Ibrani 10:1-14
Konteks10:1 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. 1 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 2 no further consciousness of sin? 10:3 But in those sacrifices 3 there is a reminder of sins year after year. 10:4 For the blood of bulls and goats cannot take away sins. 4 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.
10:6 “Whole burnt offerings and sin-offerings you took no delight in.
10:7 “Then I said, ‘Here I am: 5 I have come – it is written of me in the scroll of the book – to do your will, O God.’” 6
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” 7 (which are offered according to the law), 10:9 then he says, “Here I am: I have come to do your will.” 8 He does away with 9 the first to establish the second. 10:10 By his will 10 we have been made holy through the offering of the body of Jesus Christ once for all. 10:11 And every priest stands day after day 11 serving and offering the same sacrifices again and again – sacrifices that can never take away sins. 10:12 But when this priest 12 had offered one sacrifice for sins for all time, he sat down at the right hand 13 of God, 10:13 where he is now waiting 14 until his enemies are made a footstool for his feet. 15 10:14 For by one offering he has perfected for all time those who are made holy.
Ibrani 8:1-13
Konteks8:1 Now the main point of what we are saying is this: 16 We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven, 17 8:2 a minister in the sanctuary and the true tabernacle that the Lord, not man, set up. 8:3 For every high priest is appointed to offer both gifts and sacrifices. So this one too had to have something to offer. 8:4 Now if he were on earth, he would not be a priest, since there are already priests who offer 18 the gifts prescribed by the law. 8:5 The place where they serve is 19 a sketch 20 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 21 shown to you on the mountain.” 22 8:6 But 23 now Jesus 24 has obtained a superior ministry, since 25 the covenant that he mediates is also better and is enacted 26 on better promises. 27
8:7 For if that first covenant had been faultless, no one would have looked for a second one. 28 8:8 But 29 showing its fault, 30 God 31 says to them, 32
“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 33 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 34 my laws in their minds 35 and I will inscribe them on their hearts. And I will be their God and they will be my people. 36
8:11 “And there will be no need at all 37 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. 38
8:12 “For I will be merciful toward their evil deeds, and their sins I will remember no longer.” 39
8:13 When he speaks of a new covenant, 40 he makes the first obsolete. Now what is growing obsolete and aging is about to disappear. 41
[10:1] 1 tn Grk “those who approach.”
[10:2] 2 tn Grk “the worshipers, having been purified once for all, would have.”
[10:3] 3 tn Grk “in them”; the referent (those sacrifices) has been specified in the translation for clarity.
[10:4] 4 tn Grk “for it is impossible for the blood of bulls and goats to take away sins.”
[10:7] 5 tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
[10:7] 6 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.”
[10:8] 7 sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.
[10:9] 8 tc The majority of
[10:10] 10 tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[10:11] 11 tn Or “daily,” “every day.”
[10:12] 12 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] 13 sn An allusion to Ps 110:1.
[10:13] 14 tn Grk “from then on waiting.”
[10:13] 15 sn An allusion to Ps 110:1.
[8:1] 16 tn Grk “the main point of the things being said.”
[8:1] 17 sn An allusion to Ps 110:1; see Heb 1:3, 13.
[8:4] 18 tn Grk “there are those who offer.”
[8:5] 19 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] 20 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] 21 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] 22 sn A quotation from Exod 25:40.
[8:6] 23 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] 24 tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.
[8:6] 25 tn Grk “to the degree that.”
[8:6] 26 tn Grk “which is enacted.”
[8:6] 27 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.
[8:7] 28 tn Grk “no occasion for a second one would have been sought.”
[8:8] 29 tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.
[8:8] 30 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] 31 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[8:8] 32 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] 33 tn Grk “not like the covenant,” continuing the description of v. 8b.
[8:10] 34 tn Grk “putting…I will inscribe.”
[8:10] 36 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] 37 tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”
[8:11] 38 tn Grk “from the small to the great.”
[8:12] 39 sn A quotation from Jer 31:31-34.
[8:13] 40 tn Grk “when he says, ‘new,’” (referring to the covenant).
