4:4]  ⁷⁰ sn A quotation from Gen 2:2.

[10:30]  ⁷¹ sn A quotation from Deut 32:35.

[10:30]  ⁷² sn A quotation from Deut 32:36.

[12:5]  ⁷³ tn Or “disregard,” “think little of.”

[12:5]  ⁷⁴ tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[1:2]  ⁷⁵ 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]  ⁷⁶ 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.

[1:5]  ⁷⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:5]  ⁷⁸ tn Grk “I have begotten you.”

[1:5]  sn A quotation from Ps 2:7.

[1:5]  ⁷⁹ tn Grk “And again,” quoting another OT passage.

[1:5]  ⁸⁰ 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]  ⁸¹ 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).

[4:2]  ⁸² tn Or “they were not united.”

[4:2]  ⁸³ 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.

[12:26]  ⁸⁴ sn A quotation from Hag 2:6.

[11:7]  ⁸⁵ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”