Ibrani 6:17

6:17 In the same way ¹  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ²  and so he intervened with an oath,

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 11:35

11:35 and women received back their dead raised to life. ³  But others were tortured, not accepting release, to obtain resurrection to a better life. ⁴ 

Ibrani 13:18

13:18 Pray for us, for we are sure that we have a clear conscience and desire to conduct ourselves rightly in every respect.

Ibrani 12:17

12:17 For you know that ⁵  later when he wanted to inherit the blessing, he was rejected, for he found no opportunity for repentance, although he sought the blessing ⁶  with tears.

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 10:5

10:5 So when he came into the world, he said,

“Sacrifice and offering you did not desire, but a body you prepared for me.

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” ⁸  (which are offered according to the law),

Ibrani 11:32

11:32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets.

Ibrani 8:5

8:5 The place where they serve is ⁹  a sketch ¹⁰  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 ¹¹  shown to you on the mountain.” ¹² 

Ibrani 2:12

2:12 saying, “I will proclaim your name to my brothers; ¹³  in the midst of the assembly I will praise you.” ¹⁴ 

Ibrani 10:37

10:37 For just a little longer ¹⁵  and he who is coming will arrive and not delay. ¹⁶ 

Ibrani 11:24

11:24 By faith, when he grew up, Moses refused to be called the son of Pharaoh’s daughter,

Ibrani 13:8

13:8 Jesus Christ is the same yesterday and today and forever!

Ibrani 6:1

6:1 Therefore we must progress beyond ¹⁷  the elementary ¹⁸  instructions about Christ ¹⁹  and move on ²⁰  to maturity, not laying this foundation again: repentance from dead works and faith in God,

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. ²¹ 

Ibrani 12:25

12:25 Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven?

Ibrani 5:11

The Need to Move on to Maturity

5:11 On this topic we have much to say ²²  and it is difficult to explain, since you have become sluggish ²³  in hearing.

Ibrani 6:12

6:12 so that you may not be sluggish, ²⁴  but imitators of those who through faith and perseverance inherit the promises.

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 10:33

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 11:16

11:16 But as it is, ²⁵  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 10:19

Drawing Near to God in Enduring Faith

10:19 Therefore, brothers and sisters, ²⁶  since we have confidence to enter the sanctuary by the blood of Jesus,

Ibrani 11:15

11:15 In fact, if they had been thinking of the land that they had left, they would have had opportunity to return.

Ibrani 6:18

6:18 so that we who have found refuge in him ²⁷  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 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ²⁸  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.

Ibrani 2:4

2:4 while God confirmed their witness ²⁹  with signs and wonders and various miracles and gifts of the Holy Spirit distributed ³⁰  according to his will.

Ibrani 3:7

Exposition of Psalm 95: Hearing God’s Word in Faith

3:7 Therefore, as the Holy Spirit says, ³¹ 

“Oh, that today you would listen as he speaks! ³² 

Ibrani 3:15

3:15 As it says, ³³  “Oh, that today you would listen as he speaks! ³⁴  Do not harden your hearts as in the rebellion.” ³⁵ 

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 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 8:11

8:11 “And there will be no need at all ³⁶  for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. ³⁷ 

Ibrani 8:13

8:13 When he speaks of a new covenant, ³⁸  he makes the first obsolete. Now what is growing obsolete and aging is about to disappear. ³⁹ 

Ibrani 10:7

10:7 “Then I said, ‘Here I am: ⁴⁰  I have come – it is written of me in the scroll of the book – to do your will, O God.’” ⁴¹ 

Ibrani 10:9

10:9 then he says, “Here I am: I have come to do your will.” ⁴²  He does away with ⁴³  the first to establish the second.

Ibrani 10:28

10:28 Someone who rejected the law of Moses was put to death ⁴⁴  without mercy on the testimony of two or three witnesses. ⁴⁵ 

Ibrani 11:11-12

11:11 By faith, even though Sarah herself was barren and he was too old, ⁴⁶  he received the ability to procreate, ⁴⁷  because he regarded the one who had given the promise to be trustworthy. 11:12 So in fact children ⁴⁸  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 ⁴⁹  on the seashore. ⁵⁰ 

Ibrani 11:21

11:21 By faith Jacob, as he was dying, blessed each of the sons of Joseph and worshiped as he leaned on his staff. ⁵¹ 

Ibrani 11:31

11:31 By faith Rahab the prostitute escaped the destruction of ⁵²  the disobedient, because she welcomed the spies in peace.

