Ibrani 12:6

12:6 “For the Lord disciplines the one he loves and chastises every son he accepts.” ¹ 

Ibrani 13:12

13:12 Therefore, to sanctify the people by his own blood, Jesus also suffered outside the camp.

Ibrani 2:16

2:16 For surely his concern is not for angels, but he is concerned for Abraham’s descendants.

Ibrani 6:13

6:13 Now when God made his promise to Abraham, since he could swear by no one greater, he swore by himself,

Ibrani 7:27

7:27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all.

Ibrani 9:26

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.

Ibrani 9:25

9:25 And he did not enter to offer ²  himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own,

Ibrani 9:12

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 ³  eternal redemption.

Ibrani 6:17

6:17 In the same way ⁴  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ⁵  and so he intervened with an oath,

Ibrani 5:8

5:8 Although he was a son, he learned obedience through the things he suffered. ⁶ 

Ibrani 10:36

10:36 For you need endurance in order to do God’s will and so receive what is promised. ⁷ 

Ibrani 10:9

10:9 then he says, “Here I am: I have come to do your will.” ⁸  He does away with ⁹  the first to establish the second.

Ibrani 9:14

9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our ¹⁰  consciences from dead works to worship the living God.

Ibrani 1:6

1:6 But when he again brings ¹¹  his firstborn into the world, he says, “Let all the angels of God worship him!” ¹² 

Ibrani 10:10

10:10 By his will ¹³  we have been made holy through the offering of the body of Jesus Christ once for all.

Ibrani 10:14

10:14 For by one offering he has perfected for all time those who are made holy.

Ibrani 5:5

5:5 So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God, ¹⁴  who said to him, “You are my Son! Today I have fathered you,” ¹⁵ 

Ibrani 1:2

1:2 in these last days he has spoken to us in a son, ¹⁶  whom he appointed heir of all things, and through whom he created the world. ¹⁷ 

Ibrani 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ¹⁸  to those who eagerly await him he will appear a second time, not to bear sin ¹⁹  but to bring salvation. ²⁰ 

Ibrani 6:15

6:15 And so by persevering, Abraham ²¹  inherited the promise.

Ibrani 3:18

3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient?

Ibrani 4:4

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,” ²² 

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 10:20

10:20 by the fresh and living way that he inaugurated for us ²³  through the curtain, that is, through his flesh, ²⁴ 

Ibrani 12:3

12:3 Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up.

Ibrani 12:5

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

“My son, do not scorn ²⁵  the Lord’s discipline

or give up when he corrects ²⁶  you.

Ibrani 2:5

Exposition of Psalm 8: Jesus and the Destiny of Humanity

2:5 For he did not put the world to come, ²⁷  about which we are speaking, ²⁸  under the control of angels.

Ibrani 2:15

2:15 and set free those who were held in slavery all their lives by their fear of death.

Ibrani 5:6

5:6 as also in another place God ²⁹  says, “You are a priest forever in the order of Melchizedek.” ³⁰ 

Ibrani 13:13

13:13 We must go out to him, then, outside the camp, bearing the abuse he experienced. ³¹ 

Ibrani 2:14

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ³²  their humanity, ³³  so that through death he could destroy ³⁴  the one who holds the power of death (that is, the devil),

Ibrani 4:7

4:7 So God ³⁵  again ordains a certain day, “Today,” speaking through David ³⁶  after so long a time, as in the words quoted before, ³⁷  “O, that today you would listen as he speaks! ³⁸  Do not harden your hearts.”

Ibrani 6:18

6:18 so that we who have found refuge in him ³⁹  may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie.

Ibrani 8:6

8:6 But ⁴⁰  now Jesus ⁴¹  has obtained a superior ministry, since ⁴²  the covenant that he mediates is also better and is enacted ⁴³  on better promises. ⁴⁴ 

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 12:2

12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. ⁴⁵ 

Ibrani 1:4

1:4 Thus he became ⁴⁶  so far better than the angels as ⁴⁷  he has inherited a name superior to theirs.

