Ibrani 8:6

8:6 But ¹  now Jesus ²  has obtained a superior ministry, since ³  the covenant that he mediates is also better and is enacted ⁴  on better promises. ⁵ 

Ibrani 1:3

1:3 The Son is ⁶  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ⁷  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ⁸ 

Ibrani 2:7

2:7 You made him lower than the angels for a little while.

You crowned him with glory and honor. ⁹ 

Ibrani 1:4

1:4 Thus he became ¹⁰  so far better than the angels as ¹¹  he has inherited a name superior to theirs.

Ibrani 9:5

9:5 And above the ark ¹²  were the cherubim ¹³  of glory overshadowing the mercy seat. Now is not the time to speak of these things in detail.

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 10:21

10:21 and since we have a great priest ¹⁶  over the house of God,

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 2:9

2:9 but we see Jesus, who was made lower than the angels for a little while, ¹⁷  now crowned with glory and honor because he suffered death, ¹⁸  so that by God’s grace he would experience ¹⁹  death on behalf of everyone.

Ibrani 13:21

13:21 equip you with every good thing to do his will, working in us ²⁰  what is pleasing before him through Jesus Christ, to whom be glory forever. ²¹  Amen.

Ibrani 8:1

The High Priest of a Better Covenant

8:1 Now the main point of what we are saying is this: ²²  We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven, ²³ 

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 3:3

3:3 For he has come to deserve greater glory than Moses, just as the builder of a house deserves greater honor than the house itself!

Ibrani 2:10

2:10 For it was fitting for him, for whom and through whom all things exist, ²⁴  in bringing many sons to glory, to make the pioneer ²⁵  of their salvation perfect through sufferings.

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 4:14

Jesus Our Compassionate High Priest

4:14 Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession.

Ibrani 10:34

10:34 For in fact you shared the sufferings of those in prison, ²⁶  and you accepted the confiscation of your belongings with joy, because you knew that you certainly ²⁷  had a better and lasting possession.

Ibrani 11:35

11:35 and women received back their dead raised to life. ²⁸  But others were tortured, not accepting release, to obtain resurrection to a better life. ²⁹ 

Ibrani 6:20

6:20 where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek. ³⁰ 

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 2:6

2:6 Instead someone testified somewhere:

“What is man that you think of him ³¹  or the son of man that you care for him?

Ibrani 5:4

5:4 And no one assumes this honor ³²  on his own initiative, ³³  but only when called to it by God, ³⁴  as in fact Aaron was.

Ibrani 7:26

7:26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens.

Ibrani 10:12

10:12 But when this priest ³⁵  had offered one sacrifice for sins for all time, he sat down at the right hand ³⁶  of God,

Ibrani 1:5

The Son Is Superior to Angels

1:5 For to which of the angels did God ³⁷  ever say, “You are my son! Today I have fathered you”? ³⁸  And in another place ³⁹  he says, ⁴⁰  “I will be his father and he will be my son.” ⁴¹ 

Ibrani 11:4

11:4 By faith Abel offered God a greater sacrifice than Cain, and through his faith ⁴²  he was commended as righteous, because God commended him for his offerings. And through his faith ⁴³  he still speaks, though he is dead.

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. ⁴⁴ 

[8:6]  ¹ 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]  ² tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.

[8:6]  ³ tn Grk “to the degree that.”

[8:6]  ⁴ tn Grk “which is enacted.”

[8:6]  ⁵ 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.

[1:3]  ⁶ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ⁷ tn Grk “by the word of his power.”

[1:3]  ⁸ sn An allusion to Ps 110:1, quoted often in Hebrews.

[2:7]  ⁹ tc Several witnesses, many of them early and important (א A C D* P Ψ 0243 0278 33 1739 1881 al lat co), have at the end of v 7, “You have given him dominion over the works of your hands.” Other mss, not quite as impressive in weight, lack the words (Ì⁴⁶ B D² Ï). In spite of the impressive external evidence for the longer reading, it is most likely a scribal addition to conform the text of Hebrews to Ps 8:6 (8:7 LXX). Conformity of a NT quotation of the OT to the LXX was a routine scribal activity, and can hardly be in doubt here as to the cause of the longer reading.

[1:4]  ¹⁰ 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]  ¹¹ 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.

[9:5]  ¹² tn Grk “above it”; in the translation the referent (the ark) has been specified for clarity.

[9:5]  ¹³ sn The cherubim (pl.) were an order of angels mentioned repeatedly in the OT but only here in the NT. They were associated with God’s presence, glory, and holiness. Their images that sat on top of the ark of the covenant are described in Exod 25:18-20.

[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.

[10:21]  ¹⁶ tn Grk “and a great priest,” continuing the construction begun in v. 19.

[2:9]  ¹⁷ tn Or “who was made a little lower than the angels.”

[2:9]  ¹⁸ tn Grk “because of the suffering of death.”

[2:9]  ¹⁹ tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[13:21]  ²⁰ 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]  ²¹ 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.

[8:1]  ²² tn Grk “the main point of the things being said.”

[8:1]  ²³ sn An allusion to Ps 110:1; see Heb 1:3, 13.

[2:10]  ²⁴ tn Grk “for whom are all things and through whom are all things.”

[2:10]  ²⁵ 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).

[10:34]  ²⁶ tc Most witnesses, including some important ones (א D² 1881 Ï), read δεσμοῖς μου (desmoi" mou, “my imprisonment”) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading δεσμοῖς without the μου (so Ì⁴⁶ Ψ 104 pc), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις (desmioi"), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western texttypes (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.

[10:34]  ²⁷ tn Grk “you yourselves.”

[11:35]  ²⁸ tn Grk “received back their dead from resurrection.”

[11:35]  ²⁹ tn Grk “to obtain a better resurrection.”

[6:20]  ³⁰ sn A quotation from Ps 110:4, picked up again from Heb 5:6, 10.

[2:6]  ³¹ tn Grk “remember him.”

[5:4]  ³² sn Honor refers here to the honor of the high priesthood.

[5:4]  ³³ tn Grk “by himself, on his own.”

[5:4]  ³⁴ tn Grk “being called by God.”

[10:12]  ³⁵ 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]  ³⁶ sn An allusion to Ps 110:1.

[1:5]  ³⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:5]  ³⁸ tn Grk “I have begotten you.”

[1:5]  sn A quotation from Ps 2:7.

[1:5]  ³⁹ tn Grk “And again,” quoting another OT passage.

[1:5]  ⁴⁰ 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]  ⁴¹ 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).

[11:4]  ⁴² tn Or “through his sacrifice”; Grk “through which.”

[11:4]  ⁴³ tn Or “through his sacrifice”; Grk “through it.”

[12:2]  ⁴⁴ sn An allusion to Ps 110:1.