Hebrews 1:5

The Son Is Superior to Angels

1:5 For to which of the angels did God ¹  ever say, “You are my son! Today I have fathered you”? ²  And in another place ³  he says, ⁴  “I will be his father and he will be my son.” ⁵ 

Hebrews 2:8

2:8 You put all things under his control.” ⁶ 

For when he put all things under his control, he left nothing outside of his control. At present we do not yet see all things under his control, ⁷ 

Hebrews 2:10

2:10 For it was fitting for him, for whom and through whom all things exist, ⁸  in bringing many sons to glory, to make the pioneer ⁹  of their salvation perfect through sufferings.

Hebrews 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!’” ¹⁰  And yet God’s works ¹¹  were accomplished from the foundation of the world.

Hebrews 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.

Hebrews 5:12

5:12 For though you should in fact be teachers by this time, ¹²  you need someone to teach you the beginning elements of God’s utterances. ¹³  You have gone back to needing ¹⁴  milk, not ¹⁵  solid food.

Hebrews 6:7

6:7 For the ground that has soaked up the rain that frequently falls on ¹⁶  it and yields useful vegetation for those who tend it receives a blessing from God.

Hebrews 6:10

6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints.

Hebrews 7:1

The Nature of Melchizedek’s Priesthood

7:1 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. ¹⁷ 

Hebrews 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 ¹⁸  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?

Hebrews 7:27

7:27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all.

Hebrews 8:5

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 

Hebrews 8:8

8:8 But ²³  showing its fault, ²⁴  God ²⁵  says to them, ²⁶ 

“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.

Hebrews 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. ²⁷ 

Hebrews 11:5

11:5 By faith Enoch was taken up so that he did not see death, and he was not to be found because God took him up. For before his removal he had been commended as having pleased God.

Hebrews 12:25

12:25 Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven?

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

[1:5]  ² tn Grk “I have begotten you.”

[1:5]  ³ tn Grk “And again,” quoting another OT passage.

[1:5]  ⁴ 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]  ⁵ tn Grk “I will be a father to him and he will be a son to me.”

[2:8]  ⁶ tn Grk “you subjected all things under his feet.”

[2:8]  ⁷ sn The expression all things under his control occurs three times in 2:8. The latter two occurrences are not exactly identical to the Greek text of Ps 8:6 quoted at the beginning of the verse, but have been adapted by the writer of Hebrews to fit his argument.

[2:10]  ¹¹ tn Grk “for whom are all things and through whom are all things.”

[2:10]  ¹² 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).

[4:3]  ¹⁶ sn A quotation from Ps 95:11.

[4:3]  ¹⁷ tn Grk “although the works,” continuing the previous reference to God. The referent (God) is specified in the translation for clarity.

[5:12]  ²¹ tn Grk “because of the time.”

[5:12]  ²² tn Grk “the elements of the beginning of the oracles of God.”

[5:12]  ²³ tn Grk “you have come to have a need for.”

[5:12]  ²⁴ 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.

[6:7]  ²⁶ tn Grk “comes upon.”

[7:1]  ³¹ sn A series of quotations from Gen 14:17-19.

[7:11]  ³⁶ tn Grk “based on it.”

[8:5]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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]  ⁴⁴ sn A quotation from Exod 25:40.

[8:8]  ⁴⁶ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ⁴⁷ 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]  ⁴⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ⁴⁹ 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.

[10:1]  ⁵¹ tn Grk “those who approach.”