Discovery BoxHebrews 9:26
Context9:26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice.
Hebrews 9:1
Context9:1 Now the first covenant, 1 in fact, had regulations for worship and its earthly sanctuary.
Hebrews 10:1-39
Context10:1 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. 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 3 no further consciousness of sin? 10:3 But in those sacrifices 4 there is a reminder of sins year after year. 10:4 For the blood of bulls and goats cannot take away sins. 5 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: 6 I have come – it is written of me in the scroll of the book – to do your will, O God.’” 7
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” 8 (which are offered according to the law), 10:9 then he says, “Here I am: I have come to do your will.” 9 He does away with 10 the first to establish the second. 10:10 By his will 11 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 12 serving and offering the same sacrifices again and again – sacrifices that can never take away sins. 10:12 But when this priest 13 had offered one sacrifice for sins for all time, he sat down at the right hand 14 of God, 10:13 where he is now waiting 15 until his enemies are made a footstool for his feet. 16 10:14 For by one offering he has perfected for all time those who are made holy. 10:15 And the Holy Spirit also witnesses to us, for after saying, 17 10:16 “This is the covenant that I will establish with them after those days, says the Lord. I will put 18 my laws on their hearts and I will inscribe them on their minds,” 19 10:17 then he says, 20 “Their sins and their lawless deeds I will remember no longer.” 21 10:18 Now where there is forgiveness of these, there is no longer any offering for sin.
10:19 Therefore, brothers and sisters, 22 since we have confidence to enter the sanctuary by the blood of Jesus, 10:20 by the fresh and living way that he inaugurated for us 23 through the curtain, that is, through his flesh, 24 10:21 and since we have a great priest 25 over the house of God, 10:22 let us draw near with a sincere heart in the assurance that faith brings, 26 because we have had our hearts sprinkled clean from an evil conscience 27 and our bodies washed in pure water. 10:23 And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy. 10:24 And let us take thought of how to spur one another on to love and good works, 28 10:25 not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day 29 drawing near. 30
10:26 For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, 31 10:27 but only a certain fearful expectation of judgment and a fury 32 of fire that will consume God’s enemies. 33 10:28 Someone who rejected the law of Moses was put to death 34 without mercy on the testimony of two or three witnesses. 35 10:29 How much greater punishment do you think that person deserves who has contempt for 36 the Son of God, and profanes 37 the blood of the covenant that made him holy, 38 and insults the Spirit of grace? 10:30 For we know the one who said, “Vengeance is mine, I will repay,” 39 and again, “The Lord will judge his people.” 40 10:31 It is a terrifying thing to fall into the hands of the living God.
10:32 But remember the former days when you endured a harsh conflict of suffering after you were enlightened. 10:33 At times you were publicly exposed to abuse and afflictions, and at other times you came to share with others who were treated in that way. 10:34 For in fact you shared the sufferings of those in prison, 41 and you accepted the confiscation of your belongings with joy, because you knew that you certainly 42 had a better and lasting possession. 10:35 So do not throw away your confidence, because it 43 has great reward. 10:36 For you need endurance in order to do God’s will and so receive what is promised. 44 10:37 For just a little longer 45 and he who is coming will arrive and not delay. 46 10:38 But my righteous one will live by faith, and if he shrinks back, I 47 take no pleasure in him. 48 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. 49
Hebrews 12:1-29
Context12:1 Therefore, since we are surrounded by such a great cloud of witnesses, 50 we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us, 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. 51 12:3 Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up. 12:4 You have not yet resisted to the point of bloodshed 52 in your struggle against sin. 12:5 And have you forgotten the exhortation addressed to you as sons?
“My son, do not scorn 53 the Lord’s discipline
or give up when he corrects 54 you.
12:6 “For the Lord disciplines the one he loves and chastises every son he accepts.” 55
12:7 Endure your suffering 56 as discipline; 57 God is treating you as sons. For what son is there that a father does not discipline? 12:8 But if you do not experience discipline, 58 something all sons 59 have shared in, then you are illegitimate and are not sons. 12:9 Besides, we have experienced discipline from 60 our earthly fathers 61 and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? 62 12:10 For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness. 12:11 Now all discipline seems painful at the time, not joyful. 63 But later it produces the fruit of peace and righteousness 64 for those trained by it. 12:12 Therefore, strengthen 65 your listless hands and your weak knees, 66 12:13 and make straight paths for your feet, 67 so that what is lame may not be put out of joint but be healed.
