Bilangan 16:5

16:5 Then he said to Korah and to all his company, “In the morning the Lord will make known who are his, and who is holy. He will cause that person ¹  to approach him; the person he has chosen he will cause to approach him.

Bilangan 16:40

16:40 It was a memorial for the Israelites, that no outsider who is not a descendant of ²  Aaron should approach to burn incense before the Lord, that he might not become like Korah and his company – just as the Lord had spoken by the authority ³  of Moses.

Bilangan 17:12-13

17:12 The Israelites said to Moses, “We are bound to die! ⁴  We perish, we all perish! 17:13 (17:28) ⁵  Anyone who even comes close to the tabernacle of the Lord will die! Are we all to die?” ⁶ 

Mazmur 110:4

110:4 The Lord makes this promise on oath ⁷  and will not revoke it: ⁸ 

“You are an eternal priest ⁹  after the pattern of ¹⁰  Melchizedek.” ¹¹ 

Zakharia 6:12-13

6:12 Then say to him, ‘The Lord who rules over all says, “Look – here is the man whose name is Branch, ¹²  who will sprout up from his place and build the temple of the Lord. 6:13 Indeed, he will build the temple of the Lord, and he will be clothed in splendor, sitting as king on his throne. Moreover, there will be a priest ¹³  with him on his throne and they will see eye to eye on everything.

Matius 3:17

3:17 And ¹⁴  a voice from heaven said, ¹⁵  “This is my one dear Son; ¹⁶  in him ¹⁷  I take great delight.” ¹⁸ 

Lukas 24:26

24:26 Wasn’t ¹⁹  it necessary ²⁰  for the Christ ²¹  to suffer these things and enter into his glory?”

Roma 8:34

8:34 Who is the one who will condemn? Christ ²²  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

Ibrani 1:3

1:3 The Son is ²³  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ²⁴  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ²⁵ 

Ibrani 4:14-16

Jesus Our Compassionate High Priest

4:14 Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession. 4:15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin. 4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help. ²⁶ 

Ibrani 7:21-26

7:21 but Jesus ²⁷  did so ²⁸  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’” ²⁹  – 7:22 accordingly Jesus has become the guarantee ³⁰  of a better covenant. 7:23 And the others ³¹  who became priests were numerous, because death prevented them ³²  from continuing in office, ³³  7:24 but he holds his priesthood permanently since he lives forever. 7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them. 7:26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens.

Ibrani 9:15-24

9:15 And so he is the mediator ³⁴  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ³⁵  since he died ³⁶  to set them free from the violations committed under the first covenant. 9:16 For where there is a will, the death of the one who made it must be proven. ³⁷  9:17 For a will takes effect only at death, since it carries no force while the one who made it is alive. 9:18 So even the first covenant was inaugurated with blood. ³⁸  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, 9:20 and said, “This is the blood of the covenant that God has commanded you to keep.” ³⁹  9:21 And both the tabernacle and all the utensils of worship he likewise sprinkled with blood. 9:22 Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness. 9:23 So it was necessary for the sketches ⁴⁰  of the things in heaven to be purified with these sacrifices, ⁴¹  but the heavenly things themselves required ⁴²  better sacrifices than these. 9:24 For Christ did not enter a sanctuary made with hands – the representation ⁴³  of the true sanctuary ⁴⁴  – but into heaven itself, and he appears now in God’s presence for us.

Ibrani 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ⁴⁵  in fact, had regulations for worship and its earthly sanctuary.

Yohanes 2:2

2:2 and Jesus and his disciples were also invited to the wedding. ⁴⁶ 

Wahyu 5:9-10

5:9 They were singing a new song: ⁴⁷ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ⁴⁸ 

and at the cost of your own blood ⁴⁹  you have purchased ⁵⁰  for God

persons ⁵¹  from every tribe, language, ⁵²  people, and nation.

5:10 You have appointed ⁵³  them ⁵⁴  as a kingdom and priests ⁵⁵  to serve ⁵⁶  our God, and they will reign ⁵⁷  on the earth.”

[16:5]  ¹ tn Heb “him.”

[16:40]  ² tn Heb “from the seed of.”

[16:40]  ³ tn Heb “hand.”

[17:12]  ⁴ tn The use of הֵן (hen) and the perfect tense in the nuance of a prophetic perfect expresses their conviction that they were bound to die – it was certain (see GKC 312-13 §106.n).

[17:13]  ⁵ sn Num 17:13 in the English Bible is 17:28 in the Hebrew text (BHS). See also the note on 16:36.

[17:13]  ⁶ tn The verse stresses the completeness of their death: “will we be consumed by dying” (הַאִם תַּמְנוּ לִגְוֹעַ, ha’im tamnu ligvoa’).

[110:4]  ⁷ tn Or “swears, vows.”

[110:4]  ⁸ tn Or “will not change his mind.” The negated Niphal imperfect of נָחַם (nakham) is a way of marking an announcement as an irrevocable decree. See 1 Sam 15:29; Ezek 24:14, as well as R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 387-99.

