Ibrani 9:27

9:27 And just as people ¹  are appointed to die once, and then to face judgment, ² 

Ibrani 1:2

1:2 in these last days he has spoken to us in a son, ³  whom he appointed heir of all things, and through whom he created the world. ⁴ 

Ibrani 4:7

4:7 So God ⁵  again ordains a certain day, “Today,” speaking through David ⁶  after so long a time, as in the words quoted before, ⁷  “O, that today you would listen as he speaks! ⁸  Do not harden your hearts.”

Ibrani 8:7

8:7 For if that first covenant had been faultless, no one would have looked for a second one. ⁹ 

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 5:1

5:1 For every high priest is taken from among the people ¹⁰  and appointed ¹¹  to represent them before God, ¹²  to offer both gifts and sacrifices for sins.

Ibrani 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ¹³  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

Ibrani 7:7

7:7 Now without dispute the inferior is blessed by the superior,

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!’” ¹⁴  And yet God’s works ¹⁵  were accomplished from the foundation of the world.

Ibrani 9:19

9:19 For when Moses had spoken every command to all the people according to the law, he took the blood of calves and goats with water and scarlet wool and hyssop and sprinkled both the book itself and all the people,

Ibrani 13:17

13:17 Obey your leaders and submit to them, for they keep watch over your souls and will give an account for their work. ¹⁶  Let them do this ¹⁷  with joy and not with complaints, for this would be no advantage for you.

Ibrani 7:28

7:28 For the law appoints as high priests men subject to weakness, ¹⁸  but the word of solemn affirmation that came after the law appoints a son made perfect forever.

Ibrani 9:18

9:18 So even the first covenant was inaugurated with blood. ¹⁹ 

Ibrani 9:16

9:16 For where there is a will, the death of the one who made it must be proven. ²⁰ 

Ibrani 10:39--11:1

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. ²¹ 

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 11:14

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

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. ²² 

Ibrani 2:7

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

You crowned him with glory and honor. ²³ 

Ibrani 3:10

3:10 “Therefore, I became provoked at that generation and said, ‘Their hearts are always wandering ²⁴  and they have not known my ways.’

Ibrani 8:3

8:3 For every high priest is appointed to offer both gifts and sacrifices. So this one too had to have something to offer.

Ibrani 9:10

9:10 They served only for matters of food and drink ²⁵  and various washings; they are external regulations ²⁶  imposed until the new order came. ²⁷ 

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 ²⁸  no further consciousness of sin?

Ibrani 11:28

11:28 By faith he kept the Passover and the sprinkling of the blood, ²⁹  so that the one who destroyed the firstborn would not touch them.

Ibrani 12:9

12:9 Besides, we have experienced discipline from ³⁰  our earthly fathers ³¹  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ³² 

Ibrani 6:1

6:1 Therefore we must progress beyond ³³  the elementary ³⁴  instructions about Christ ³⁵  and move on ³⁶  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Ibrani 7:5

7:5 And those of the sons of Levi who receive the priestly office ³⁷  have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen, ³⁸  although they too are descendants of Abraham. ³⁹ 

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 13:9

13:9 Do not be carried away by all sorts of strange teachings. ⁴⁵  For it is good for the heart to be strengthened by grace, not ritual meals, ⁴⁶  which have never benefited those who participated in them.

Ibrani 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ⁴⁷  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.

[9:27]  ¹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[9:27]  ² tn Grk “and after this – judgment.”

[1:2]  ³ 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]  ⁴ 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.

[4:7]  ⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:7]  ⁶ 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]  ⁷ tn Grk “as it has been said before” (see Heb 3:7).

[4:7]  ⁸ tn Grk “today if you hear his voice.”

[8:7]  ⁹ tn Grk “no occasion for a second one would have been sought.”

[5:1]  ¹⁰ 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]  ¹¹ tn Grk “who is taken from among people is appointed.”

[5:1]  ¹² tn Grk “appointed on behalf of people in reference to things relating to God.”

[12:1]  ¹³ tn Grk “having such a great cloud of witnesses surrounding us.”

[4:3]  ¹⁴ sn A quotation from Ps 95:11.

[4:3]  ¹⁵ tn Grk “although the works,” continuing the previous reference to God. The referent (God) is specified in the translation for clarity.

[13:17]  ¹⁶ tn Or “as ones who will give an account”; Grk “as giving an account.”

[13:17]  ¹⁷ tn Grk “that they may do this.”

[7:28]  ¹⁸ sn See Heb 5:2 where this concept was introduced.

[9:18]  ¹⁹ 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.

[9:16]  ²⁰ tn Grk “there is a necessity for the death of the one who made it to be proven.”

[10:39]  ²¹ tn Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”

[12:2]  ²² sn An allusion to Ps 110:1.

[2:7]  ²³ 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.

[3:10]  ²⁴ tn Grk “they are wandering in the heart.”

[9:10]  ²⁵ tn Grk “only for foods and drinks.”

[9:10]  ²⁶ tc Most witnesses (D¹ Ï) have “various washings, and external regulations” (βαπτισμοῖς καὶ δικαιώμασιν, baptismoi" kai dikaiwmasin), with both nouns in the dative. The translation “washings; they are… regulations” renders βαπτισμοῖς, δικαιώματα (baptismoi", dikaiwmata; found in such important mss as Ì⁴⁶ א* A I P 0278 33 1739 1881 al sa) in which case δικαιώματα is taken as the nominative subject of the participle ἐπικείμενα (epikeimena). It seems far more likely that scribes would conform δικαιώματα to the immediately preceding datives and join it to them by καί than they would to the following nominative participle. Both on external and internal evidence the text is thus secure as reading βαπτισμοῖς, δικαιώματα.

[9:10]  ²⁷ tn Grk “until the time of setting things right.”

[10:2]  ²⁸ tn Grk “the worshipers, having been purified once for all, would have.”

[11:28]  ²⁹ 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).

[12:9]  ³⁰ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ³¹ 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]  ³² 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).

[6:1]  ³³ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ³⁴ tn Or “basic.”

[6:1]  ³⁵ tn Grk “the message of the beginning of Christ.”

[6:1]  ³⁶ tn Grk “leaving behind…let us move on.”

[7:5]  ³⁷ tn Or “the priesthood.”

[7:5]  ³⁸ tn Grk “from their brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[7:5]  ³⁹ tn Grk “have come from the loins of Abraham.”

[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.

[13:9]  ⁴⁵ tn Grk “by diverse and strange teachings.”

[13:9]  ⁴⁶ 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).

[11:7]  ⁴⁷ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”