12:14 Pursue peace with everyone, and holiness, 68 for without it no one will see the Lord. 12:15 See to it that no one comes short of the grace of God, that no one be like a bitter root springing up 69 and causing trouble, and through him many become defiled. 12:16 And see to it that no one becomes 70 an immoral or godless person like Esau, who sold his own birthright for a single meal. 71 12:17 For you know that 72 later when he wanted to inherit the blessing, he was rejected, for he found no opportunity for repentance, although he sought the blessing 73 with tears. 12:18 For you have not come to something that can be touched, 74 to a burning fire and darkness and gloom and a whirlwind 12:19 and the blast of a trumpet and a voice uttering words 75 such that those who heard begged to hear no more. 76 12:20 For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.” 77 12:21 In fact, the scene 78 was so terrifying that Moses said, “I shudder with fear.” 79 12:22 But you have come to Mount Zion, the city 80 of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly 12:23 and congregation of the firstborn, who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous, who have been made perfect, 12:24 and to Jesus, the mediator 81 of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. 82
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? 12:26 Then his voice shook the earth, but now he has promised, “I will once more shake not only the earth but heaven too.” 83 12:27 Now this phrase “once more” indicates the removal of what is shaken, that is, of created things, so that what is unshaken may remain. 12:28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe. 12:29 For our God is indeed a devouring fire. 84
Hebrews 1:1-14
Context1:1 After God spoke long ago 85 in various portions 86 and in various ways 87 to our ancestors 88 through the prophets, 1:2 in these last days he has spoken to us in a son, 89 whom he appointed heir of all things, and through whom he created the world. 90 1:3 The Son is 91 the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, 92 and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. 93 1:4 Thus he became 94 so far better than the angels as 95 he has inherited a name superior to theirs.
1:5 For to which of the angels did God 96 ever say, “You are my son! Today I have fathered you”? 97 And in another place 98 he says, 99 “I will be his father and he will be my son.” 100 1:6 But when he again brings 101 his firstborn into the world, he says, “Let all the angels of God worship him!” 102 1:7 And he says 103 of the angels, “He makes 104 his angels spirits and his ministers a flame of fire,” 105 1:8 but of 106 the Son he says, 107
“Your throne, O God, is forever and ever, 108
and a righteous scepter 109 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 110 with the oil of rejoicing.” 111
1:10 And,
“You founded the earth in the beginning, Lord, 112
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 113 they will be changed,
but you are the same and your years will never run out.” 114
1:13 But to which of the angels 115 has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? 116 1:14 Are they not all ministering spirits, sent out to serve those 117 who will inherit salvation?
[9:1] 1 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.
[10:1] 1 tn Grk “those who approach.”
[10:2] 1 tn Grk “the worshipers, having been purified once for all, would have.”
[10:3] 1 tn Grk “in them”; the referent (those sacrifices) has been specified in the translation for clarity.
[10:4] 1 tn Grk “for it is impossible for the blood of bulls and goats to take away sins.”
[10:7] 1 tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
[10:7] 2 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] 1 sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.
[10:9] 1 tc The majority of
[10:10] 1 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] 1 tn Or “daily,” “every day.”
[10:12] 1 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] 2 sn An allusion to Ps 110:1.
[10:13] 1 tn Grk “from then on waiting.”
[10:13] 2 sn An allusion to Ps 110:1.
[10:15] 1 tn Grk “after having said,” emphasizing the present impact of this utterance.
[10:16] 1 tn Grk “putting…I will inscribe.”
[10:16] 2 sn A quotation from Jer 31:33.
[10:17] 2 sn A quotation from Jer 31:34.
[10:19] 1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
[10:20] 1 tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.
[10:20] 2 sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.
[10:21] 1 tn Grk “and a great priest,” continuing the construction begun in v. 19.
[10:22] 1 tn Grk “in assurance of faith.”
[10:22] 2 sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).
[10:24] 1 tn Grk “let us consider one another for provoking of love and good deeds.”
[10:25] 1 sn The day refers to that well-known time of Christ’s coming and judgment in the future; see a similar use of “day” in 1 Cor 3:13.
[10:25] 2 tn This paragraph (vv. 19-25) is actually a single, skillfully composed sentence in Greek, but it must be broken into shorter segments for English idiom. It begins with several subordinate phrases (since we have confidence and a great priest), has three parallel exhortations as its main verbs (let us draw near, hold, and take thought), and concludes with several subordinate phrases related to the final exhortation (not abandoning but encouraging).
[10:26] 1 tn Grk “is left,” with “for us” implied by the first half of the verse.
[10:27] 1 tn Grk “zeal,” recalling God’s jealous protection of his holiness and honor (cf. Exod 20:5).
[10:27] 2 tn Grk “the enemies.”
[10:28] 2 sn An allusion to Deut 17:6.
[10:29] 1 tn Grk “tramples under foot.”
[10:29] 2 tn Grk “regarded as common.”
[10:29] 3 tn Grk “by which he was made holy.”
[10:30] 1 sn A quotation from Deut 32:35.
[10:30] 2 sn A quotation from Deut 32:36.
[10:34] 1 tc Most witnesses, including some important ones (א D2 1881 Ï), read δεσμοῖς μου (desmoi" mou, “my imprisonment”) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading δεσμοῖς without the μου (so Ì46 Ψ 104 pc), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις (desmioi"), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western texttypes (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.
