Ibrani 2:4--7:28
Konteks2:4 while God confirmed their witness 1 with signs and wonders and various miracles and gifts of the Holy Spirit distributed 2 according to his will.
2:5 For he did not put the world to come, 3 about which we are speaking, 4 under the control of angels. 2:6 Instead someone testified somewhere:
“What is man that you think of him 5 or the son of man that you care for him?
2:7 You made him lower than the angels for a little while.
You crowned him with glory and honor. 6
2:8 You put all things under his control.” 7
For when he put all things under his control, he left nothing outside of his control. At present we do not yet see all things under his control, 8 2:9 but we see Jesus, who was made lower than the angels for a little while, 9 now crowned with glory and honor because he suffered death, 10 so that by God’s grace he would experience 11 death on behalf of everyone. 2:10 For it was fitting for him, for whom and through whom all things exist, 12 in bringing many sons to glory, to make the pioneer 13 of their salvation perfect through sufferings. 2:11 For indeed he who makes holy and those being made holy all have the same origin, 14 and so 15 he is not ashamed to call them brothers and sisters, 16 2:12 saying, “I will proclaim your name to my brothers; 17 in the midst of the assembly I will praise you.” 18 2:13 Again he says, 19 “I will be confident in him,” and again, “Here I am, 20 with 21 the children God has given me.” 22 2:14 Therefore, since the children share in flesh and blood, he likewise shared in 23 their humanity, 24 so that through death he could destroy 25 the one who holds the power of death (that is, the devil), 2:15 and set free those who were held in slavery all their lives by their fear of death. 2:16 For surely his concern is not for angels, but he is concerned for Abraham’s descendants. 2:17 Therefore he had 26 to be made like his brothers and sisters 27 in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement 28 for the sins of the people. 2:18 For since he himself suffered when he was tempted, he is able to help those who are tempted.
3:1 Therefore, holy brothers and sisters, 29 partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, 30 3:2 who is faithful to the one who appointed him, as Moses was also in God’s 31 house. 32 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! 3:4 For every house is built by someone, but the builder of all things is God. 3:5 Now Moses was faithful in all God’s 33 house 34 as a servant, to testify to the things that would be spoken. 3:6 But Christ 35 is faithful as a son over God’s 36 house. We are of his house, 37 if in fact we hold firmly 38 to our confidence and the hope we take pride in. 39
3:7 Therefore, as the Holy Spirit says, 40
“Oh, that today you would listen as he speaks! 41
3:8 “Do not harden your hearts as in the rebellion, in the day of testing in the wilderness.
3:9 “There your fathers tested me and tried me, 42 and they saw my works for forty years.
3:10 “Therefore, I became provoked at that generation and said, ‘Their hearts are always wandering 43 and they have not known my ways.’
3:11 “As I swore in my anger, ‘They will never enter my rest!’” 44
3:12 See to it, 45 brothers and sisters, 46 that none of you has 47 an evil, unbelieving heart that forsakes 48 the living God. 49 3:13 But exhort one another each day, as long as it is called “Today,” that none of you may become hardened by sin’s deception. 3:14 For we have become partners with Christ, if in fact we hold our initial confidence 50 firm until the end. 3:15 As it says, 51 “Oh, that today you would listen as he speaks! 52 Do not harden your hearts as in the rebellion.” 53 3:16 For which ones heard and rebelled? Was it not all who came out of Egypt under Moses’ leadership? 54 3:17 And against whom was God 55 provoked for forty years? Was it not those who sinned, whose dead bodies fell in the wilderness? 56 3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient? 3:19 So 57 we see that they could not enter because of unbelief.
