Ibrani 2:1
Konteks2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.
Ibrani 4:1--5:14
Konteks4:1 Therefore we must be wary 1 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 2 with those who heard it in faith. 3 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!’” 4 And yet God’s works 5 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,” 6 4:5 but to repeat the text cited earlier: 7 “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 8 again ordains a certain day, “Today,” speaking through David 9 after so long a time, as in the words quoted before, 10 “O, that today you would listen as he speaks! 11 Do not harden your hearts.” 4:8 For if Joshua had given them rest, God 12 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 13 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, 14 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. 15
5:1 For every high priest is taken from among the people 16 and appointed 17 to represent them before God, 18 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 19 on his own initiative, 20 but only when called to it by God, 21 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, 22 who said to him, “You are my Son! Today I have fathered you,” 23 5:6 as also in another place God 24 says, “You are a priest forever in the order of Melchizedek.” 25 5:7 During his earthly life 26 Christ 27 offered 28 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. 29 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 30 by God as high priest in the order of Melchizedek. 31
5:11 On this topic we have much to say 32 and it is difficult to explain, since you have become sluggish 33 in hearing. 5:12 For though you should in fact be teachers by this time, 34 you need someone to teach you the beginning elements of God’s utterances. 35 You have gone back to needing 36 milk, not 37 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.
[4:2] 2 tn Or “they were not united.”
[4:2] 3 tc A few
[4:3] 4 sn A quotation from Ps 95:11.
[4:3] 5 tn Grk “although the works,” continuing the previous reference to God. The referent (God) is specified in the translation for clarity.
[4:4] 6 sn A quotation from Gen 2:2.
[4:5] 7 tn Grk “and in this again.”
[4:7] 8 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[4:7] 9 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] 10 tn Grk “as it has been said before” (see Heb 3:7).
[4:7] 11 tn Grk “today if you hear his voice.”
[4:8] 12 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[4:10] 13 tn Grk “his”; the referent (God) has been specified in the translation for clarity.
[4:13] 14 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
[4:16] 15 tn Grk “for timely help.”
[5:1] 16 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] 17 tn Grk “who is taken from among people is appointed.”
[5:1] 18 tn Grk “appointed on behalf of people in reference to things relating to God.”
[5:4] 19 sn Honor refers here to the honor of the high priesthood.
[5:4] 20 tn Grk “by himself, on his own.”
[5:4] 21 tn Grk “being called by God.”
[5:5] 22 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
[5:5] 23 tn Grk “I have begotten you”; see Heb 1:5.
[5:5] sn A quotation from Ps 2:7.
[5:6] 24 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[5:6] 25 sn A quotation from Ps 110:4.
[5:7] 26 tn Grk “in the days of his flesh.”
[5:7] 27 tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.
[5:7] 28 tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.
[5:8] 29 sn There is a wordplay in the Greek text between the verbs “learned” (ἔμαθεν, emaqen) and “suffered” (ἔπαθεν, epaqen).
[5:10] 30 tn Grk “having been designated,” continuing the thought of Heb 5:9.
[5:10] 31 sn The phrase in the order of Melchizedek picks up the quotation from Ps 110:4 in Heb 5:6.
[5:11] 32 tn Grk “concerning which the message for us is great.”
[5:12] 34 tn Grk “because of the time.”
[5:12] 35 tn Grk “the elements of the beginning of the oracles of God.”
[5:12] 36 tn Grk “you have come to have a need for.”
[5:12] 37 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.
