Hebrews 1:1-4 sets out a thesis that the rest of the book will unpack by way of encouraging its Christian audience to remain faithful.
The author's constant appeal to the Hebrew Scriptures accounts for the traditional title, "The Letter to the Hebrews", although the book doesn't look much like a letter, and it never identifies its audience as ...
'Clean' (טָהֵר) in Leviticus 16
The Hebrew verb טָהֵר / taher is used consistently throughout the Hebrew Bible in terms of cleansing or purifying, and so in the context of Leviticus 16 the stated meaning is that by performing the described ritual, the High Priest would have his sins cleansed and he would become pure. This ritual purification was required ...
It could be contested that Heb 11:9 actually reads "as did Isaac and Jacob", as per the NIV, but that's not your question! In summary:
Abraham was 100 years old when Isaac was born (Genesis 21:5)
Abraham was 175 years old when he died (Genesis 25:7)
Isaac was 60 years old when Jacob was born (Genesis 25:26)
Therefore Jacob would have known Abraham for ...
Well, hardly a "contradiction" as that term is normally understood. But there is a potential misunderstanding, as OP notes, which can be addressed in two ways:
(1) To assume that ἀπέθανον "[these] died" is a simple way of talking about the end of their mortal existence, and not pedantically filling it out with "...or were translated without experiencing ...
An important piece of evidence that provides a partial answer for this question comes from the Dead Sea Scrolls (DSS).
A large number of fragments were found in Cave 11, among them a text known as 11Q13 or 11QMelchizedek. In brief (and quoting the "About" text from the DeadSeaScrolls.org.il site),1 it is a short text which
focuses on Melchizedek, ...
The short answer to the question that forms this thread's title is: "no".
Unpacking that, the key words in the second half of the verse, Ἀσπάζονται ὑμᾶς οἱ ἀπὸ τῆς Ἰταλίας, simply refer to native Italians in whatever place the writer was currently located.
This is a long-held view: see for example Marcus Dods' explanation in The Expositor's Greek Testament ...
According to Genesis 27:39-40, Isaac did extend to Esau the following blessing.
Behold, your dwelling shall be of the fatness of the earth, and of the
dew of heaven from above. By your sword you shall live, and you shall
serve your brother; And it shall come to pass, when you become
restless, that you shall break his yoke from your neck.
Several techniques that people use to establish literary dependence include:
Identical passages of several words or more
Unusual or unexpected words matching (especially usages that are idiosyncratic to one of the authors)
Overal structure matching
Matches in narrative or parenthetical material (this precludes the possibility that both are just quoting the ...
Authorship of Hebrews
Expansion of Pauline Authorship
The only overt clue as to the authorship is the reference to Timothy in Hebrews 13:23. This, in addition to the Eastern/Alexandrian tradition of Pauline authorship, led many to believe that Paul was the author. This is supported by significant uncial evidence that places Hebrews with other Pauline works ...
Historically there is a clear distinction between the king and the high priest. The first was always from the tribe of Judah and the second from the tribe of Levi. Even if there are examples of kings that also were priests, that was never an accepted order.
Still Jesus is claimed to be the Messiah (King):
Jesus and his disciples went on to the villages ...
I find it interesting to see how many times questions are asked here that impute bias and ill motives to the translators of the NWT. Of course, it is even more interesting to see how often people offering an answer are willing to jump aboard and do the same, since, presumably, those offering answers would be persons more disposed to objective analysis.
Restatement: What is the difference between Faith and Hope, in New Testament texts? Evidently, the usage of the Greek words, "Faith" and "Hope", are clearly distinct from each other, even used in the same sentence, so it seems there must be a notable difference between the two.
Answer: "Hope" bears with it an emotional sense of "Joyful Expectation" ; ...
The expression διὰ παντός means
always, continually, constantly (BDAG, "διὰ", A.2.a)
This is a formulaic adverbial phrase, but it isn't really so hard to arrive at from the literal meaning of the two words if one understands διὰ as "throughout, through, during" (A.2.a). The following word is the genitive form of the adjective "all" (the genitive being ...