4:1 Therefore we must be wary 58 that, while the promise of entering his rest remains open, none of you may seem to have come short of it. 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 59 with those who heard it in faith. 60 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!’” 61 And yet God’s works 62 were accomplished from the foundation of the world. 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,” 63 4:5 but to repeat the text cited earlier: 64 “They will never enter my rest!” 4:6 Therefore it remains for some to enter it, yet those to whom it was previously proclaimed did not enter because of disobedience. 4:7 So God 65 again ordains a certain day, “Today,” speaking through David 66 after so long a time, as in the words quoted before, 67 “O, that today you would listen as he speaks! 68 Do not harden your hearts.” 4:8 For if Joshua had given them rest, God 69 would not have spoken afterward about another day. 4:9 Consequently a Sabbath rest remains for the people of God. 4:10 For the one who enters God’s 70 rest has also rested from his works, just as God did from his own works. 4:11 Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience. 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. 4:13 And no creature is hidden from God, 71 but everything is naked and exposed to the eyes of him to whom we must render an account.
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. 72
5:1 For every high priest is taken from among the people 73 and appointed 74 to represent them before God, 75 to offer both gifts and sacrifices for sins. 5:2 He is able to deal compassionately with those who are ignorant and erring, since he also is subject to weakness, 5:3 and for this reason he is obligated to make sin offerings for himself as well as for the people. 5:4 And no one assumes this honor 76 on his own initiative, 77 but only when called to it by God, 78 as in fact Aaron was. 5:5 So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God, 79 who said to him, “You are my Son! Today I have fathered you,” 80 5:6 as also in another place God 81 says, “You are a priest forever in the order of Melchizedek.” 82 5:7 During his earthly life 83 Christ 84 offered 85 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. 5:8 Although he was a son, he learned obedience through the things he suffered. 86 5:9 And by being perfected in this way, he became the source of eternal salvation to all who obey him, 5:10 and he was designated 87 by God as high priest in the order of Melchizedek. 88
5:11 On this topic we have much to say 89 and it is difficult to explain, since you have become sluggish 90 in hearing. 5:12 For though you should in fact be teachers by this time, 91 you need someone to teach you the beginning elements of God’s utterances. 92 You have gone back to needing 93 milk, not 94 solid food. 5:13 For everyone who lives on milk is inexperienced in the message of righteousness, because he is an infant. 5:14 But solid food is for the mature, whose perceptions are trained by practice to discern both good and evil.
6:1 Therefore we must progress beyond 95 the elementary 96 instructions about Christ 97 and move on 98 to maturity, not laying this foundation again: repentance from dead works and faith in God, 6:2 teaching about baptisms, laying on of hands, resurrection of the dead, and eternal judgment. 6:3 And this is what we intend to do, 99 if God permits. 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, 6:5 tasted the good word of God and the miracles of the coming age, 6:6 and then have committed apostasy, 100 to renew them again to repentance, since 101 they are crucifying the Son of God for themselves all over again 102 and holding him up to contempt. 6:7 For the ground that has soaked up the rain that frequently falls on 103 it and yields useful vegetation for those who tend it receives a blessing from God. 6:8 But if it produces thorns and thistles, it is useless and about to be cursed; 104 its fate is to be burned. 6:9 But in your case, dear friends, even though we speak like this, we are convinced of better things relating to salvation. 6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints. 6:11 But we passionately want each of you to demonstrate the same eagerness for the fulfillment of your hope until the end, 6:12 so that you may not be sluggish, 105 but imitators of those who through faith and perseverance inherit the promises.
6:13 Now when God made his promise to Abraham, since he could swear by no one greater, he swore by himself, 6:14 saying, “Surely I will bless you greatly and multiply your descendants abundantly.” 106 6:15 And so by persevering, Abraham 107 inherited the promise. 6:16 For people 108 swear by something greater than themselves, 109 and the oath serves as a confirmation to end all dispute. 110 6:17 In the same way 111 God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, 112 and so he intervened with an oath, 6:18 so that we who have found refuge in him 113 may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie. 6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, 114 6:20 where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek. 115
7:1 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. 116 7:2 To him 117 also Abraham apportioned a tithe 118 of everything. 119 His name first means 120 king of righteousness, then king of Salem, that is, king of peace. 7:3 Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time. 7:4 But see how great he must be, if 121 Abraham the patriarch gave him a tithe 122 of his plunder. 7:5 And those of the sons of Levi who receive the priestly office 123 have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen, 124 although they too are descendants of Abraham. 125 7:6 But Melchizedek 126 who does not share their ancestry 127 collected a tithe 128 from Abraham and blessed 129 the one who possessed the promise. 7:7 Now without dispute the inferior is blessed by the superior, 7:8 and in one case tithes are received by mortal men, while in the other by him who is affirmed to be alive. 7:9 And it could be said that Levi himself, who receives tithes, paid a tithe through Abraham. 7:10 For he was still in his ancestor Abraham’s loins 130 when Melchizedek met him.