Ibrani 12:11

12:11 Now all discipline seems painful at the time, not joyful. ⁵³  But later it produces the fruit of peace and righteousness ⁵⁴  for those trained by it.

Ibrani 12:20

12:20 For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.” ⁵⁵ 

Ibrani 13:21

13:21 equip you with every good thing to do his will, working in us ⁵⁶  what is pleasing before him through Jesus Christ, to whom be glory forever. ⁵⁷  Amen.

Ibrani 13:23

13:23 You should know that ⁵⁸  our brother Timothy has been released. If he comes soon, he will be with me when I see you. ⁵⁹ 

Ibrani 2:10

2:10 For it was fitting for him, for whom and through whom all things exist, ⁶⁰  in bringing many sons to glory, to make the pioneer ⁶¹  of their salvation perfect through sufferings.

Ibrani 4:7

4:7 So God ⁶²  again ordains a certain day, “Today,” speaking through David ⁶³  after so long a time, as in the words quoted before, ⁶⁴  “O, that today you would listen as he speaks! ⁶⁵  Do not harden your hearts.”

Ibrani 6:10

6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints.

Ibrani 8:9

8:9 “It will not be like the covenant ⁶⁶  that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord.

Ibrani 9:7

9:7 But only the high priest enters once a year into the inner tent, ⁶⁷  and not without blood that he offers for himself and for the sins of the people committed in ignorance. ⁶⁸ 

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 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ⁶⁹  to those who eagerly await him he will appear a second time, not to bear sin ⁷⁰  but to bring salvation. ⁷¹ 

Ibrani 11:6

11:6 Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him.

Ibrani 11:37

11:37 They were stoned, sawed apart, ⁷²  murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated

Ibrani 9:15

9:15 And so he is the mediator ⁷³  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ⁷⁴  since he died ⁷⁵  to set them free from the violations committed under the first covenant.

[6:17]  ¹ tn Grk “in which.”

[6:17]  ² tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[11:35]  ³ tn Grk “received back their dead from resurrection.”

[11:35]  ⁴ tn Grk “to obtain a better resurrection.”

[12:17]  ⁵ tn Or a command: “for understand that.”

[12:17]  ⁶ 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.

[2:6]  ⁷ tn Grk “remember him.”

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

[8:5]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² sn A quotation from Exod 25:40.

[2:12]  ¹³ 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]  ¹⁴ sn A quotation from Ps 22:22.

[10:37]  ¹⁵ sn A quotation from Isa 26:20.

[10:37]  ¹⁶ sn A quotation from Hab 2:3.

[6:1]  ¹⁷ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ¹⁸ tn Or “basic.”

[6:1]  ¹⁹ tn Grk “the message of the beginning of Christ.”

[6:1]  ²⁰ tn Grk “leaving behind…let us move on.”

[12:2]  ²¹ sn An allusion to Ps 110:1.

[5:11]  ²² tn Grk “concerning which the message for us is great.”

[5:11]  ²³ tn Or “dull.”

[6:12]  ²⁴ tn Or “dull.”

[11:16]  ²⁵ tn Grk “now.”

[10:19]  ²⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[6:18]  ²⁷ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[11:7]  ²⁸ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[2:4]  ²⁹ tn Grk “God bearing witness together” (the phrase “with them” is implied).

[2:4]  ³⁰ tn Grk “and distributions of the Holy Spirit.”

[3:7]  ³¹ sn The following quotation is from Ps 95:7b-11.

[3:7]  ³² tn Grk “today if you hear his voice.”

[3:15]  ³³ tn Grk “while it is said.”

[3:15]  ³⁴ tn Grk “today if you hear his voice.”

[3:15]  ³⁵ sn A quotation from Ps 95:7b-8.

[8:11]  ³⁶ tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

[8:11]  ³⁷ tn Grk “from the small to the great.”