I am a simple soul that sees this in a much less complicated manner. As best I can tell, most modern versions have Heb 1:1 translated quite accurately, namely, "God, after He spoke long ago to the fathers in the prophets in many portions and in many ways".
The "Many ways" that God spoke through an inspired writer might include:
In John 17:19, the Greek word (correctly) translated "sanctify" is ἁγιάζω (hagiazó). BDAG defines this word as primarily to, "set aside something, or make it suitable for ritual purpose, consecrate, dedicate".
Thus, Jesus was simply saying that He was dedicating Himself to the task that lay ahead of Him - His high priestly ministry and kingly duties on our ...
While I am sure that Melchisedek is eternal in the sense that he is in heaven with Christ, Heb. 7:3 was not saying Melchisidek never had a mother or father. The understanding comes from knowing customary Jewish terminology. If they did not have the record of the genealogy to prove the lineage to Aaron, the priesthood was not legitimate, and they would say ...
The NWT translation rests on two quirks of Koine Greek.
Ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα τοῦ αἰῶνος, ...(SBLGNT)
the throne of you the God into the age of the age, ...(my nearly word-for-word translation)
First, the nominative case and the vocative case often share the same forms. So the original passage has two occurrences of the word form "ὁ" (...
The Idea in Brief
The soul is the very life that all living creatures appear to share. (Thus no cadaver, whether man or animal, possesses the "nephesh.") However, only human beings possess the spirit, which appears to be the "Image of God."
The passage of Hebrews 4:12 appears to discriminate between the material and immaterial aspects of the ...
As the OP correctly notes, Hebrews 1:6:
ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ. (Westcott and Hort)
And again, when he brings the firstborn into the world, he says, “Let all God's angels worship him.” (ESV)
is most likely a quote of an LXX version of Deuteronomy 32:43
Although he was a son, he learned obedience through what he suffered. And being made perfect (τελειωθεὶς), he became the source of eternal salvation to all who obey him, being designated by God a high priest after the order of Melchizedek. (Hebrews 5:8-10 ESV)
How this applies to Jesus who was already perfect can be seen in how the word is used elsewhere:
Just because the text identifies the angels doesn't mean that the human characters had that knowledge, or at least not initially.
The Biblical instances which would be commonly understood to be times when people were unaware they were entertaining angels are:
Abraham in Genesis 18
Lot in Genesis 19
Gideon in Judges 6
Samson's parents in Judges 13
Is it not the case that the writer, having clearly stated that Enoch did not see death, then excludes Enoch from the statement, "These all died," ?
It is unnecessary for the writer to break into the second statement and add "except for Enoch" as the writer has already excluded that singular circumstance by previously defining it separately.
The Broader Context Answers "Covenant"
Grammatically, the singular feminine ἡ πρώτη ἐκείνη ("that first") could match to either the singular feminine λειτουργία ("ministry) or singular feminine διαθήκη ("covenant").
Proximity would argue toward the nearer referent to "covenant," but proximity is not always the ...
The point in Hebrews 10 is not just "It is impossible for the blood of bulls and goats to take away sins." There is a bigger picture here related to typology. Here is the context:
Hebrews 10:1 The law is only a shadow of the good things that are coming—not the realities themselves. For this reason it can never, by the same sacrifices repeated ...
Yes, I think Jesus is the Logos mentioned in Hebrews 4:12, for a few reasons.
To start with, the ESV translation: "For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. And no creature is hidden from his ...
For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without ...
I think the question arises out of a dubious translation, and I'm not sure what accounts for the ISV's almost unique offering of "fragmentary" here.1 Even so, there is something here worth probing, although the way the question is framed partially obcures this. The central question (slightly tweaked for clarity) is:
[OP] ...what point is [the author of ...
Is 'many' necessarily exclusionary?
No. The relevant bit of Heb 9:28 (NA-28 | ESV):
οὕτως καὶ ὁ Χριστὸς ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας
so Christ also, having been offered once to bear the sins of many
The contrast is made between Christ's once offering (prospherō) and the many whose sin he has taken upon himself (anapherō). ...