Ibrani 1:3

1:3 The Son is ¹  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ²  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ³ 

Ibrani 2:9

2:9 but we see Jesus, who was made lower than the angels for a little while, ⁴  now crowned with glory and honor because he suffered death, ⁵  so that by God’s grace he would experience ⁶  death on behalf of everyone.

Ibrani 2:17

2:17 Therefore he had ⁷  to be made like his brothers and sisters ⁸  in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement ⁹  for the sins of the people.

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 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 8:11

8:11 “And there will be no need at all ¹⁴  for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. ¹⁵ 

Ibrani 11:13

11:13 These all died in faith without receiving the things promised, ¹⁶  but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners ¹⁷  on the earth.

Ibrani 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ¹⁸  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

Ibrani 13:21

13:21 equip you with every good thing to do his will, working in us ¹⁹  what is pleasing before him through Jesus Christ, to whom be glory forever. ²⁰  Amen.

[1:3]  ¹ 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]  ² tn Grk “by the word of his power.”

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

[2:9]  ⁴ tn Or “who was made a little lower than the angels.”

[2:9]  ⁵ tn Grk “because of the suffering of death.”

[2:9]  ⁶ 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).

[2:17]  ⁷ tn Or “he was obligated.”

[2:17]  ⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[2:17]  ⁹ tn Or “propitiation.”

[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.

[8:11]  ¹⁴ tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

[8:11]  ¹⁵ tn Grk “from the small to the great.”

[11:13]  ¹⁶ tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

[11:13]  ¹⁷ tn Or “sojourners.”

[12:1]  ¹⁸ tn Grk “having such a great cloud of witnesses surrounding us.”

[13:21]  ¹⁹ tc Some mss (C P Ψ 6 629* 630 1505 pm latt sy^h) read ὑμῖν (Jumin, “in you”) here, but ἡμῖν (Jhmin) has stronger external support (Ì⁴⁶ א A D^vid K 0243 0285 33 81 104 326 365 629^c 1175 1739 1881 pm sy^p co). It is also more likely that ἡμῖν would have been changed to ὑμῖν in light of the “you” which occurs at the beginning of the verse than vice versa.

[13:21]  ²⁰ tc ‡ Most mss (א A [C*] 0243 0285 33 1739 1881 Ï latt) include the words “and ever” here, but the shorter reading (supported by Ì⁴⁶ C³ D Ψ 6 104 365 1505 al) is preferred on internal grounds. It seemed more likely that scribes would assimilate the wording to the common NT doxological expression “for ever and ever,” found especially in the Apocalypse (cf., e.g., 1 Tim 1:17; 2 Tim 4:18; Rev 4:9; 22:5) than to the “forever” of Heb 13:8. Nevertheless, a decision is difficult here. NA²⁷ places the phrase in brackets, indicating doubts as to its authenticity.