Ibrani 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ¹  in various portions ²  and in various ways ³  to our ancestors ⁴  through the prophets,

Ibrani 1:7

1:7 And he says ⁵  of the angels, “He makes ⁶  his angels spirits and his ministers a flame of fire,” ⁷ 

Ibrani 1:12

1:12 and like a robe you will fold them up

and like a garment ⁸  they will be changed,

but you are the same and your years will never run out.” ⁹ 

Ibrani 2:11

2:11 For indeed he who makes holy and those being made holy all have the same origin, ¹⁰  and so ¹¹  he is not ashamed to call them brothers and sisters, ¹² 

Ibrani 2:13

2:13 Again he says, ¹³  “I will be confident in him,” and again, “Here I am, ¹⁴  with ¹⁵  the children God has given me.” ¹⁶ 

Ibrani 3:3

3:3 For he has come to deserve greater glory than Moses, just as the builder of a house deserves greater honor than the house itself!

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 ¹⁷  with those who heard it in faith. ¹⁸ 

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,” ¹⁹ 

Ibrani 4:13

4:13 And no creature is hidden from God, ²⁰  but everything is naked and exposed to the eyes of him to whom we must render an account.

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 7:2

7:2 To him ²³  also Abraham apportioned a tithe ²⁴  of everything. ²⁵  His name first means ²⁶  king of righteousness, then king of Salem, that is, king of peace.

Ibrani 7:21

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  –

Ibrani 8:3

8:3 For every high priest is appointed to offer both gifts and sacrifices. So this one too had to have something to offer.

Ibrani 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ³⁰  to those who eagerly await him he will appear a second time, not to bear sin ³¹  but to bring salvation. ³² 

Ibrani 10:7

10:7 “Then I said, ‘Here I am: ³³  I have come – it is written of me in the scroll of the book – to do your will, O God.’” ³⁴ 

Ibrani 10:38

10:38 But my righteous one will live by faith, and if he shrinks back, I ³⁵  take no pleasure in him. ³⁶ 

Ibrani 11:16

11:16 But as it is, ³⁷  they aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them.

Ibrani 11:28

11:28 By faith he kept the Passover and the sprinkling of the blood, ³⁸  so that the one who destroyed the firstborn would not touch them.

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 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 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 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.” ³⁹ 

[1:1]  ¹ tn Or “spoke formerly.”

[1:1]  ² 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]  ³ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁴ tn Grk “to the fathers.”

[1:7]  ⁵ sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).

[1:7]  ⁶ tn Grk “He who makes.”

[1:7]  ⁷ sn A quotation from Ps 104:4.

[1:12]  ⁸ tc The words “like a garment” (ὡς ἱμάτιον, Jw" Jimation) are found in excellent and early mss (Ì⁴⁶ א A B D* 1739) though absent in a majority of witnesses (D¹ Ψ 0243 0278 33 1881 Ï lat sy bo). Although it is possible that longer reading was produced by overzealous scribes who wanted to underscore the frailty of creation, it is much more likely that the shorter reading was produced by scribes who wanted to conform the wording to that of Ps 102:26 (101:27 LXX), which here lacks the second “like a garment.” Both external and internal considerations decidedly favor the longer reading, and point to the author of Hebrews as the one underscoring the difference between the Son and creation.

[1:12]  sn The phrase like a garment here is not part of the original OT text (see tc note above); for this reason it has been printed in normal type.

[1:12]  ⁹ sn A quotation from Ps 102:25-27.

[2:11]  ¹⁰ tn Grk “are all from one.”

[2:11]  ¹¹ tn Grk “for which reason.”

[2:11]  ¹² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The context here also indicates both men and women are in view; note especially the collective τὰ παιδία (ta paidia) in v. 14.

[2:13]  ¹³ tn Grk “and again,” as a continuation of the preceding.

[2:13]  ¹⁴ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[2:13]  ¹⁵ tn Grk “and.”

[2:13]  ¹⁶ sn A quotation from Isa 8:17-18.

[4:2]  ¹⁷ tn Or “they were not united.”

[4:2]  ¹⁸ 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.

[4:4]  ¹⁹ sn A quotation from Gen 2:2.

[4:13]  ²⁰ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[6:17]  ²¹ tn Grk “in which.”

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

[7:2]  ²³ tn Grk “to whom,” continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:2]  ²⁴ tn Or “a tenth part.”

[7:2]  ²⁵ sn A quotation from Gen 14:20.

[7:2]  ²⁶ tn Grk “first being interpreted,” describing Melchizedek.

[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).

[9:28]  ³⁰ sn An allusion to Isa 53:12.

[9:28]  ³¹ tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

[9:28]  ³² tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.

[10:7]  ³³ tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[10:7]  ³⁴ sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”

[10:38]  ³⁵ tn Grk “my soul.”

[10:38]  ³⁶ sn A quotation from Hab 2:4.

[11:16]  ³⁷ tn Grk “now.”

[11:28]  ³⁸ tn Grk “the pouring out of the blood.”

[11:28]  sn The sprinkling of the blood refers here to the application of the blood to the doorways of the Israelite houses (cf. Exod 12:7, 13).

[13:5]  ³⁹ sn A quotation from Deut 31:6, 8.