Ibrani 12:24

12:24 and to Jesus, the mediator ¹  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ² 

Ibrani 3:12

3:12 See to it, ³  brothers and sisters, ⁴  that none of you has ⁵  an evil, unbelieving heart that forsakes ⁶  the living God. ⁷ 

Ibrani 8:6

8:6 But ⁸  now Jesus ⁹  has obtained a superior ministry, since ¹⁰  the covenant that he mediates is also better and is enacted ¹¹  on better promises. ¹² 

Ibrani 5:1

5:1 For every high priest is taken from among the people ¹³  and appointed ¹⁴  to represent them before God, ¹⁵  to offer both gifts and sacrifices for sins.

Ibrani 5:14

5:14 But solid food is for the mature, whose perceptions are trained by practice to discern both good and evil.

Ibrani 9:15

9:15 And so he is the mediator ¹⁶  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ¹⁷  since he died ¹⁸  to set them free from the violations committed under the first covenant.

Ibrani 3:13

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.

Ibrani 4:1

God’s Promised Rest

4:1 Therefore we must be wary ¹⁹  that, while the promise of entering his rest remains open, none of you may seem to have come short of it.

Ibrani 13:4

13:4 Marriage must be honored among all and the marriage bed kept undefiled, for God will judge sexually immoral people and adulterers.

Ibrani 7:25

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

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.

Ibrani 13:20

Benediction and Conclusion

13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ,

Ibrani 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ²⁰  in various portions ²¹  and in various ways ²²  to our ancestors ²³  through the prophets,

Ibrani 13:21

13:21 equip you with every good thing to do his will, working in us ²⁴  what is pleasing before him through Jesus Christ, to whom be glory forever. ²⁵  Amen.

Ibrani 4:12

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.

Ibrani 10:39

10:39 But we are not among those who shrink back and thus perish, but are among those who have faith and preserve their souls. ²⁶ 

Ibrani 3:16-17

3:16 For which ones heard and rebelled? Was it not all who came out of Egypt under Moses’ leadership? ²⁷  3:17 And against whom was God ²⁸  provoked for forty years? Was it not those who sinned, whose dead bodies fell in the wilderness? ²⁹ 

Ibrani 6:9

6:9 But in your case, dear friends, even though we speak like this, we are convinced of better things relating to salvation.

Ibrani 6:17

6:17 In the same way ³⁰  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ³¹  and so he intervened with an oath,

Ibrani 11:18

11:18 God had told him, “Through Isaac descendants will carry on your name,” ³² 

Ibrani 12:16

12:16 And see to it that no one becomes ³³  an immoral or godless person like Esau, who sold his own birthright for a single meal. ³⁴ 

Ibrani 1:13

1:13 But to which of the angels ³⁵  has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? ³⁶ 

Ibrani 11:19

11:19 and he reasoned ³⁷  that God could even raise him from the dead, and in a sense ³⁸  he received him back from there.

Ibrani 1:2

1:2 in these last days he has spoken to us in a son, ³⁹  whom he appointed heir of all things, and through whom he created the world. ⁴⁰ 

Ibrani 1:5

The Son Is Superior to Angels

1:5 For to which of the angels did God ⁴¹  ever say, “You are my son! Today I have fathered you”? ⁴²  And in another place ⁴³  he says, ⁴⁴  “I will be his father and he will be my son.” ⁴⁵ 

Ibrani 7:9

7:9 And it could be said that Levi himself, who receives tithes, paid a tithe through Abraham.

Ibrani 7:6

7:6 But Melchizedek ⁴⁶  who does not share their ancestry ⁴⁷  collected a tithe ⁴⁸  from Abraham and blessed ⁴⁹  the one who possessed the promise.

Ibrani 12:15

12:15 See to it that no one comes short of the grace of God, that no one be like a bitter root springing up ⁵⁰  and causing trouble, and through him many become defiled.

Ibrani 9:18

9:18 So even the first covenant was inaugurated with blood. ⁵¹ 

Ibrani 9:20

9:20 and said, “This is the blood of the covenant that God has commanded you to keep.” ⁵² 

Ibrani 2:2

2:2 For if the message spoken through angels ⁵³  proved to be so firm that every violation ⁵⁴  or disobedience received its just penalty,

Ibrani 7:4

7:4 But see how great he must be, if ⁵⁵  Abraham the patriarch gave him a tithe ⁵⁶  of his plunder.

