Discovery BoxHebrews 9:12
Context9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured 1 eternal redemption.
Hebrews 9:1
Context9:1 Now the first covenant, 2 in fact, had regulations for worship and its earthly sanctuary.
Hebrews 1:1
Context1:1 After God spoke long ago 3 in various portions 4 and in various ways 5 to our ancestors 6 through the prophets,
Hebrews 1:1
Context1:1 After God spoke long ago 7 in various portions 8 and in various ways 9 to our ancestors 10 through the prophets,
Hebrews 1:7
Context1:7 And he says 11 of the angels, “He makes 12 his angels spirits and his ministers a flame of fire,” 13
Revelation 1:5
Context1:5 and from Jesus Christ – the faithful 14 witness, 15 the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free 16 from our sins at the cost of 17 his own blood
[9:12] 1 tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”
[9:1] 2 tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.
[1:1] 3 tn Or “spoke formerly.”
[1:1] 4 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] 5 tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.
[1:1] 6 tn Grk “to the fathers.”
[1:1] 7 tn Or “spoke formerly.”
[1:1] 8 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] 9 tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.
[1:1] 10 tn Grk “to the fathers.”
[1:7] 11 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] 12 tn Grk “He who makes.”
[1:7] 13 sn A quotation from Ps 104:4.
[1:5] 14 tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”
[1:5] 15 sn The Greek term translated witness can mean both “witness” and “martyr.”
[1:5] 16 tc The reading “set free” (λύσαντι, lusanti) has better ms support (Ì18 א A C 1611 2050 2329 2351 ÏA sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 ÏK lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.
[1:5] 17 tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.
