Ibrani 8:2

8:2 a minister in the sanctuary and the true tabernacle that the Lord, not man, set up.

Ibrani 10:31

10:31 It is a terrifying thing to fall into the hands of the living God.

Ibrani 10:38

10:38 But my righteous one will live by faith, and if he shrinks back, I ¹  take no pleasure in him. ² 

Ibrani 9:24

9:24 For Christ did not enter a sanctuary made with hands – the representation ³  of the true sanctuary ⁴  – but into heaven itself, and he appears now in God’s presence for us.

Ibrani 10:26

10:26 For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, ⁵ 

Ibrani 12:11

12:11 Now all discipline seems painful at the time, not joyful. ⁶  But later it produces the fruit of peace and righteousness ⁷  for those trained by it.

Ibrani 11:33

11:33 Through faith they conquered kingdoms, administered justice, ⁸  gained what was promised, ⁹  shut the mouths of lions,

Ibrani 12:23

12:23 and congregation of the firstborn, who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous, who have been made perfect,

Ibrani 10:22

10:22 let us draw near with a sincere heart in the assurance that faith brings, ¹⁰  because we have had our hearts sprinkled clean from an evil conscience ¹¹  and our bodies washed in pure water.

Ibrani 11:4

11:4 By faith Abel offered God a greater sacrifice than Cain, and through his faith ¹²  he was commended as righteous, because God commended him for his offerings. And through his faith ¹³  he still speaks, though he is dead.

Ibrani 8:4

8:4 Now if he were on earth, he would not be a priest, since there are already priests who offer ¹⁴  the gifts prescribed by the law.

Ibrani 5:13

5:13 For everyone who lives on milk is inexperienced in the message of righteousness, because he is an infant.

Ibrani 7:11

Jesus and the Priesthood of Melchizedek

7:11 So if perfection had in fact been possible through the Levitical priesthood – for on that basis ¹⁵  the people received the law – what further need would there have been for another priest to arise, said to be in the order of Melchizedek and not in Aaron’s order?

Ibrani 7:2

7:2 To him ¹⁶  also Abraham apportioned a tithe ¹⁷  of everything. ¹⁸  His name first means ¹⁹  king of righteousness, then king of Salem, that is, king of peace.

Ibrani 11:14

11:14 For those who speak in such a way make it clear that they are seeking a homeland.

Ibrani 1:9

1:9 You have loved righteousness and hated lawlessness.

So God, your God, has anointed you over your companions ²⁰  with the oil of rejoicing.” ²¹ 

Ibrani 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

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 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ²²  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 1:14

1:14 Are they not all ministering spirits, sent out to serve those ²³  who will inherit salvation?

Ibrani 5:12

5:12 For though you should in fact be teachers by this time, ²⁴  you need someone to teach you the beginning elements of God’s utterances. ²⁵  You have gone back to needing ²⁶  milk, not ²⁷  solid food.

Ibrani 2:2

2:2 For if the message spoken through angels ²⁸  proved to be so firm that every violation ²⁹  or disobedience received its just penalty,

Ibrani 11:1

People Commended for Their Faith

11:1 Now faith is being sure of what we hope for, being convinced of what we do not see.

Ibrani 12:6

12:6 “For the Lord disciplines the one he loves and chastises every son he accepts.” ³⁰ 

Ibrani 12:13

12:13 and make straight paths for your feet, ³¹  so that what is lame may not be put out of joint but be healed.

Ibrani 12:9

12:9 Besides, we have experienced discipline from ³²  our earthly fathers ³³  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ³⁴ 

Ibrani 2:3

2:3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him,

Ibrani 6:17

6:17 In the same way ³⁵  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ³⁶  and so he intervened with an oath,

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 10:32

10:32 But remember the former days when you endured a harsh conflict of suffering after you were enlightened.

Ibrani 12:8

12:8 But if you do not experience discipline, ³⁷  something all sons ³⁸  have shared in, then you are illegitimate and are not sons.

Ibrani 2:18

2:18 For since he himself suffered when he was tempted, he is able to help those who are tempted.

Ibrani 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ³⁹ 

Ibrani 1:8

1:8 but of ⁴⁰  the Son he says, ⁴¹ 

“Your throne, O God, is forever and ever, ⁴² 

and a righteous scepter ⁴³  is the scepter of your kingdom.

Ibrani 6:4

6:4 For it is impossible in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit,

Ibrani 6:16

6:16 For people ⁴⁴  swear by something greater than themselves, ⁴⁵  and the oath serves as a confirmation to end all dispute. ⁴⁶ 

Ibrani 7:19

7:19 for the law made nothing perfect. On the other hand a better hope is introduced, through which we draw near to God.

Ibrani 11:16

11:16 But as it is, ⁴⁷  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 12:10

12:10 For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness.

Ibrani 8:12

8:12 “For I will be merciful toward their evil deeds, and their sins I will remember no longer.” ⁴⁸ 

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 13:9

13:9 Do not be carried away by all sorts of strange teachings. ⁴⁹  For it is good for the heart to be strengthened by grace, not ritual meals, ⁵⁰  which have never benefited those who participated in them.

Ibrani 3:14

3:14 For we have become partners with Christ, if in fact we hold our initial confidence ⁵¹  firm until the end.

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 ⁵²  no further consciousness of sin?

Ibrani 2:10

2:10 For it was fitting for him, for whom and through whom all things exist, ⁵³  in bringing many sons to glory, to make the pioneer ⁵⁴  of their salvation perfect through sufferings.

