Ibrani 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ¹  in various portions ²  and in various ways ³  to our ancestors ⁴  through the prophets,

Ibrani 1:4

1:4 Thus he became ⁵  so far better than the angels as ⁶  he has inherited a name superior to theirs.

Ibrani 1:12

1:12 and like a robe you will fold them up

and like a garment ⁷  they will be changed,

but you are the same and your years will never run out.” ⁸ 

Ibrani 2:7

2:7 You made him lower than the angels for a little while.

You crowned him with glory and honor. ⁹ 

Ibrani 3:13-15

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 ¹⁰  firm until the end. 3:15 As it says, ¹¹  “Oh, that today you would listen as he speaks! ¹²  Do not harden your hearts as in the rebellion.” ¹³ 

Ibrani 3:17-18

3:17 And against whom was God ¹⁴  provoked for forty years? Was it not those who sinned, whose dead bodies fell in the wilderness? ¹⁵  3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient?

Ibrani 4:14

Jesus Our Compassionate High Priest

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.

Ibrani 5:4

5:4 And no one assumes this honor ¹⁶  on his own initiative, ¹⁷  but only when called to it by God, ¹⁸  as in fact Aaron was.

Ibrani 6:19

6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, ¹⁹ 

Ibrani 7:4

7:4 But see how great he must be, if ²⁰  Abraham the patriarch gave him a tithe ²¹  of his plunder.

Ibrani 7:26

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.

Ibrani 8:1

The High Priest of a Better Covenant

8:1 Now the main point of what we are saying is this: ²²  We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven, ²³ 

Ibrani 9:2

9:2 For a tent was prepared, the outer one, ²⁴  which contained ²⁵  the lampstand, the table, and the presentation of the loaves; this ²⁶  is called the holy place.

Ibrani 9:23

9:23 So it was necessary for the sketches ²⁷  of the things in heaven to be purified with these sacrifices, ²⁸  but the heavenly things themselves required ²⁹  better sacrifices than these.

Ibrani 9:25

9:25 And he did not enter to offer ³⁰  himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own,

Ibrani 10:2

10:2 For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have ³¹  no further consciousness of sin?

Ibrani 10:11

10:11 And every priest stands day after day ³²  serving and offering the same sacrifices again and again – sacrifices that can never take away sins.

Ibrani 10:20

10:20 by the fresh and living way that he inaugurated for us ³³  through the curtain, that is, through his flesh, ³⁴ 

Ibrani 10:33

10:33 At times you were publicly exposed to abuse and afflictions, and at other times you came to share with others who were treated in that way.

Ibrani 11:8

11:8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going.

Ibrani 11:12

11:12 So in fact children ³⁵  were fathered by one man – and this one as good as dead – like the number of stars in the sky and like the innumerable grains of sand ³⁶  on the seashore. ³⁷ 

Ibrani 11:16

11:16 But as it is, ³⁸  they aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them.

Ibrani 11:19

11:19 and he reasoned ³⁹  that God could even raise him from the dead, and in a sense ⁴⁰  he received him back from there.

Ibrani 11:22

11:22 By faith Joseph, at the end of his life, ⁴¹  mentioned the exodus of the sons of Israel ⁴²  and gave instructions about his burial. ⁴³ 

Ibrani 11:26-27

11:26 He regarded abuse suffered for Christ ⁴⁴  to be greater wealth than the treasures of Egypt, for his eyes were fixed on ⁴⁵  the reward. 11:27 By faith he left Egypt without fearing the king’s anger, for he persevered as though he could see the one who is invisible.

Ibrani 11:34

11:34 quenched raging fire, ⁴⁶  escaped the edge of the sword, gained strength in weakness, ⁴⁷  became mighty in battle, put foreign armies to flight,

Ibrani 12:5

12:5 And have you forgotten the exhortation addressed to you as sons?

“My son, do not scorn ⁴⁸  the Lord’s discipline

or give up when he corrects ⁴⁹  you.

Ibrani 12:7

12:7 Endure your suffering ⁵⁰  as discipline; ⁵¹  God is treating you as sons. For what son is there that a father does not discipline?

Ibrani 12:16-17

12:16 And see to it that no one becomes ⁵²  an immoral or godless person like Esau, who sold his own birthright for a single meal. ⁵³  12:17 For you know that ⁵⁴  later when he wanted to inherit the blessing, he was rejected, for he found no opportunity for repentance, although he sought the blessing ⁵⁵  with tears.

Ibrani 12:22

12:22 But you have come to Mount Zion, the city ⁵⁶  of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly

Ibrani 12:24

12:24 and to Jesus, the mediator ⁵⁷  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ⁵⁸ 

Ibrani 13:10

13:10 We have an altar that those who serve in the tabernacle have no right to eat from.

Ibrani 13:21

13:21 equip you with every good thing to do his will, working in us ⁵⁹  what is pleasing before him through Jesus Christ, to whom be glory forever. ⁶⁰  Amen.

Ibrani 13:24

13:24 Greetings to all your leaders and all the saints. Those from Italy send you greetings.

[1:1]  ¹ tn Or “spoke formerly.”

[1:1]  ² tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ³ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁴ tn Grk “to the fathers.”

[1:4]  ⁵ tn Grk “having become.” This is part of the same sentence that extends from v. 1 through v. 4 in the Greek text.

[1:4]  ⁶ tn Most modern English translations attempt to make the comparison somewhat smoother by treating “name” as if it were the subject of the second element: “as the name he has inherited is superior to theirs” (cf. NAB, NIV, NRSV, CEV). However, the Son is the subject of both the first and second elements: “he became so far better”; “he has inherited a name.” The present translation maintains this parallelism even though it results in a somewhat more awkward rendering.

