Yeremia 1:1-19
Konteks1:1 The following is a record of what Jeremiah son of Hilkiah prophesied. 1 He was one of the priests who lived at Anathoth in the territory of the tribe of Benjamin. 1:2 The Lord 2 began to speak to him 3 in the thirteenth year that Josiah son of Amon ruled over Judah. 1:3 The Lord also spoke to him when Jehoiakim son of Josiah ruled over Judah, and he continued to speak to him until the fifth month of the eleventh year 4 that Zedekiah son of Josiah ruled over Judah. That was when the people of Jerusalem 5 were taken into exile. 6
1:4 The Lord said to me,
1:5 “Before I formed you in your mother’s womb 7 I chose you. 8
Before you were born I set you apart.
I appointed you to be a prophet to the nations.”
1:6 I answered, “Oh, Lord God, 9 I really 10 do not know how to speak well enough for that, 11 for I am too young.” 12 1:7 The Lord said to me, “Do not say, ‘I am too young.’ But go 13 to whomever I send you and say whatever I tell you. 1:8 Do not be afraid of those to whom I send you, 14 for I will be with you to protect 15 you,” says the Lord. 1:9 Then the Lord reached out his hand and touched my mouth and said to me, “I will most assuredly give you the words you are to speak for me. 16 1:10 Know for certain that 17 I hereby give you the authority to announce to nations and kingdoms that they will be 18 uprooted and torn down, destroyed and demolished, rebuilt and firmly planted.” 19
1:11 Later the Lord asked me, “What do you see, Jeremiah?” I answered, “I see a branch of an almond tree.” 1:12 Then the Lord said, “You have observed correctly. This means 20 I am watching to make sure my threats are carried out.” 21
1:13 The Lord again asked me, “What do you see?” I answered, “I see a pot of boiling water; it is tipped toward us from the north.” 22 1:14 Then the Lord said, “This means 23 destruction will break out from the north on all who live in the land. 1:15 For I will soon summon all the peoples of the kingdoms of the north,” says the Lord. “They will come and their kings will set up their thrones 24 near the entrances of the gates of Jerusalem. 25 They will attack all the walls surrounding it, and all the towns in Judah. 26 1:16 In this way 27 I will pass sentence 28 on the people of Jerusalem and Judah 29 because of all their wickedness. For they rejected me and offered sacrifices to other gods, worshiping what they made with their own hands.” 30
1:17 “But you, Jeremiah, 31 get yourself ready! 32 Go and tell these people everything I instruct you to say. Do not be terrified of them, or I will give you good reason to be terrified of them. 33 1:18 I, the Lord, 34 hereby promise to make you 35 as strong as a fortified city, an iron pillar, and a bronze wall. You will be able to stand up against all who live in 36 the land, including the kings of Judah, its officials, its priests and all the people of the land. 1:19 They will attack you but they will not be able to overcome you, for I will be with you to rescue you,” says the Lord.
Yakobus 1:1-27
Konteks1:1 From James, 37 a slave 38 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 39 Greetings!
1:2 My brothers and sisters, 40 consider it nothing but joy 41 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 42 unstable in all his ways.
1:9 Now the believer 43 of humble means 44 should take pride 45 in his high position. 46 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 47 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 48 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 49 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 50 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 51 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 52 1:17 All generous giving and every perfect gift 53 is from above, coming down 54 from the Father of lights, with whom there is no variation or the slightest hint of change. 55 1:18 By his sovereign plan he gave us birth 56 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 57 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 58 anger does not accomplish God’s righteousness. 59 1:21 So put away all filth and evil excess and humbly 60 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 61 who gazes at his own face 62 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 63 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 64 and does not become a forgetful listener but one who lives it out – he 65 will be blessed in what he does. 66 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 67 God the Father 68 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Ibrani 9:1-28
Konteks9:1 Now the first covenant, 69 in fact, had regulations for worship and its earthly sanctuary. 9:2 For a tent was prepared, the outer one, 70 which contained 71 the lampstand, the table, and the presentation of the loaves; this 72 is called the holy place. 9:3 And after the second curtain there was a tent called the holy of holies. 9:4 It contained the golden altar of incense and the ark of the covenant covered entirely with gold. In this ark 73 were the golden urn containing the manna, Aaron’s rod that budded, and the stone tablets of the covenant. 9:5 And above the ark 74 were the cherubim 75 of glory overshadowing the mercy seat. Now is not the time to speak of these things in detail. 9:6 So with these things prepared like this, the priests enter continually into the outer tent 76 as they perform their duties. 9:7 But only the high priest enters once a year into the inner tent, 77 and not without blood that he offers for himself and for the sins of the people committed in ignorance. 78 9:8 The Holy Spirit is making clear that the way into the holy place had not yet appeared as long as the old tabernacle 79 was standing. 9:9 This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper. 9:10 They served only for matters of food and drink 80 and various washings; they are external regulations 81 imposed until the new order came. 82
9:11 But now Christ has come 83 as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation, 9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured 84 eternal redemption. 9:13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, 85 9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our 86 consciences from dead works to worship the living God.