Ibrani 2:4

2:4 while God confirmed their witness ⁵⁵  with signs and wonders and various miracles and gifts of the Holy Spirit distributed ⁵⁶  according to his will.

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 5:1

5:1 For every high priest is taken from among the people ⁵⁷  and appointed ⁵⁸  to represent them before God, ⁵⁹  to offer both gifts and sacrifices for sins.

Ibrani 8:5

8:5 The place where they serve is ⁶⁰  a sketch ⁶¹  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 ⁶²  shown to you on the mountain.” ⁶³ 

Ibrani 11:38

11:38 (the world was not worthy of them); they wandered in deserts and mountains and caves and openings in the earth.

Ibrani 10:15

10:15 And the Holy Spirit also witnesses to us, for after saying, ⁶⁴ 

[10:38]  ¹ tn Grk “my soul.”

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

[9:24]  ³ tn Or “prefiguration.”

[9:24]  ⁴ tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

[10:26]  ⁵ tn Grk “is left,” with “for us” implied by the first half of the verse.

[12:11]  ⁶ tn Grk “all discipline at the time does not seem to be of joy, but of sorrow.”

[12:11]  ⁷ tn Grk “the peaceful fruit of righteousness.”

[11:33]  ⁸ tn This probably refers to the righteous rule of David and others. But it could be more general and mean “did what was righteous.”

[11:33]  ⁹ tn Grk “obtained promises,” referring to the things God promised, not to the pledges themselves.

[11:33]  sn Gained what was promised. They saw some of God’s promises fulfilled, even though the central promise remained unfulfilled until Christ came (cf. vv. 39-40).

[10:22]  ¹⁰ tn Grk “in assurance of faith.”

[10:22]  ¹¹ sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).

[11:4]  ¹² tn Or “through his sacrifice”; Grk “through which.”

[11:4]  ¹³ tn Or “through his sacrifice”; Grk “through it.”

[8:4]  ¹⁴ tn Grk “there are those who offer.”

[7:11]  ¹⁵ tn Grk “based on it.”

[7:2]  ¹⁶ tn Grk “to whom,” continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:2]  ¹⁷ tn Or “a tenth part.”

[7:2]  ¹⁸ sn A quotation from Gen 14:20.

[7:2]  ¹⁹ tn Grk “first being interpreted,” describing Melchizedek.

[1:9]  ²⁰ sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.

[1:9]  ²¹ sn A quotation from Ps 45:6-7.

[11:7]  ²² tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[1:14]  ²³ tn Grk “sent for service for the sake of those.”

[5:12]  ²⁴ tn Grk “because of the time.”

[5:12]  ²⁵ tn Grk “the elements of the beginning of the oracles of God.”

[5:12]  ²⁶ tn Grk “you have come to have a need for.”

[5:12]  ²⁷ 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.

[2:2]  ²⁸ 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]  ²⁹ tn Grk “through angels became valid and every violation.”

[12:6]  ³⁰ sn A quotation from Prov 3:11-12.

[12:13]  ³¹ sn A quotation from Prov 4:26. The phrase make straight paths for your feet is figurative for “stay on God’s paths.”

[12:9]  ³² tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ³³ tn Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life.

[12:9]  ³⁴ tn Grk “and live.”

[12:9]  sn Submit ourselves…to the Father of spirits and receive life. This idea is drawn from Proverbs, where the Lord’s discipline brings life, while resistance to it leads to death (cf. Prov 4:13; 6:23; 10:17; 16:17).

[6:17]  ³⁵ tn Grk “in which.”

[6:17]  ³⁶ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[12:8]  ³⁷ tn Grk “you are without discipline.”

[12:8]  ³⁸ tn Grk “all”; “sons” is implied by the context.

[10:1]  ³⁹ tn Grk “those who approach.”

[1:8]  ⁴⁰ tn Or “to.”

[1:8]  ⁴¹ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ⁴² tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

[1:8]  ⁴³ tn Grk “the righteous scepter,” but used generically.

[6:16]  ⁴⁴ 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]  ⁴⁵ tn Grk “by something greater”; the rest of the comparison (“than themselves”) is implied.

[6:16]  ⁴⁶ tn Grk “the oath for confirmation is an end of all dispute.”

[11:16]  ⁴⁷ tn Grk “now.”

[8:12]  ⁴⁸ sn A quotation from Jer 31:31-34.

[13:9]  ⁴⁹ tn Grk “by diverse and strange teachings.”

[13:9]  ⁵⁰ tn Grk “foods,” referring to the meals associated with the OT sacrifices (see the contrast with the next verse; also 9:9-10; 10:1, 4, 11).

[3:14]  ⁵¹ tn Grk “the beginning of the confidence.”

[10:2]  ⁵² tn Grk “the worshipers, having been purified once for all, would have.”

[2:10]  ⁵³ tn Grk “for whom are all things and through whom are all things.”

[2:10]  ⁵⁴ 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).

[2:4]  ⁵⁵ tn Grk “God bearing witness together” (the phrase “with them” is implied).

[2:4]  ⁵⁶ tn Grk “and distributions of the Holy Spirit.”

[5:1]  ⁵⁷ 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]  ⁵⁸ tn Grk “who is taken from among people is appointed.”

[5:1]  ⁵⁹ tn Grk “appointed on behalf of people in reference to things relating to God.”

[8:5]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² 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]  ⁶³ sn A quotation from Exod 25:40.

[10:15]  ⁶⁴ tn Grk “after having said,” emphasizing the present impact of this utterance.