[110:4]  ⁹ sn You are an eternal priest. The Davidic king exercised a non-Levitical priestly role. The king superintended Judah’s cultic ritual, had authority over the Levites, and sometimes led in formal worship. David himself instructed the Levites to bring the ark of the covenant to Jerusalem (1 Chr 15:11-15), joined the procession, offered sacrifices, wore a priestly ephod, and blessed the people (2 Sam 6:12-19). At the dedication of the temple Solomon led the ceremony, offering sacrifices and praying on behalf of the people (1 Kgs 8).

[110:4]  ¹⁰ tn The phrase עַל־דִּבְרָתִי (’al-divratiy) is a variant of עַל־דִּבְרָת (’al-divrat; the final yod [י] being an archaic genitival ending), which in turn is a variant of עַל דָּבַר (’al davar). Both phrases can mean “concerning” or “because of,” but neither of these nuances fits the use of עַל־דִּבְרָתִי in Ps 110:4. Here the phrase probably carries the sense “according to the manner of.” See L. C. Allen, Psalms 101-150 (WBC), 81.

[110:4]  ¹¹ sn The Davidic king’s priestly role is analogous to that of Melchizedek, who was both “king of Salem” (i.e., Jerusalem) and a “priest of God Most High” in the time of Abraham (Gen 14:18-20). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see Heb 7). The analogy focuses on the king’s priestly role; the language need not imply that Melchizedek himself was “an eternal priest.”

[6:12]  ¹² tn The epithet “Branch” (צֶמַח, tsemakh) derives from the verb used here (יִצְמָח, yitsmakh, “will sprout up”) to describe the rise of the Messiah, already referred to in this manner in Zech 3:8 (cf. Isa 11:1; 53:2; Jer 33:15). In the immediate context this refers to Zerubbabel, but the ultimate referent is Jesus (cf. John 19:5).

[6:13]  ¹³ sn The priest here in the immediate context is Joshua but the fuller and more distant allusion is to the Messiah, a ruling priest. The notion of the ruler as a priest-king was already apparent in David and his successors (Pss 2:2, 6-8; 110:2, 4), and it finds mature expression in David’s greater Son, Jesus Christ, who will combine both offices in his kingship (Heb 5:1-10; 7:1-25).

[3:17]  ¹⁴ tn Grk “and behold.” The Greek word ἰδού (idou) has not been translated here.

[3:17]  ¹⁵ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[3:17]  ¹⁶ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[3:17]  sn The parallel accounts in Mark 1:11 and Luke 3:22 read “You are” rather than “This is,” portraying the remark as addressed personally to Jesus.

[3:17]  ¹⁷ tn Grk “in whom.”

[3:17]  ¹⁸ tn Or “with whom I am well pleased.”

[3:17]  sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12,16. God is marking out Jesus as his chosen one (the meaning of “[in him I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).

[24:26]  ¹⁹ tn This Greek particle (οὐχί, ouci) expects a positive reply.

[24:26]  ²⁰ sn The statement Wasn’t it necessary is a reference to the design of God’s plan (see Luke 24:7). Suffering must precede glory (see Luke 17:25).

[24:26]  ²¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[24:26]  sn See the note on Christ in 2:11.

[8:34]  ²² tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[8:34]  tn Grk “who also.”

[1:3]  ²³ 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]  ²⁴ tn Grk “by the word of his power.”

[1:3]  ²⁵ sn An allusion to Ps 110:1, quoted often in Hebrews.

[4:16]  ²⁶ tn Grk “for timely help.”

[7:21]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ²⁸ tn The words “did so” are not in the Greek text, but are implied.

[7:21]  ²⁹ sn A quotation from Ps 110:4 (see Heb 5:6, 6:20, and 7:17).

[7:22]  ³⁰ tn Or “surety.”

[7:23]  ³¹ tn Grk “they on the one hand” in contrast with “he on the other hand” in v. 24.

[7:23]  ³² tn Grk “they were prevented by death.”

[7:23]  ³³ tn Grk “from continuing” (the words “in office” are supplied for clarity).

[9:15]  ³⁴ 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.

[9:15]  ³⁵ tn Grk “the promise of the eternal inheritance.”

[9:15]  ³⁶ tn Grk “a death having occurred.”

[9:16]  ³⁷ tn Grk “there is a necessity for the death of the one who made it to be proven.”

[9:18]  ³⁸ sn The Greek text reinforces this by negating the opposite (“not even the first covenant was inaugurated without blood”), but this double negation is not used in contemporary English.

[9:20]  ³⁹ tn Grk “which God commanded for you (or in your case).”

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

[9:23]  ⁴⁰ tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.

[9:23]  ⁴¹ tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.

[9:23]  ⁴² tn Grk “the heavenly things themselves with better sacrifices than these.”

[9:24]  ⁴³ tn Or “prefiguration.”

[9:24]  ⁴⁴ tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

[9:1]  ⁴⁵ 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.

[2:2]  ⁴⁶ sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.

[5:9]  ⁴⁷ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ⁴⁸ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ⁴⁹ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ⁵⁰ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ⁵¹ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ⁵² tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:10]  ⁵³ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ⁵⁴ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ⁵⁵ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ⁵⁶ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ⁵⁷ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.