9:15 And so he is the mediator 87 of a new covenant, so that those who are called may receive the eternal inheritance he has promised, 88 since he died 89 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. 90 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. 91 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.” 92 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 93 of the things in heaven to be purified with these sacrifices, 94 but the heavenly things themselves required 95 better sacrifices than these. 9:24 For Christ did not enter a sanctuary made with hands – the representation 96 of the true sanctuary 97 – but into heaven itself, and he appears now in God’s presence for us. 9:25 And he did not enter to offer 98 himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own, 9:26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice. 9:27 And just as people 99 are appointed to die once, and then to face judgment, 100 9:28 so also, after Christ was offered once to bear the sins of many, 101 to those who eagerly await him he will appear a second time, not to bear sin 102 but to bring salvation. 103
[1:1] 1 tn Or “This is a record of what Jeremiah prophesied and did”; Heb “The words [or affairs] of Jeremiah.” The phrase could refer to either the messages of Jeremiah recorded in the book or to both his messages and the biographical (and autobiographical) narratives recorded about him in the book. Since the phrase is intended to serve as the title or superscription for the whole book and recurs again in 51:64 at the end of the book before the final appendix, it might refer to the latter. The expression “The words of [someone]” is a standard introductory formula (Deut 29:1[28:69]; 2 Sam 23:1; Amos 1:1; Eccl 1:1; Neh 1:1).
[1:2] 2 sn The translation reflects the ancient Jewish tradition of substituting the word for “Lord” for the proper name for Israel’s God which is now generally agreed to have been Yahweh. Jewish scribes wrote the consonants
[1:2] 3 tn Heb “to whom the word of the
[1:3] 4 sn This would have been August, 586
[1:3] 5 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:3] 6 tn Heb “and it [the word of the
[1:5] 7 tn Heb “the womb.” The words “your mother’s” are implicit and are supplied in the translation for clarity.
[1:5] 8 tn Heb “I knew you.” The parallelism here with “set you apart” and “appointed you” make clear that Jeremiah is speaking of his foreordination to be a prophet. For this same nuance of the Hebrew verb see Gen 18:19; Amos 3:2.
[1:6] sn The translation follows the ancient Jewish tradition of substituting the Hebrew word for “God” for the proper name Yahweh in this compound name. See the study note on v. 2 for the substitution of “Lord” in a similar kind of situation.
[1:6] 10 tn Heb “Behold, I do not know how to speak.” The particle הִנֵּה (hinneh, commonly rendered “behold”) often introduces a speech and calls special attention to a specific word or the statement as a whole (see IBHS 675-78 §40.2.1).
[1:6] 11 tn The words “well enough for that” are implicit and are supplied in the translation for clarity. Jeremiah is not claiming an absolute inability to speak.
[1:6] 12 tn Heb “I am a boy/youth.” The Hebrew word can refer to an infant (Exod 2:6), a young boy (1 Sam 2:11), a teenager (Gen 21:12), or a young man (2 Sam 18:5). The translation is deliberately ambiguous since it is unclear how old Jeremiah was when he was called to begin prophesying.
[1:7] 13 tn Or “For you must go and say.” The Hebrew particle כִּי (ki) is likely adversative here after a negative statement (cf. BDB 474 s.v. כִּי 3.e). The
[1:8] 14 tn Heb “be afraid of them.” The antecedent is the “whomever” in v. 7.
[1:9] 16 tn Heb “Behold, I have put my words in your mouth.” This is an example of the Hebrew “scheduling” perfect or the “prophetic” perfect where a future event is viewed as so certain it is spoken of as past. The Hebrew particle rendered here “assuredly” (Heb הִנֵּה, hinneh) underlines the certitude of the promise for the future. See the translator’s note on v. 6.