[10:34] 2 tn Grk “you yourselves.”
[10:35] 1 tn Grk “which,” but showing the reason.
[10:36] 1 tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.
[10:37] 1 sn A quotation from Isa 26:20.
[10:37] 2 sn A quotation from Hab 2:3.
[10:38] 2 sn A quotation from Hab 2:4.
[10:39] 1 tn Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”
[12:1] 1 tn Grk “having such a great cloud of witnesses surrounding us.”
[12:2] 1 sn An allusion to Ps 110:1.
[12:4] 1 tn Grk “until blood.”
[12:5] 1 tn Or “disregard,” “think little of.”
[12:5] 2 tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.
[12:6] 1 sn A quotation from Prov 3:11-12.
[12:7] 1 tn Grk “endure,” with the object (“your suffering”) understood from the context.
[12:7] 2 tn Or “in order to become disciplined.”
[12:8] 1 tn Grk “you are without discipline.”
[12:8] 2 tn Grk “all”; “sons” is implied by the context.
[12:9] 1 tn Grk “we had our earthly fathers as discipliners.”
[12:9] 2 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.
[12:11] 1 tn Grk “all discipline at the time does not seem to be of joy, but of sorrow.”
[12:11] 2 tn Grk “the peaceful fruit of righteousness.”
[12:12] 2 sn A quotation from Isa 35:3. Strengthen your listless hands and your weak knees refers to the readers’ need for renewed resolve and fresh strength in their struggles (cf. Heb 10:36-39; 12:1-3).
[12:13] 1 sn A quotation from Prov 4:26. The phrase make straight paths for your feet is figurative for “stay on God’s paths.”
[12:14] 1 sn The references to peace and holiness show the close connection between this paragraph and the previous one. The pathway toward “holiness” and the need for it is cited in Heb 12:10 and 14. More importantly Prov 4:26-27 sets up the transition from one paragraph to the next: It urges people to stay on godly paths (Prov 4:26, quoted here in v. 13) and promises that God will lead them in peace if they do so (Prov 4:27 [LXX], quoted in v. 14).
[12:15] 1 tn Grk “that there not be any root of bitterness,” but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted).
[12:16] 1 tn Grk “that there not be any,” continuing from v. 15.
[12:16] 2 sn An allusion to Gen 27:34-41.
[12:17] 1 tn Or a command: “for understand that.”
[12:17] 2 tn Grk “it,” referring either to the repentance or the blessing. But the account in Gen 27:34-41 (which the author appeals to here) makes it clear that the blessing is what Esau sought. Thus in the translation the referent (the blessing) is specified for clarity.
[12:18] 1 tn This describes the nation of Israel approaching God on Mt. Sinai (Exod 19). There is a clear contrast with the reference to Mount Zion in v. 22, so this could be translated “a mountain that can be touched.” But the word “mountain” does not occur here and the more vague description seems to be deliberate.
[12:19] 1 tn Grk “a voice of words.”
[12:19] 2 tn Grk “a voice…from which those who heard begged that a word not be added to them.”
[12:20] 1 sn A quotation from Exod 19:12-13.
[12:21] 1 tn Grk “that which appeared.”
[12:21] 2 tn Grk “I am terrified and trembling.”
[12:22] 1 tn Grk “and the city”; the conjunction is omitted in translation since it seems to be functioning epexegetically – that is, explaining further what is meant by “Mount Zion.”
[12:24] 1 tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.
[12:24] 2 sn Abel’s shed blood cried out to the Lord for justice and judgment, but Jesus’ blood speaks of redemption and forgiveness, something better than Abel’s does (Gen 4:10; Heb 9:11-14; 11:4).
[12:26] 1 sn A quotation from Hag 2:6.
[12:29] 1 sn A quotation from Deut 4:24; 9:3.
[1:1] 1 tn Or “spoke formerly.”
[1:1] 2 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] 3 tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.
[1:1] 4 tn Grk “to the fathers.”
[1:2] 1 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] 2 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] 1 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] 2 tn Grk “by the word of his power.”
[1:3] 3 sn An allusion to Ps 110:1, quoted often in Hebrews.
[1:4] 1 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] 2 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.
[1:5] 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.”
[1:6] 1 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] 2 sn A quotation combining themes from Deut 32:43 and Ps 97:7.
[1:7] 1 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] 2 tn Grk “He who makes.”
[1:7] 3 sn A quotation from Ps 104:4.
[1:8] 2 tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.
[1:8] 3 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] 4 tn Grk “the righteous scepter,” but used generically.
[1:9] 1 sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.
[1:9] 2 sn A quotation from Ps 45:6-7.
[1:10] 1 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] 1 tc The words “like a garment” (ὡς ἱμάτιον, Jw" Jimation) are found in excellent and early
[1:12] 2 sn A quotation from Ps 102:25-27.
[1:13] 1 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).