7:11 So if perfection had in fact been possible through the Levitical priesthood – for on that basis 131 the people received the law – what further need would there have been for another priest to arise, said to be in the order of Melchizedek and not in Aaron’s order? 7:12 For when the priesthood changes, a change in the law must come 132 as well. 7:13 Yet the one these things are spoken about belongs to 133 a different tribe, and no one from that tribe 134 has ever officiated at the altar. 7:14 For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe. 7:15 And this is even clearer if another priest arises in the likeness of Melchizedek, 7:16 who has become a priest not by a legal regulation about physical descent 135 but by the power of an indestructible life. 7:17 For here is the testimony about him: 136 “You are a priest forever in the order of Melchizedek.” 137 7:18 On the one hand a former command is set aside 138 because it is weak and useless, 139 7:19 for the law made nothing perfect. On the other hand a better hope is introduced, through which we draw near to God. 7:20 And since 140 this was not done without a sworn affirmation – for the others have become priests without a sworn affirmation, 7:21 but Jesus 141 did so 142 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’” 143 – 7:22 accordingly Jesus has become the guarantee 144 of a better covenant. 7:23 And the others 145 who became priests were numerous, because death prevented them 146 from continuing in office, 147 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. 7:27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all. 7:28 For the law appoints as high priests men subject to weakness, 148 but the word of solemn affirmation that came after the law appoints a son made perfect forever.
[2:4] 1 tn Grk “God bearing witness together” (the phrase “with them” is implied).
[2:4] 2 tn Grk “and distributions of the Holy Spirit.”
[2:5] 3 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] 4 sn See the previous reference to the world in Heb 1:6.
[2:6] 5 tn Grk “remember him.”
[2:7] 6 tc Several witnesses, many of them early and important (א A C D* P Ψ 0243 0278 33 1739 1881 al lat co), have at the end of v 7, “You have given him dominion over the works of your hands.” Other
[2:8] 7 tn Grk “you subjected all things under his feet.”
[2:8] sn A quotation from Ps 8:4-6.
[2:8] 8 sn The expression all things under his control occurs three times in 2:8. The latter two occurrences are not exactly identical to the Greek text of Ps 8:6 quoted at the beginning of the verse, but have been adapted by the writer of Hebrews to fit his argument.
[2:9] 9 tn Or “who was made a little lower than the angels.”
[2:9] 10 tn Grk “because of the suffering of death.”
[2:9] 11 tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
[2:10] 12 tn Grk “for whom are all things and through whom are all things.”
[2:10] 13 sn The Greek word translated pioneer is used of a “prince” or leader, the representative head of a family. It also carries nuances of “trailblazer,” one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ (Acts 3:15; 5:31; Heb 2:10; 12:2).
[2:11] 14 tn Grk “are all from one.”
[2:11] 15 tn Grk “for which reason.”
[2:11] 16 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.
[2:12] 17 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] 18 sn A quotation from Ps 22:22.
[2:13] 19 tn Grk “and again,” as a continuation of the preceding.
[2:13] 20 tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
[2:13] 22 sn A quotation from Isa 8:17-18.
[2:14] 23 tn Or “partook of” (this is a different word than the one in v. 14a).
[2:14] 25 tn Or “break the power of,” “reduce to nothing.”
[2:17] 26 tn Or “he was obligated.”
[2:17] 27 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
[2:17] 28 tn Or “propitiation.”
[3:1] 29 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
[3:1] 30 tn Grk “of our confession.”
[3:2] 31 tn Grk “his”; in the translation the referent (God) has been specified for clarity.