[1:9] sn The passage is reminiscent of Deut 18:18 which refers to the
[1:10] 17 tn Heb “See!” The Hebrew imperative of the verb used here (רָאָה, ra’ah) functions the same as the particle in v. 9. See the translator’s note there.
[1:10] 18 tn Heb “I appoint you today over nations and kingdoms to uproot….” The phrase refers to the
[1:10] 19 sn These three pairs represent the twofold nature of Jeremiah’s prophecies, prophecies of judgment and restoration. For the further programmatic use of these pairs for Jeremiah’s ministry see 18:7-10 and 31:27-28.
[1:12] 20 tn This represents the Hebrew particle (כִּי, ki) that is normally rendered “for” or “because.” The particle here is meant to give the significance of the vision, not the rationale for the statement “you have observed correctly.”
[1:12] 21 tn Heb “watching over my word to do it.”
[1:12] sn There is a play on the Hebrew word for “almond tree” (שָׁקֵד, shaqed), which blossoms in January/February and is the harbinger of spring, and the Hebrew word for “watching” (שֹׁקֵד, shoqed), which refers to someone watching over someone or something in preparation for action. The play on words announces the certainty and imminence of the
[1:13] 22 tn Heb “a blown upon [= heated; boiling] pot and its face from the face of the north [= it is facing away from the north].”
[1:14] 23 tn There is nothing in the Hebrew text for these words but it is implicit in the connection. Once again the significance of the vision is spelled out. Compare the translator’s note on v. 12.
[1:15] 24 tn Heb “they will each set up.” The pronoun “they” refers back to the “kingdoms” in the preceding sentence. However, kingdoms do not sit on thrones; their kings do. This is an example of a figure of speech called metonymy where the kingdom is put for its king. For a similar use see 2 Chr 12:8.
[1:15] 25 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:15] 26 tn Or “They will come and set up their thrones in the entrances of the gates of Jerusalem. They will destroy all the walls surrounding it and also destroy all the towns in Judah.” The text of v. 15b reads in Hebrew, “they will each set up his throne [near? in?] the entrance of the gates of Jerusalem and against all its walls…and against all the towns….” Commentators are divided over whether the passage refers to the kings setting up their thrones after victory in preparation for passing judgment on their defeated enemies in the city or whether it refers to setting up siege against it. There is no Hebrew preposition before the word for “the entrance” so that it could be “in” (which would imply victory) or “at/near” (which would imply siege), and the same verb + object (i.e., “they will set up their thrones”) governs all the locative statements. It is most often taken to refer to the aftermath of victory because of the supposed parallel in Jer 43:8-13 and the supposed fulfillment in Jer 39:3. Though this may fit well with the first part of the compound expression, it does not fit well with the latter part which is most naturally taken to refer to hostile attacks against Jerusalem and the other cities of Judah. The translation given in the text is intended to reflect the idea of an army setting up for siege. The alternate translation is intended to reflect the other view.
[1:16] 27 tn The Hebrew particle (the vav [ו] consecutive), which is often rendered in some English versions as “and” and in others is simply left untranslated, is rendered here epexegetically, reflecting a summary statement.
[1:16] 28 sn The Hebrew idiom (literally “I will speak my judgments against”) is found three other times in Jeremiah (4:12; 39:5; 52:9), where it is followed by the carrying out of the sentence. Here the carrying out of the sentence precedes in v. 15.
[1:16] 29 tn Heb “on them.” The antecedent goes back to Jerusalem and the cities of Judah (i.e., the people in them) in v. 15.
[1:17] 31 tn The name “Jeremiah” is not in the text. The use of the personal pronoun followed by the proper name is an attempt to reflect the correlative emphasis between Jeremiah’s responsibility noted here and the
[1:17] 32 tn Heb “gird up your loins.” For the literal use of this idiom to refer to preparation for action see 2 Kgs 4:29; 9:1. For the idiomatic use to refer to spiritual and emotional preparation as here, see Job 38:3, 40:7, and 1 Pet 1:13 in the NT.
[1:17] 33 tn Heb “I will make you terrified in front of them.” There is a play on words here involving two different forms of the same Hebrew verb and two different but related prepositional phrases, “from before/of,” a preposition introducing the object of a verb of fearing, and “before, in front of,” a preposition introducing a spatial location.
[1:18] 34 tn See the note on “Jeremiah” at the beginning of v. 17.
[1:18] 35 tn Heb “today I have made you.” The Hebrew verb form here emphasizes the certainty of a yet future act; the
[1:18] 36 tn Heb “I make you a fortified city…against all the land….” The words “as strong as” and “so you will be able to stand against all the people of…” are given to clarify the meaning of the metaphor.