Ibrani 1:9

1:9 You have loved righteousness and hated lawlessness.

So God, your God, has anointed you over your companions ⁴⁸  with the oil of rejoicing.” ⁴⁹ 

Ibrani 1:13

1:13 But to which of the angels ⁵⁰  has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? ⁵¹ 

Ibrani 2:4

2:4 while God confirmed their witness ⁵²  with signs and wonders and various miracles and gifts of the Holy Spirit distributed ⁵³  according to his will.

Ibrani 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ⁵⁴  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ⁵⁵ 

Ibrani 3:17

3:17 And against whom was God ⁵⁶  provoked for forty years? Was it not those who sinned, whose dead bodies fell in the wilderness? ⁵⁷ 

Ibrani 4:1

God’s Promised Rest

4:1 Therefore we must be wary ⁵⁸  that, while the promise of entering his rest remains open, none of you may seem to have come short of it.

Ibrani 4:10

4:10 For the one who enters God’s ⁵⁹  rest has also rested from his works, just as God did from his own works.

Ibrani 4:13

4:13 And no creature is hidden from God, ⁶⁰  but everything is naked and exposed to the eyes of him to whom we must render an account.

Ibrani 8:3-4

8:3 For every high priest is appointed to offer both gifts and sacrifices. So this one too had to have something to offer. 8:4 Now if he were on earth, he would not be a priest, since there are already priests who offer ⁶¹  the gifts prescribed by the law.

Ibrani 8:13

8:13 When he speaks of a new covenant, ⁶²  he makes the first obsolete. Now what is growing obsolete and aging is about to disappear. ⁶³ 

Ibrani 10:12

10:12 But when this priest ⁶⁴  had offered one sacrifice for sins for all time, he sat down at the right hand ⁶⁵  of God,

Ibrani 11:11

11:11 By faith, even though Sarah herself was barren and he was too old, ⁶⁶  he received the ability to procreate, ⁶⁷  because he regarded the one who had given the promise to be trustworthy.

Ibrani 11:16

11:16 But as it is, ⁶⁸  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 12:7

12:7 Endure your suffering ⁶⁹  as discipline; ⁷⁰  God is treating you as sons. For what son is there that a father does not discipline?

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 ⁷¹  and causing trouble, and through him many become defiled.

Ibrani 12:20

12:20 For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.” ⁷² 

Ibrani 12:27

12:27 Now this phrase “once more” indicates the removal of what is shaken, that is, of created things, so that what is unshaken may remain.

Ibrani 13:21

13:21 equip you with every good thing to do his will, working in us ⁷³  what is pleasing before him through Jesus Christ, to whom be glory forever. ⁷⁴  Amen.

Ibrani 1:5

The Son Is Superior to Angels

1:5 For to which of the angels did God ⁷⁵  ever say, “You are my son! Today I have fathered you”? ⁷⁶  And in another place ⁷⁷  he says, ⁷⁸  “I will be his father and he will be my son.” ⁷⁹ 

Ibrani 2:8

2:8 You put all things under his control.” ⁸⁰ 

For when he put all things under his control, he left nothing outside of his control. At present we do not yet see all things under his control, ⁸¹ 

Ibrani 2:10

2:10 For it was fitting for him, for whom and through whom all things exist, ⁸²  in bringing many sons to glory, to make the pioneer ⁸³  of their salvation perfect through sufferings.

Ibrani 4:3

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!’” ⁸⁴  And yet God’s works ⁸⁵  were accomplished from the foundation of the world.

Ibrani 5:7

5:7 During his earthly life ⁸⁶  Christ ⁸⁷  offered ⁸⁸  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.

Ibrani 9:24

9:24 For Christ did not enter a sanctuary made with hands – the representation ⁸⁹  of the true sanctuary ⁹⁰  – but into heaven itself, and he appears now in God’s presence for us.