[3:2] 32 tc ‡ The reading adopted by the translation follows a few early
[3:5] 33 tn Grk “his”; in the translation the referent (God) has been specified for clarity.
[3:5] 34 sn A quotation from Num 12:7.
[3:6] 35 sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.
[3:6] 36 tn Grk “his”; in the translation the referent (God) has been specified for clarity.
[3:6] 37 tn Grk “whose house we are,” continuing the previous sentence.
[3:6] 38 tc The reading adopted by the translation is found in Ì13,46 B sa, while the vast majority of
[3:6] 39 tn Grk “the pride of our hope.”
[3:7] 40 sn The following quotation is from Ps 95:7b-11.
[3:7] 41 tn Grk “today if you hear his voice.”
[3:9] 42 tn Grk “tested me by trial.”
[3:10] 43 tn Grk “they are wandering in the heart.”
[3:11] 44 tn Grk “if they shall enter my rest,” a Hebrew idiom expressing an oath that something will certainly not happen.
[3:12] 46 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
[3:12] 47 tn Grk “that there not be in any of you.”
[3:12] 48 tn Or “deserts,” “rebels against.”
[3:12] 49 tn Grk “in forsaking the living God.”
[3:14] 50 tn Grk “the beginning of the confidence.”
[3:15] 51 tn Grk “while it is said.”
[3:15] 52 tn Grk “today if you hear his voice.”
[3:15] 53 sn A quotation from Ps 95:7b-8.
[3:16] 54 tn Grk “through Moses.”
[3:17] 55 tn Grk “he”; in the translation the referent (God) has been specified for clarity.
[3:17] 56 sn An allusion to God’s judgment pronounced in Num 14:29, 32.
[3:19] 57 tn Here καί (kai) has been translated as “So” to indicate a summary or conclusion to the argument of the preceding paragraph.
[4:1] 58 tn Grk “let us fear.”
[4:2] 59 tn Or “they were not united.”
[4:2] 60 tc A few
[4:3] 61 sn A quotation from Ps 95:11.
[4:3] 62 tn Grk “although the works,” continuing the previous reference to God. The referent (God) is specified in the translation for clarity.
[4:4] 63 sn A quotation from Gen 2:2.
[4:5] 64 tn Grk “and in this again.”
[4:7] 65 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[4:7] 66 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] 67 tn Grk “as it has been said before” (see Heb 3:7).
[4:7] 68 tn Grk “today if you hear his voice.”
[4:8] 69 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[4:10] 70 tn Grk “his”; the referent (God) has been specified in the translation for clarity.
[4:13] 71 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
[4:16] 72 tn Grk “for timely help.”
[5:1] 73 tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”
[5:1] 74 tn Grk “who is taken from among people is appointed.”
[5:1] 75 tn Grk “appointed on behalf of people in reference to things relating to God.”
[5:4] 76 sn Honor refers here to the honor of the high priesthood.
[5:4] 77 tn Grk “by himself, on his own.”
[5:4] 78 tn Grk “being called by God.”
[5:5] 79 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
[5:5] 80 tn Grk “I have begotten you”; see Heb 1:5.
[5:5] sn A quotation from Ps 2:7.
[5:6] 81 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[5:6] 82 sn A quotation from Ps 110:4.
[5:7] 83 tn Grk “in the days of his flesh.”
[5:7] 84 tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.
[5:7] 85 tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.
[5:8] 86 sn There is a wordplay in the Greek text between the verbs “learned” (ἔμαθεν, emaqen) and “suffered” (ἔπαθεν, epaqen).
[5:10] 87 tn Grk “having been designated,” continuing the thought of Heb 5:9.
[5:10] 88 sn The phrase in the order of Melchizedek picks up the quotation from Ps 110:4 in Heb 5:6.
[5:11] 89 tn Grk “concerning which the message for us is great.”
[5:12] 91 tn Grk “because of the time.”
[5:12] 92 tn Grk “the elements of the beginning of the oracles of God.”
[5:12] 93 tn Grk “you have come to have a need for.”