[1:1] 37 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 38 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 39 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 40 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 41 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 42 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:8] sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
[1:9] 43 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 44 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 45 tn Grk “let him boast.”
[1:9] 46 tn Grk “his height,” “his exaltation.”
[1:10] 47 tn Grk “a flower of grass.”
[1:11] 48 tn Or “perishes,” “is destroyed.”
[1:12] 49 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 50 tc Most
[1:13] 51 tn Or “God must not be tested by evil people.”
[1:16] 52 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 53 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 54 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 55 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 56 tn Grk “Having willed, he gave us birth.”
[1:19] 57 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 58 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 59 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 60 tn Or “with meekness.”
[1:23] 61 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 62 tn Grk “the face of his beginning [or origin].”
[1:24] 63 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 66 tn Grk “in his doing.”
[1:27] 67 tn Or “in the sight of”; Grk “with.”
[1:27] 68 tn Grk “the God and Father.”
[9:1] 69 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.
[9:2] 70 tn Grk “the first,” in order of approach in the ritual.
[9:2] 71 tn Grk “in which [were].”
[9:2] 72 tn Grk “which,” describing the outer tent.
[9:4] 73 tn Grk “in which”; in the translation the referent (the ark) has been specified for clarity.
[9:5] 74 tn Grk “above it”; in the translation the referent (the ark) has been specified for clarity.
[9:5] 75 sn The cherubim (pl.) were an order of angels mentioned repeatedly in the OT but only here in the NT. They were associated with God’s presence, glory, and holiness. Their images that sat on top of the ark of the covenant are described in Exod 25:18-20.
[9:6] 76 tn Grk “the first tent.”
[9:7] 77 tn Grk “the second tent.”
[9:7] 78 tn Or perhaps “the unintentional sins of the people”; Grk “the ignorances of the people.” Cf. BDAG 13 s.v. ἀγνόημα, “sin committed in ignorance/unintentionally.” This term seems to be simply a synonym for “sins” (cf. Heb 5:2) and does not pick up the distinction made in Num 15:22-31 between unwitting sin and “high-handed” sin. The Day of Atonement ritual in Lev 16 covered all the sins of the people, not just the unwitting ones.
[9:8] 79 tn Grk “the first tent.” The literal phrase “the first tent” refers to either (1) the outer chamber of the tabernacle in the wilderness (as in vv. 2, 6) or (2) the entire tabernacle as a symbol of the OT system of approaching God. The second is more likely given the contrast that follows in vv. 11-12.
[9:10] 80 tn Grk “only for foods and drinks.”
[9:10] 81 tc Most witnesses (D1 Ï) have “various washings, and external regulations” (βαπτισμοῖς καὶ δικαιώμασιν, baptismoi" kai dikaiwmasin), with both nouns in the dative. The translation “washings; they are… regulations” renders βαπτισμοῖς, δικαιώματα (baptismoi", dikaiwmata; found in such important
[9:10] 82 tn Grk “until the time of setting things right.”
[9:11] 83 tn Grk “But Christ, when he came,” introducing a sentence that includes all of Heb 9:11-12. The main construction is “Christ, having come…, entered…, having secured…,” and everything else describes his entrance.
[9:12] 84 tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”
[9:13] 85 tn Grk “for the purifying of the flesh.” The “flesh” here is symbolic of outward or ritual purity in contrast to inner purity, that of the conscience (cf. Heb 9:9).
[9:14] 86 tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D2 0278 33 1739c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.
[9:15] 87 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] 88 tn Grk “the promise of the eternal inheritance.”
[9:15] 89 tn Grk “a death having occurred.”
[9:16] 90 tn Grk “there is a necessity for the death of the one who made it to be proven.”
[9:18] 91 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] 92 tn Grk “which God commanded for you (or in your case).”
[9:20] sn A quotation from Exod 24:8.
[9:23] 93 tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.
[9:23] 94 tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.
[9:23] 95 tn Grk “the heavenly things themselves with better sacrifices than these.”
[9:24] 96 tn Or “prefiguration.”
[9:24] 97 tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.
[9:25] 98 tn Grk “and not that he might offer,” continuing the previous construction.
[9:27] 99 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[9:27] 100 tn Grk “and after this – judgment.”
[9:28] 101 sn An allusion to Isa 53:12.
[9:28] 102 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] 103 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.
