Ulangan 29:14
Konteks29:14 It is not with you alone that I am making this covenant by oath,
Yesaya 42:6
Konteks42:6 “I, the Lord, officially commission you; 1
I take hold of your hand.
I protect you 2 and make you a covenant mediator for people, 3
and a light 4 to the nations, 5
Yesaya 54:10
Konteks54:10 Even if the mountains are removed
and the hills displaced,
my devotion will not be removed from you,
nor will my covenant of friendship 6 be displaced,”
says the Lord, the one who has compassion on you.
Lukas 22:20
Konteks22:20 And in the same way he took 7 the cup after they had eaten, 8 saying, “This cup that is poured out for you is the new covenant 9 in my blood.
Ibrani 8:8-12
Konteks8:8 But 10 showing its fault, 11 God 12 says to them, 13
“Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah.
8:9 “It will not be like the covenant 14 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.
8:10 “For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put 15 my laws in their minds 16 and I will inscribe them on their hearts. And I will be their God and they will be my people. 17
8:11 “And there will be no need at all 18 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. 19
8:12 “For I will be merciful toward their evil deeds, and their sins I will remember no longer.” 20
Ibrani 8:10
Konteks8:10 “For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put 21 my laws in their minds 22 and I will inscribe them on their hearts. And I will be their God and they will be my people. 23
Ibrani 1:1-14
Konteks1:1 After God spoke long ago 24 in various portions 25 and in various ways 26 to our ancestors 27 through the prophets, 1:2 in these last days he has spoken to us in a son, 28 whom he appointed heir of all things, and through whom he created the world. 29 1:3 The Son is 30 the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, 31 and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. 32 1:4 Thus he became 33 so far better than the angels as 34 he has inherited a name superior to theirs.
1:5 For to which of the angels did God 35 ever say, “You are my son! Today I have fathered you”? 36 And in another place 37 he says, 38 “I will be his father and he will be my son.” 39 1:6 But when he again brings 40 his firstborn into the world, he says, “Let all the angels of God worship him!” 41 1:7 And he says 42 of the angels, “He makes 43 his angels spirits and his ministers a flame of fire,” 44 1:8 but of 45 the Son he says, 46
“Your throne, O God, is forever and ever, 47
and a righteous scepter 48 is the scepter of your kingdom.
1:9 You have loved righteousness and hated lawlessness.
So God, your God, has anointed you over your companions 49 with the oil of rejoicing.” 50
1:10 And,
“You founded the earth in the beginning, Lord, 51
and the heavens are the works of your hands.
1:11 They will perish, but you continue.
And they will all grow old like a garment,
1:12 and like a robe you will fold them up
and like a garment 52 they will be changed,
but you are the same and your years will never run out.” 53
1:13 But to which of the angels 54 has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? 55 1:14 Are they not all ministering spirits, sent out to serve those 56 who will inherit salvation?
[42:6] 1 tn Heb “call you in righteousness.” The pronoun “you” is masculine singular, referring to the servant. See the note at 41:2.
[42:6] 2 tn The translation assumes the verb is derived from the root נָצַר (natsar, “protect”). Some prefer to derive it from the root יָצַר (yatsar, “form”).
[42:6] 3 tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. The precise identity of עָם (’am, “people”) is uncertain. In v. 5 עָם refers to mankind, and the following reference to “nations” also favors this. But in 49:8, where the phrase בְּרִית עָם occurs again, Israel seems to be in view.
[42:6] 4 sn Light here symbolizes deliverance from bondage and oppression; note the parallelism in 49:6b and in 51:4-6.
[42:6] 5 tn Or “the Gentiles” (so KJV, ASV, NIV); the same Hebrew word can be translated “nations” or “Gentiles” depending on the context.
[54:10] 6 tn Heb “peace” (so many English versions); NLT “of blessing.”
[22:20] 7 tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.
[22:20] 8 tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”
[22:20] 9 sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
[8:8] 10 tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.
[8:8] 11 sn The “fault” or limitation in the first covenant was not in its inherent righteousness, but in its design from God himself. It was never intended to be his final revelation or provision for mankind; it was provisional, always pointing toward the fulfillment to come in Christ.
[8:8] 12 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[8:8] 13 tc ‡ Several witnesses (א* A D* I K P Ψ 33 81 326 365 1505 2464 al latt co Cyr) have αὐτούς (autous) here, “[in finding fault with] them, [he says],” alluding to Israel’s failings mentioned in v. 9b. (The verb μέμφομαι [memfomai, “to find fault with”] can take an accusative or dative direct object.) The reading behind the text above (αὐτοίς, autoi"), supported by Ì46 א2 B D2 0278 1739 1881 Ï, is perhaps a harder reading theologically, and is more ambiguous in meaning. If αὐτοίς goes with μεμφόμενος (memfomeno", here translated “showing its fault”), the clause could be translated “in finding fault with them” or “in showing [its] faults to them.” If αὐτοίς goes with the following λέγει (legei, “he says”), the clause is best translated, “in finding/showing [its] faults, he says to them.” The accusative pronoun suffers no such ambiguity, for it must be the object of μεμφόμενος rather than λέγει. Although a decision is difficult, the dative form of the pronoun best explains the rise of the other reading and is thus more likely to be original.
[8:9] 14 tn Grk “not like the covenant,” continuing the description of v. 8b.
[8:10] 15 tn Grk “putting…I will inscribe.”
[8:10] 17 tn Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of Jer 31.
[8:11] 18 tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”
[8:11] 19 tn Grk “from the small to the great.”
[8:12] 20 sn A quotation from Jer 31:31-34.
[8:10] 21 tn Grk “putting…I will inscribe.”
[8:10] 23 tn Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of Jer 31.
[1:1] 24 tn Or “spoke formerly.”
[1:1] 25 tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).
[1:1] 26 tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.
[1:1] 27 tn Grk “to the fathers.”
[1:2] 28 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] 29 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.
[1:3] 30 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] 31 tn Grk “by the word of his power.”
[1:3] 32 sn An allusion to Ps 110:1, quoted often in Hebrews.
[1:4] 33 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] 34 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.
[1:5] 35 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[1:5] 36 tn Grk “I have begotten you.”
[1:5] sn A quotation from Ps 2:7.
[1:5] 37 tn Grk “And again,” quoting another OT passage.
[1:5] 38 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] 39 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).
[1:6] 40 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] 41 sn A quotation combining themes from Deut 32:43 and Ps 97:7.
[1:7] 42 sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).
[1:7] 43 tn Grk “He who makes.”
[1:7] 44 sn A quotation from Ps 104:4.
[1:8] 46 tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.
[1:8] 47 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] 48 tn Grk “the righteous scepter,” but used generically.
[1:9] 49 sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.
[1:9] 50 sn A quotation from Ps 45:6-7.
[1:10] 51 sn You founded the earth…your years will never run out. In its original setting Ps 102:25-27 refers to the work of God in creation, but here in Hebrews 1:10-12 the writer employs it in reference to Christ, the Lord, making a strong argument for the essential deity of the Son.
[1:12] 52 tc The words “like a garment” (ὡς ἱμάτιον, Jw" Jimation) are found in excellent and early
[1:12] sn The phrase like a garment here is not part of the original OT text (see tc note above); for this reason it has been printed in normal type.
[1:12] 53 sn A quotation from Ps 102:25-27.
[1:13] 54 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).