Ibrani 10:29

10:29 How much greater punishment do you think that person deserves who has contempt for ⁹¹  the Son of God, and profanes ⁹²  the blood of the covenant that made him holy, ⁹³  and insults the Spirit of grace?

Ibrani 9:15

9:15 And so he is the mediator ⁹⁴  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ⁹⁵  since he died ⁹⁶  to set them free from the violations committed under the first covenant.

[12:6]  ¹ sn A quotation from Prov 3:11-12.

[9:25]  ² tn Grk “and not that he might offer,” continuing the previous construction.

[9:12]  ³ 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.”

[6:17]  ⁴ tn Grk “in which.”

[6:17]  ⁵ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[5:8]  ⁶ sn There is a wordplay in the Greek text between the verbs “learned” (ἔμαθεν, emaqen) and “suffered” (ἔπαθεν, epaqen).

[10:36]  ⁷ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[10:9]  ⁸ tc The majority of mss, especially the later ones (א² 0278^vid 1739 Ï lat), have ὁ θεός (Jo qeo", “God”) at this point, while most of the earliest and best witnesses lack such an explicit addressee (so Ì⁴⁶ א* A C D K P Ψ 33 1175 1881 2464 al). The longer reading is a palpable corruption, apparently motivated in part by the wording of Ps 40:8 (39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7.

[10:9]  ⁹ tn Or “abolishes.”

[9:14]  ¹⁰ 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 1739^c 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.

[1:6]  ¹¹ tn Or “And again when he brings.” The translation adopted in the text looks forward to Christ’s second coming to earth. Some take “again” to introduce the quotation (as in 1:5) and understand this as Christ’s first coming, but this view does not fit well with Heb 2:7. Others understand it as his exaltation/ascension to heaven, but this takes the phrase “into the world” in an unlikely way.

[1:6]  ¹² sn A quotation combining themes from Deut 32:43 and Ps 97:7.

[10:10]  ¹³ tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:5]  ¹⁴ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[5:5]  ¹⁵ tn Grk “I have begotten you”; see Heb 1:5.

[5:5]  sn A quotation from Ps 2:7.

[1:2]  ¹⁶ 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]  ¹⁷ 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.

[9:28]  ¹⁸ sn An allusion to Isa 53:12.

[9:28]  ¹⁹ 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]  ²⁰ 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.

[6:15]  ²¹ tn Grk “he”; in the translation the referent (Abraham) has been specified for clarity.

[4:4]  ²² sn A quotation from Gen 2:2.

[10:20]  ²³ tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.

[10:20]  ²⁴ 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.

[12:5]  ²⁵ tn Or “disregard,” “think little of.”

[12:5]  ²⁶ tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[2:5]  ²⁷ sn The phrase the world to come means “the coming inhabited earth,” using the Greek term which describes the world of people and their civilizations.

[2:5]  ²⁸ sn See the previous reference to the world in Heb 1:6.

[5:6]  ²⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[5:6]  ³⁰ sn A quotation from Ps 110:4.

[13:13]  ³¹ tn Grk “his abuse.”

[2:14]  ³² tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ³³ tn Grk “the same.”

[2:14]  ³⁴ tn Or “break the power of,” “reduce to nothing.”

[4:7]  ³⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:7]  ³⁶ 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]  ³⁷ tn Grk “as it has been said before” (see Heb 3:7).

[4:7]  ³⁸ tn Grk “today if you hear his voice.”

[6:18]  ³⁹ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[8:6]  ⁴⁰ 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]  ⁴¹ tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.

[8:6]  ⁴² tn Grk “to the degree that.”

[8:6]  ⁴³ tn Grk “which is enacted.”

[8:6]  ⁴⁴ 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.

[12:2]  ⁴⁵ sn An allusion to Ps 110:1.

[1:4]  ⁴⁶ 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]  ⁴⁷ 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.

