Ibrani 12:19

12:19 and the blast of a trumpet and a voice uttering words ¹  such that those who heard begged to hear no more. ² 

Ibrani 9:22

9:22 Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness.

Ibrani 7:5

7:5 And those of the sons of Levi who receive the priestly office ³  have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen, ⁴  although they too are descendants of Abraham. ⁵ 

Ibrani 8:4

8:4 Now if he were on earth, he would not be a priest, since there are already priests who offer ⁶  the gifts prescribed by the law.

Ibrani 2:6

2:6 Instead someone testified somewhere:

“What is man that you think of him ⁷  or the son of man that you care for him?

Ibrani 12:26

12:26 Then his voice shook the earth, but now he has promised, “I will once more shake not only the earth but heaven too.” ⁸ 

Ibrani 4:7

4:7 So God ⁹  again ordains a certain day, “Today,” speaking through David ¹⁰  after so long a time, as in the words quoted before, ¹¹  “O, that today you would listen as he speaks! ¹²  Do not harden your hearts.”

Ibrani 8:8

8:8 But ¹³  showing its fault, ¹⁴  God ¹⁵  says to them, ¹⁶ 

“Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah.

Ibrani 10:8

10:8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” ¹⁷  (which are offered according to the law),

Ibrani 8:5

8:5 The place where they serve is ¹⁸  a sketch ¹⁹  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 ²⁰  shown to you on the mountain.” ²¹ 

Ibrani 13:22

13:22 Now I urge you, brothers and sisters, ²²  bear with my message of exhortation, for in fact I have written to you briefly.

Ibrani 12:20

12:20 For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.” ²³ 

[12:19]  ¹ tn Grk “a voice of words.”

[12:19]  ² tn Grk “a voice…from which those who heard begged that a word not be added to them.”

[7:5]  ³ tn Or “the priesthood.”

[7:5]  ⁴ tn Grk “from their brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[7:5]  ⁵ tn Grk “have come from the loins of Abraham.”

[8:4]  ⁶ tn Grk “there are those who offer.”

[2:6]  ⁷ tn Grk “remember him.”

[12:26]  ⁸ sn A quotation from Hag 2:6.

[4:7]  ⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:7]  ¹⁰ 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]  ¹¹ tn Grk “as it has been said before” (see Heb 3:7).

[4:7]  ¹² tn Grk “today if you hear his voice.”

[8:8]  ¹³ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ¹⁴ sn The “fault” or limitation in the first covenant was not in its inherent righteousness, but in its design from God himself. It was never intended to be his final revelation or provision for mankind; it was provisional, always pointing toward the fulfillment to come in Christ.

[8:8]  ¹⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ¹⁶ tc ‡ Several witnesses (א* A D* I K P Ψ 33 81 326 365 1505 2464 al latt co Cyr) have αὐτούς (autous) here, “[in finding fault with] them, [he says],” alluding to Israel’s failings mentioned in v. 9b. (The verb μέμφομαι [memfomai, “to find fault with”] can take an accusative or dative direct object.) The reading behind the text above (αὐτοίς, autoi"), supported by Ì⁴⁶ א² B D² 0278 1739 1881 Ï, is perhaps a harder reading theologically, and is more ambiguous in meaning. If αὐτοίς goes with μεμφόμενος (memfomeno", here translated “showing its fault”), the clause could be translated “in finding fault with them” or “in showing [its] faults to them.” If αὐτοίς goes with the following λέγει (legei, “he says”), the clause is best translated, “in finding/showing [its] faults, he says to them.” The accusative pronoun suffers no such ambiguity, for it must be the object of μεμφόμενος rather than λέγει. Although a decision is difficult, the dative form of the pronoun best explains the rise of the other reading and is thus more likely to be original.

[10:8]  ¹⁷ sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.

[8:5]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ sn A quotation from Exod 25:40.

[13:22]  ²² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[12:20]  ²³ sn A quotation from Exod 19:12-13.