[8:13]  ³⁸ tn Grk “when he says, ‘new,’” (referring to the covenant).

[8:13]  ³⁹ tn Grk “near to disappearing.”

[10:7]  ⁴⁰ tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[10:7]  ⁴¹ sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”

[10:9]  ⁴² 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]  ⁴³ tn Or “abolishes.”

[10:28]  ⁴⁴ tn Grk “dies.”

[10:28]  ⁴⁵ sn An allusion to Deut 17:6.

[11:11]  ⁴⁶ tn Grk “past the time of maturity.”

[11:11]  ⁴⁷ 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.”

[11:12]  ⁴⁸ tn Grk “these”; in the translation the referent (children) has been specified for clarity.

[11:12]  ⁴⁹ tn Grk a collective “the sand.”

[11:12]  ⁵⁰ sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).

[11:21]  ⁵¹ tn Grk “worshiped on the top of his staff,” a quotation from Gen 47:31 (LXX).

[11:31]  ⁵² tn Grk “did not perish together with.”

[12:11]  ⁵³ tn Grk “all discipline at the time does not seem to be of joy, but of sorrow.”

[12:11]  ⁵⁴ tn Grk “the peaceful fruit of righteousness.”

[12:20]  ⁵⁵ sn A quotation from Exod 19:12-13.

[13:21]  ⁵⁶ 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]  ⁵⁷ 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.

[13:23]  ⁵⁸ tn Grk “Know that” (an imperative).

[13:23]  ⁵⁹ tn Grk “has been released, with whom, if he comes soon, I will see you.”

[2:10]  ⁶⁰ tn Grk “for whom are all things and through whom are all things.”

[2:10]  ⁶¹ 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).

[4:7]  ⁶² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:7]  ⁶³ 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]  ⁶⁴ tn Grk “as it has been said before” (see Heb 3:7).

[4:7]  ⁶⁵ tn Grk “today if you hear his voice.”

[8:9]  ⁶⁶ tn Grk “not like the covenant,” continuing the description of v. 8b.

[9:7]  ⁶⁷ tn Grk “the second tent.”

[9:7]  ⁶⁸ tn Or perhaps “the unintentional sins of the people”; Grk “the ignorances of the people.” Cf. BDAG 13 s.v. ἀγνόημα, “sin committed in ignorance/unintentionally.” This term seems to be simply a synonym for “sins” (cf. Heb 5:2) and does not pick up the distinction made in Num 15:22-31 between unwitting sin and “high-handed” sin. The Day of Atonement ritual in Lev 16 covered all the sins of the people, not just the unwitting ones.

[9:28]  ⁶⁹ sn An allusion to Isa 53:12.

[9:28]  ⁷⁰ 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]  ⁷¹ 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.

[11:37]  ⁷² tc The reading ἐπρίσθησαν (ejprisqhsan, “they were sawed apart”) is found in some important witnesses (Ì⁴⁶ [D* twice reads ἐπίρσθησαν, “they were burned”?] pc sy^p sa Or^pt Eus). Other mss have ἐπειράσθησαν (ejpeirasqhsan, “they were tempted”), either before “sawed apart” ([א] L P [048] 33 81 326 1505 pc sy^h), after “sawed apart” (Ì^13vid A D¹ Ψ 1739 1881 Ï lat bo Or^pt), or altogether in place of “sawed apart” (0150 vg^mss Cl). Since the two words ἐπρίσθησαν and ἐπειράσθησαν are so much alike in sight and sound, and since the position of “they were tempted” varies in the mss, it seems best to say that ἐπειράσθησαν is an accidental corruption of ἐπρίσθησαν or an intentional change to a more common word (the root of ἐπρίσθησαν [πρίζω, prizw] occurs only here in the NT, while the root of ἐπειράσθησαν [πειράζω, peirazw] occurs 38 times). The best reading here seems to be “sawed apart” without any addition before or after. (See TCGNT 603-4, for a discussion of emendations that scholars have proposed for this difficult problem.)

[9:15]  ⁷³ 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]  ⁷⁴ tn Grk “the promise of the eternal inheritance.”

[9:15]  ⁷⁵ tn Grk “a death having occurred.”