[1:9]  ⁴⁸ sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.

[1:9]  ⁴⁹ sn A quotation from Ps 45:6-7.

[1:13]  ⁵⁰ 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]  ⁵¹ sn A quotation from Ps 110:1.

[2:4]  ⁵² tn Grk “God bearing witness together” (the phrase “with them” is implied).

[2:4]  ⁵³ tn Grk “and distributions of the Holy Spirit.”

[3:1]  ⁵⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ⁵⁵ tn Grk “of our confession.”

[3:17]  ⁵⁶ tn Grk “he”; in the translation the referent (God) has been specified for clarity.

[3:17]  ⁵⁷ sn An allusion to God’s judgment pronounced in Num 14:29, 32.

[4:1]  ⁵⁸ tn Grk “let us fear.”

[4:10]  ⁵⁹ tn Grk “his”; the referent (God) has been specified in the translation for clarity.

[4:13]  ⁶⁰ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[8:4]  ⁶¹ tn Grk “there are those who offer.”

[8:13]  ⁶² tn Grk “when he says, ‘new,’” (referring to the covenant).

[8:13]  ⁶³ tn Grk “near to disappearing.”

[10:12]  ⁶⁴ tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.

[10:12]  ⁶⁵ sn An allusion to Ps 110:1.

[11:11]  ⁶⁶ tn Grk “past the time of maturity.”

[11:11]  ⁶⁷ tn Grk “power to deposit seed.” Though it is not as likely, some construe this phrase to mean “power to conceive seed,” making the whole verse about Sarah: “by faith, even though Sarah herself was barren and too old, she received ability to conceive, because she regarded the one who had given the promise to be trustworthy.”

[11:16]  ⁶⁸ tn Grk “now.”

[12:7]  ⁶⁹ tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ⁷⁰ tn Or “in order to become disciplined.”

[12:15]  ⁷¹ 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.

[12:20]  ⁷² sn A quotation from Exod 19:12-13.

[13:21]  ⁷³ 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]  ⁷⁴ 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.

[1:5]  ⁷⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:5]  ⁷⁶ tn Grk “I have begotten you.”

[1:5]  sn A quotation from Ps 2:7.

[1:5]  ⁷⁷ tn Grk “And again,” quoting another OT passage.

[1:5]  ⁷⁸ 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]  ⁷⁹ 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).

[2:8]  ⁸⁰ tn Grk “you subjected all things under his feet.”

[2:8]  sn A quotation from Ps 8:4-6.

[2:8]  ⁸¹ sn The expression all things under his control occurs three times in 2:8. The latter two occurrences are not exactly identical to the Greek text of Ps 8:6 quoted at the beginning of the verse, but have been adapted by the writer of Hebrews to fit his argument.

[2:10]  ⁸² tn Grk “for whom are all things and through whom are all things.”

[2:10]  ⁸³ sn The Greek word translated pioneer is used of a “prince” or leader, the representative head of a family. It also carries nuances of “trailblazer,” one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ (Acts 3:15; 5:31; Heb 2:10; 12:2).

[4:3]  ⁸⁴ sn A quotation from Ps 95:11.

[4:3]  ⁸⁵ tn Grk “although the works,” continuing the previous reference to God. The referent (God) is specified in the translation for clarity.

[5:7]  ⁸⁶ tn Grk “in the days of his flesh.”

[5:7]  ⁸⁷ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ⁸⁸ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

[9:24]  ⁸⁹ tn Or “prefiguration.”

[9:24]  ⁹⁰ tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

[10:29]  ⁹¹ tn Grk “tramples under foot.”

[10:29]  ⁹² tn Grk “regarded as common.”

[10:29]  ⁹³ tn Grk “by which he was made holy.”

[9:15]  ⁹⁴ 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]  ⁹⁵ tn Grk “the promise of the eternal inheritance.”

[9:15]  ⁹⁶ tn Grk “a death having occurred.”