[5:12] 94 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.
[6:1] 95 tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.
[6:1] 97 tn Grk “the message of the beginning of Christ.”
[6:1] 98 tn Grk “leaving behind…let us move on.”
[6:3] 99 tn Grk “and we will do this.”
[6:6] 100 tn Or “have fallen away.”
[6:6] 101 tn Or “while”; Grk “crucifying…and holding.” The Greek participles here (“crucifying…and holding”) can be understood as either causal (“since”) or temporal (“while”).
[6:6] 102 tn Grk “recrucifying the son of God for themselves.”
[6:7] 103 tn Grk “comes upon.”
[6:8] 104 tn Grk “near to a curse.”
[6:14] 106 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.
[6:15] 107 tn Grk “he”; in the translation the referent (Abraham) has been specified for clarity.
[6:16] 108 tn The plural Greek term ἄνθρωποι (anqrwpoi) is used here in a generic sense, referring to both men and women, and is thus translated “people.”
[6:16] 109 tn Grk “by something greater”; the rest of the comparison (“than themselves”) is implied.
[6:16] 110 tn Grk “the oath for confirmation is an end of all dispute.”
[6:17] 112 tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”
[6:18] 113 tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.
[6:19] 114 sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.
[6:20] 115 sn A quotation from Ps 110:4, picked up again from Heb 5:6, 10.
[7:1] 116 sn A series of quotations from Gen 14:17-19.
[7:2] 117 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] 118 tn Or “a tenth part.”
[7:2] 119 sn A quotation from Gen 14:20.
[7:2] 120 tn Grk “first being interpreted,” describing Melchizedek.
[7:4] 122 tn Or “a tenth part.”
[7:5] 123 tn Or “the priesthood.”
[7:5] 124 tn Grk “from their brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.
[7:5] 125 tn Grk “have come from the loins of Abraham.”
[7:6] 126 tn Grk “the one”; in the translation the referent (Melchizedek) has been specified for clarity.
[7:6] 127 tn Grk “is not descended from them.”
[7:6] 128 tn Or “a tenth part.”
[7:6] 129 sn The verbs “collected…and blessed” emphasize the continuing effect of the past actions, i.e., Melchizedek’s importance.
[7:10] 130 tn Grk “in the loins of his father” (a reference to Abraham). The name “Abraham” has been repeated in the translation at this point (cf. v. 9) in order to clarify the referent (i.e., what ancestor was in view).
[7:10] sn The point of the phrase still in his ancestor’s loins is that Levi was as yet unborn, still in his ancestor Abraham’s body. Thus Levi participated in Abraham’s action when Abraham paid tithes to Melchizedek.
[7:11] 131 tn Grk “based on it.”
[7:12] 132 tn Grk “of necessity a change in the law comes to pass.”
[7:13] 133 tn Grk “shares in.”
[7:13] 134 tn Grk “from which no one.”
[7:16] 135 tn Grk “a law of a fleshly command.”
[7:17] 136 tn Grk “for he/it is witnessed that.”
[7:17] 137 sn A quotation from Ps 110:4 (see Heb 5:6 and 6:20).
[7:18] 138 tn Grk “the setting aside of a former command comes to pass.”
[7:18] 139 tn Grk “because of its weakness and uselessness.”
[7:20] 140 sn The Greek text contains an elaborate comparison between v. 20a and v. 22, with a parenthesis (vv. 20b-21) in between; the comparison is literally, “by as much as…by so much” or “to the degree that…to that same degree.”
[7:21] 141 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:21] 142 tn The words “did so” are not in the Greek text, but are implied.
[7:21] 143 sn A quotation from Ps 110:4 (see Heb 5:6, 6:20, and 7:17).
[7:23] 145 tn Grk “they on the one hand” in contrast with “he on the other hand” in v. 24.
[7:23] 146 tn Grk “they were prevented by death.”
[7:23] 147 tn Grk “from continuing” (the words “in office” are supplied for clarity).
[7:28] 148 sn See Heb 5:2 where this concept was introduced.