Ibrani 6:11

6:11 But we passionately want each of you to demonstrate the same eagerness for the fulfillment of your hope until the end,

Ibrani 7:23

7:23 And the others ⁵⁷  who became priests were numerous, because death prevented them ⁵⁸  from continuing in office, ⁵⁹ 

Ibrani 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ⁶⁰  in fact, had regulations for worship and its earthly sanctuary.

Ibrani 5:12

5:12 For though you should in fact be teachers by this time, ⁶¹  you need someone to teach you the beginning elements of God’s utterances. ⁶²  You have gone back to needing ⁶³  milk, not ⁶⁴  solid food.

Ibrani 2:12

2:12 saying, “I will proclaim your name to my brothers; ⁶⁵  in the midst of the assembly I will praise you.” ⁶⁶ 

Ibrani 6:16

6:16 For people ⁶⁷  swear by something greater than themselves, ⁶⁸  and the oath serves as a confirmation to end all dispute. ⁶⁹ 

Ibrani 10:25

10:25 not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day ⁷⁰  drawing near. ⁷¹ 

Ibrani 10:38

10:38 But my righteous one will live by faith, and if he shrinks back, I ⁷²  take no pleasure in him. ⁷³ 

Ibrani 11:28

11:28 By faith he kept the Passover and the sprinkling of the blood, ⁷⁴  so that the one who destroyed the firstborn would not touch them.

Ibrani 4:7

4:7 So God ⁷⁵  again ordains a certain day, “Today,” speaking through David ⁷⁶  after so long a time, as in the words quoted before, ⁷⁷  “O, that today you would listen as he speaks! ⁷⁸  Do not harden your hearts.”

Ibrani 7:5

7:5 And those of the sons of Levi who receive the priestly office ⁷⁹  have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen, ⁸⁰  although they too are descendants of Abraham. ⁸¹ 

Ibrani 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ⁸²  constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith.

[12:24]  ¹ 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]  ² 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).

[3:12]  ³ tn Or “take care.”

[3:12]  ⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:12]  ⁵ tn Grk “that there not be in any of you.”

[3:12]  ⁶ tn Or “deserts,” “rebels against.”

[3:12]  ⁷ tn Grk “in forsaking the living God.”

[8:6]  ⁸ 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]  ⁹ tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.

[8:6]  ¹⁰ tn Grk “to the degree that.”

[8:6]  ¹¹ tn Grk “which is enacted.”

[8:6]  ¹² 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.

[5:1]  ¹³ 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]  ¹⁴ tn Grk “who is taken from among people is appointed.”

[5:1]  ¹⁵ tn Grk “appointed on behalf of people in reference to things relating to God.”

[9:15]  ¹⁶ 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]  ¹⁷ tn Grk “the promise of the eternal inheritance.”

[9:15]  ¹⁸ tn Grk “a death having occurred.”

[4:1]  ¹⁹ tn Grk “let us fear.”

[1:1]  ²⁰ tn Or “spoke formerly.”

[1:1]  ²¹ 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]  ²² tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ²³ tn Grk “to the fathers.”

[13:21]  ²⁴ 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]  ²⁵ 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.

[10:39]  ²⁶ tn Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”

[3:16]  ²⁷ tn Grk “through Moses.”

[3:17]  ²⁸ tn Grk “he”; in the translation the referent (God) has been specified for clarity.

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

[6:17]  ³⁰ tn Grk “in which.”

[6:17]  ³¹ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[11:18]  ³² tn Grk “in Isaac seed will be named for you.”

[11:18]  sn A quotation from Gen 21:12.

[12:16]  ³³ tn Grk “that there not be any,” continuing from v. 15.

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

[1:13]  ³⁵ sn The parallel phrases to which of the angels in vv. 5 and 13 show the unity of this series of quotations (vv. 5-14) in revealing the superiority of the Son over angels (v. 4).

[1:13]  ³⁶ sn A quotation from Ps 110:1.

[11:19]  ³⁷ tn Grk “having reasoned,” continuing the ideas of v. 17.

[11:19]  ³⁸ tn Grk “in/by a symbol.”

[1:2]  ³⁹ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  sn The phrase in a son is the fulcrum of Heb 1:1-4. It concludes the contrast of God’s old and new revelation and introduces a series of seven descriptions of the Son. These descriptions show why he is the ultimate revelation of God.