[1:4]  sn This comparison is somewhat awkward to express in English, but it reflects an important element in the argument of Hebrews: the superiority of Jesus Christ.

[1:12]  ⁷ tc The words “like a garment” (ὡς ἱμάτιον, Jw" Jimation) are found in excellent and early mss (Ì⁴⁶ א A B D* 1739) though absent in a majority of witnesses (D¹ Ψ 0243 0278 33 1881 Ï lat sy bo). Although it is possible that longer reading was produced by overzealous scribes who wanted to underscore the frailty of creation, it is much more likely that the shorter reading was produced by scribes who wanted to conform the wording to that of Ps 102:26 (101:27 LXX), which here lacks the second “like a garment.” Both external and internal considerations decidedly favor the longer reading, and point to the author of Hebrews as the one underscoring the difference between the Son and creation.

[1:12]  sn The phrase like a garment here is not part of the original OT text (see tc note above); for this reason it has been printed in normal type.

[1:12]  ⁸ sn A quotation from Ps 102:25-27.

[2:7]  ⁹ 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 mss, not quite as impressive in weight, lack the words (Ì⁴⁶ B D² Ï). In spite of the impressive external evidence for the longer reading, it is most likely a scribal addition to conform the text of Hebrews to Ps 8:6 (8:7 LXX). Conformity of a NT quotation of the OT to the LXX was a routine scribal activity, and can hardly be in doubt here as to the cause of the longer reading.

[3:14]  ¹⁰ tn Grk “the beginning of the confidence.”

[3:15]  ¹¹ tn Grk “while it is said.”

[3:15]  ¹² tn Grk “today if you hear his voice.”

[3:15]  ¹³ sn A quotation from Ps 95:7b-8.

[3:17]  ¹⁴ tn Grk “he”; in the translation the referent (God) has been specified for clarity.

[3:17]  ¹⁵ sn An allusion to God’s judgment pronounced in Num 14:29, 32.

[5:4]  ¹⁶ sn Honor refers here to the honor of the high priesthood.

[5:4]  ¹⁷ tn Grk “by himself, on his own.”

[5:4]  ¹⁸ tn Grk “being called by God.”

[6:19]  ¹⁹ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.

[7:4]  ²⁰ tn Grk “to whom.”

[7:4]  ²¹ tn Or “a tenth part.”

[8:1]  ²² tn Grk “the main point of the things being said.”

[8:1]  ²³ sn An allusion to Ps 110:1; see Heb 1:3, 13.

[9:2]  ²⁴ tn Grk “the first,” in order of approach in the ritual.

[9:2]  ²⁵ tn Grk “in which [were].”

[9:2]  ²⁶ tn Grk “which,” describing the outer tent.

[9:23]  ²⁷ tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.

[9:23]  ²⁸ tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.

[9:23]  ²⁹ tn Grk “the heavenly things themselves with better sacrifices than these.”

[9:25]  ³⁰ tn Grk “and not that he might offer,” continuing the previous construction.

[10:2]  ³¹ tn Grk “the worshipers, having been purified once for all, would have.”

[10:11]  ³² tn Or “daily,” “every day.”

[10:20]  ³³ tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.

[10:20]  ³⁴ sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.

[11:12]  ³⁵ tn Grk “these”; in the translation the referent (children) has been specified for clarity.

[11:12]  ³⁶ tn Grk a collective “the sand.”

[11:12]  ³⁷ sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).

[11:16]  ³⁸ tn Grk “now.”

[11:19]  ³⁹ tn Grk “having reasoned,” continuing the ideas of v. 17.

[11:19]  ⁴⁰ tn Grk “in/by a symbol.”

[11:22]  ⁴¹ tn Grk “coming to an end,” “dying.”

[11:22]  ⁴² sn Joseph’s prophecy about the exodus of the sons of Israel is found in Gen 50:24.

[11:22]  ⁴³ tn Grk “about his bones,” which refers by metonymy to the disposition of his bones, i.e., his burial.

[11:22]  sn The instructions about his burial are recorded in Gen 50:25.

[11:26]  ⁴⁴ tn Grk “the abuse [or ‘reproach’] of Christ.”

[11:26]  ⁴⁵ tn Grk “he was looking away to.”

[11:34]  ⁴⁶ tn Grk “quenched the power of fire.”

[11:34]  ⁴⁷ tn Or “recovered from sickness.”

[12:5]  ⁴⁸ tn Or “disregard,” “think little of.”

[12:5]  ⁴⁹ tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[12:7]  ⁵⁰ tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ⁵¹ tn Or “in order to become disciplined.”

[12:16]  ⁵² tn Grk “that there not be any,” continuing from v. 15.

[12:16]  ⁵³ sn An allusion to Gen 27:34-41.

[12:17]  ⁵⁴ tn Or a command: “for understand that.”

[12:17]  ⁵⁵ tn Grk “it,” referring either to the repentance or the blessing. But the account in Gen 27:34-41 (which the author appeals to here) makes it clear that the blessing is what Esau sought. Thus in the translation the referent (the blessing) is specified for clarity.

[12:22]  ⁵⁶ tn Grk “and the city”; the conjunction is omitted in translation since it seems to be functioning epexegetically – that is, explaining further what is meant by “Mount Zion.”

[12:24]  ⁵⁷ 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.

[12:24]  ⁵⁸ sn Abel’s shed blood cried out to the Lord for justice and judgment, but Jesus’ blood speaks of redemption and forgiveness, something better than Abel’s does (Gen 4:10; Heb 9:11-14; 11:4).

[13:21]  ⁵⁹ 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]  ⁶⁰ 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.