Hebreohanon 8
Ang Pulong Sa Dios
Si Jesus mao ang Atong Pangulong Pari
8 Mao kini ang buot namong ipasabot sa among ginasulti: kita karon may pangulo na nga pari nga atua didto nagalingkod sa tuo sa trono sa Makagagahom nga Dios sa langit. 2-3 Nagaalagad siya isip pangulong pari didto sa Labing Balaan gayod nga Lugar. Dili tawo ang nagbuhat niana nga lugar kondili ang Ginoo gayod. Ang kada pangulong pari ginapili nga maghalad ngadto sa Dios ug mga halad nga mga mananap ug uban pa nga mga halad. Busa ang atong pangulong pari kinahanglan nga aduna usab siyay ihalad. 4 Kon dinhi pa siya sa yuta, dili gayod siya mahimong pari tungod kay sukad pa kaniadto may mga pari na dinhi nga nagahalad pinasikad sa Kasugoan. 5 Ang ilang gibuhat nga mga paghalad hulagway lamang sa mga butang nga nagakahitabo didto sa langit. Nasayran nato kini tungod kay niadtong ipatindog na ni Moises ang Tolda nga Simbahan miingon ang Dios kaniya, “Siguroha nga ipahimo mo kining tanan sumala gayod sa plano nga gipakita ko kanimo dinhi sa bukid.”[a] 6 Apan ang buluhaton ni Jesus isip pangulong pari labi pang maayo kaysa buluhaton niadtong mga pari. Ug ang bag-o nga kasabotan karon nga iyang gipatigayon labi pang maayo kon itandi sa una nga kasabotan. Tungod kay ang bag-o nga kasabotan pinasikad sa labing maayo nga mga saad sa Dios.
7 Kon walay kulang ang una nga kasabotan dili na unta kini kinahanglan nga ilisan pa. 8 Apan nakita sa Dios ang kakulangon sa mga tawo nga nagsunod niadtong nauna nga kasabotan. Busa miingon siya:
“Moabot ang adlaw nga maghimo ako ug bag-o nga kasabotan sa mga taga-Israel ug sa mga taga-Juda,
9 ug kini dili na sama niadtong kasabotan nga akong gihatag sa ilang mga katigulangan kaniadto sa dihang giagak ko sila pagawas sa Ehipto.
Wala nila tumana ang unang kasabotan nga gihatag ko kanila.
Mao nga gipasagdan ko na lang sila.”
10 Miingon usab ang Ginoo:
“Ang bag-o nga kasabotan nga akong ihatag sa mga taga-Israel sa umaabot nga mga adlaw mao kini: Isilsil ko ang akong mga sugo sa ilang alimpatakan, ug itisok ko kini sa ilang kasingkasing.
Mahimo ako nga ilang Dios, ug mahimo sila nga akong katawhan.
11 Wala nay mosulti sa iyang katagilungsod o sa iyang igsoon, ‘Ilha ang Ginoo.’
Tungod kay silang tanan makaila kanako, gikan sa labing ubos hangtod sa labing dungganon.
12 Kay pasayloon ko sila sa ilang mga daotan nga binuhatan, ug dili ko na hinumdoman pa ang ilang mga sala.”[b]
13 Ug tungod kay nagaingon ang Dios nga may bag-o na nga kasabotan, klaro nga ang una nga kasabotan karaan na, ug ang karaan dili na magamit ug mahanaw lang.
Footnotes
- 8:5
Tan-awa usab ang Exo. 25:40. - 8:12
Tan-awa usab ang Jer. 31:31-34.
Hebrews 8
New English Translation
The High Priest of a Better Covenant
8 Now the main point of what we are saying is this:[a] We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven,[b] 2 a minister in the sanctuary and the true tabernacle that the Lord, not man, set up. 3 For every high priest is appointed to offer both gifts and sacrifices. So this one too had to have something to offer. 4 Now if he were on earth, he would not be a priest, since there are already priests who offer[c] the gifts prescribed by the law. 5 The place where they serve is[d] a sketch[e] 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[f] shown to you on the mountain.”[g] 6 But[h] now Jesus[i] has obtained a superior ministry, since[j] the covenant that he mediates is also better and is enacted[k] on better promises.[l]
7 For if that first covenant had been faultless, no one would have looked for a second one.[m] 8 But[n] showing its fault,[o] God[p] says to them,[q]
“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.
9 “It will not be like the covenant[r] 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.
10 “For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put[s] my laws in their minds[t] and I will inscribe them on their hearts. And I will be their God and they will be my people.[u]
11 “And there will be no need at all[v] 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.[w]
12 “For I will be merciful toward their evil deeds, and their sins I will remember no longer.”[x]
13 When he speaks of a new covenant,[y] he makes the first obsolete. Now what is growing obsolete and aging is about to disappear.[z]
Footnotes
- Hebrews 8:1 tn Grk “the main point of the things being said.”
- Hebrews 8:1 sn An allusion to Ps 110:1; see Heb 1:3, 13.
- Hebrews 8:4 tn Grk “there are those who offer.”
- Hebrews 8:5 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.
- Hebrews 8:5 tn Or “prototype,” “outline.” The Greek word ὑπόδειγμα (hupodeigma) 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.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).
- Hebrews 8:5 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.
- Hebrews 8:5 sn A quotation from Exod 25:40.
- Hebrews 8:6 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).
- Hebrews 8:6 tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.
- Hebrews 8:6 tn Grk “to the degree that.”
- Hebrews 8:6 tn Grk “which is enacted.”
- Hebrews 8:6 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.
- Hebrews 8:7 tn Grk “no occasion for a second one would have been sought.”
- Hebrews 8:8 tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.
- Hebrews 8:8 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.
- Hebrews 8:8 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
- Hebrews 8:8 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 [memphomai, “to find fault with”] can take an accusative or dative direct object.) The reading behind the text above (αὐτοίς, autois), supported by P46 א2 B D2 0278 1739 1881 M, is perhaps a harder reading theologically, and is more ambiguous in meaning. If αὐτοίς goes with μεμφόμενος (memphomenos, 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.
- Hebrews 8:9 tn Grk “not like the covenant,” continuing the description of v. 8b.
- Hebrews 8:10 tn Grk “putting…I will inscribe.”
- Hebrews 8:10 tn Grk “mind.”
- Hebrews 8:10 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.
- Hebrews 8:11 tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”
- Hebrews 8:11 tn Grk “from the small to the great.”
- Hebrews 8:12 sn A quotation from Jer 31:31-34.
- Hebrews 8:13 tn Grk “when he says, ‘new,’” (referring to the covenant).
- Hebrews 8:13 tn Grk “near to disappearing.”
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