[1:2]  ⁴⁰ tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.

[1:5]  ⁴¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:5]  ⁴² tn Grk “I have begotten you.”

[1:5]  sn A quotation from Ps 2:7.

[1:5]  ⁴³ tn Grk “And again,” quoting another OT passage.

[1:5]  ⁴⁴ tn The words “he says” are not in the Greek text but are supplied to make a complete English sentence. In the Greek text this is a continuation of the previous sentence, but English does not normally employ such long and complex sentences.

[1:5]  ⁴⁵ tn Grk “I will be a father to him and he will be a son to me.”

[1:5]  sn A quotation from 2 Sam 7:14 (cf. 1 Chr 17:13).

[7:6]  ⁴⁶ tn Grk “the one”; in the translation the referent (Melchizedek) has been specified for clarity.

[7:6]  ⁴⁷ tn Grk “is not descended from them.”

[7:6]  ⁴⁸ tn Or “a tenth part.”

[7:6]  ⁴⁹ sn The verbs “collected…and blessed” emphasize the continuing effect of the past actions, i.e., Melchizedek’s importance.

[12:15]  ⁵⁰ tn Grk “that there not be any root of bitterness,” but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted).

[12:15]  sn An allusion to Deut 29:18.

[9:18]  ⁵¹ 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]  ⁵² tn Grk “which God commanded for you (or in your case).”

[9:20]  sn A quotation from Exod 24:8.

[2:2]  ⁵³ sn The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deut 33:2; Ps 68:17-18; Acts 7:38, 53; Gal 3:19; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136]).

[2:2]  ⁵⁴ tn Grk “through angels became valid and every violation.”

[7:4]  ⁵⁵ tn Grk “to whom.”

[7:4]  ⁵⁶ tn Or “a tenth part.”

[7:23]  ⁵⁷ tn Grk “they on the one hand” in contrast with “he on the other hand” in v. 24.

[7:23]  ⁵⁸ tn Grk “they were prevented by death.”

[7:23]  ⁵⁹ tn Grk “from continuing” (the words “in office” are supplied for clarity).

[9:1]  ⁶⁰ 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.

[5:12]  ⁶¹ tn Grk “because of the time.”

[5:12]  ⁶² tn Grk “the elements of the beginning of the oracles of God.”

[5:12]  ⁶³ tn Grk “you have come to have a need for.”

[5:12]  ⁶⁴ 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.

[2:12]  ⁶⁵ tn Here, because of its occurrence in an OT quotation, τοῖς ἀδελφοῖς (tois adelfois) has been translated simply as “brothers” rather than “brothers and sisters” (see the note on the latter phrase in the previous verse).

[2:12]  ⁶⁶ sn A quotation from Ps 22:22.

[6:16]  ⁶⁷ 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]  ⁶⁸ tn Grk “by something greater”; the rest of the comparison (“than themselves”) is implied.

[6:16]  ⁶⁹ tn Grk “the oath for confirmation is an end of all dispute.”

[10:25]  ⁷⁰ sn The day refers to that well-known time of Christ’s coming and judgment in the future; see a similar use of “day” in 1 Cor 3:13.

[10:25]  ⁷¹ tn This paragraph (vv. 19-25) is actually a single, skillfully composed sentence in Greek, but it must be broken into shorter segments for English idiom. It begins with several subordinate phrases (since we have confidence and a great priest), has three parallel exhortations as its main verbs (let us draw near, hold, and take thought), and concludes with several subordinate phrases related to the final exhortation (not abandoning but encouraging).

[10:38]  ⁷² tn Grk “my soul.”

[10:38]  ⁷³ sn A quotation from Hab 2:4.

[11:28]  ⁷⁴ tn Grk “the pouring out of the blood.”

[11:28]  sn The sprinkling of the blood refers here to the application of the blood to the doorways of the Israelite houses (cf. Exod 12:7, 13).

[4:7]  ⁷⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:7]  ⁷⁶ 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]  ⁷⁷ tn Grk “as it has been said before” (see Heb 3:7).

[4:7]  ⁷⁸ tn Grk “today if you hear his voice.”

[7:5]  ⁷⁹ tn Or “the priesthood.”

[7:5]  ⁸⁰ tn Grk “from their brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[7:5]  ⁸¹ tn Grk “have come from the loins of Abraham.”

[11:7]  ⁸² tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”