Ibrani 1:7

1:7 And he says ¹  of the angels, “He makes ²  his angels spirits and his ministers a flame of fire,” ³ 

Ibrani 2:11

2:11 For indeed he who makes holy and those being made holy all have the same origin, ⁴  and so ⁵  he is not ashamed to call them brothers and sisters, ⁶ 

Ibrani 2:13

2:13 Again he says, ⁷  “I will be confident in him,” and again, “Here I am, ⁸  with ⁹  the children God has given me.” ¹⁰ 

Ibrani 6:16

6:16 For people ¹¹  swear by something greater than themselves, ¹²  and the oath serves as a confirmation to end all dispute. ¹³ 

Ibrani 8:5-6

8:5 The place where they serve is ¹⁴  a sketch ¹⁵  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 ¹⁶  shown to you on the mountain.” ¹⁷  8:6 But ¹⁸  now Jesus ¹⁹  has obtained a superior ministry, since ²⁰  the covenant that he mediates is also better and is enacted ²¹  on better promises. ²² 

Ibrani 12:7

12:7 Endure your suffering ²³  as discipline; ²⁴  God is treating you as sons. For what son is there that a father does not discipline?

Ibrani 13:6

13:6 So we can say with confidence, “The Lord is my helper, and ²⁵  I will not be afraid. What can man do to me?” ²⁶ 

Ibrani 13:15

13:15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name.

[1:7]  ¹ 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]  ² tn Grk “He who makes.”

[1:7]  ³ sn A quotation from Ps 104:4.

[2:11]  ⁴ tn Grk “are all from one.”

[2:11]  ⁵ tn Grk “for which reason.”

[2:11]  ⁶ 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]  ⁷ tn Grk “and again,” as a continuation of the preceding.

[2:13]  ⁸ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[2:13]  ⁹ tn Grk “and.”

[2:13]  ¹⁰ sn A quotation from Isa 8:17-18.

[6:16]  ¹¹ 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]  ¹² tn Grk “by something greater”; the rest of the comparison (“than themselves”) is implied.

[6:16]  ¹³ tn Grk “the oath for confirmation is an end of all dispute.”

[8:5]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ sn A quotation from Exod 25:40.

[8:6]  ¹⁸ sn The Greek text indicates a contrast between vv. 4-5 and v. 6 that is difficult to render in English: Jesus’ status in the old order of priests (vv. 4-5) versus his superior ministry (v. 6).

[8:6]  ¹⁹ tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.

[8:6]  ²⁰ tn Grk “to the degree that.”

[8:6]  ²¹ tn Grk “which is enacted.”

[8:6]  ²² sn This linkage of the change in priesthood with a change in the law or the covenant goes back to Heb 7:12, 22 and is picked up again in Heb 9:6-15 and 10:1-18.

[12:7]  ²³ tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ²⁴ tn Or “in order to become disciplined.”

[13:6]  ²⁵ tc Some important mss (א* C* P 0285^vid 33 1175 1739 pc lat) lack καί (kai), but because the omission conforms to the wording of Ps 118:6 (117:6 LXX), it is suspect.

[13:6]  ²⁶ sn A quotation from Ps 118:6.