Ibrani 10:34-38

10:34 For in fact you shared the sufferings of those in prison, ¹  and you accepted the confiscation of your belongings with joy, because you knew that you certainly ²  had a better and lasting possession. 10:35 So do not throw away your confidence, because it ³  has great reward. 10:36 For you need endurance in order to do God’s will and so receive what is promised. ⁴  10:37 For just a little longer ⁵  and he who is coming will arrive and not delay. ⁶  10:38 But my righteous one will live by faith, and if he shrinks back, I ⁷  take no pleasure in him. ⁸ 

Ibrani 12:1-4

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ⁹  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. ¹⁰  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 ¹¹  in your struggle against sin.

Ibrani 12:14

Do Not Reject God’s Warning

12:14 Pursue peace with everyone, and holiness, ¹²  for without it no one will see the Lord.

[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]  ³ tn Grk “which,” but showing the reason.

[10:36]  ⁴ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[10:37]  ⁵ sn A quotation from Isa 26:20.

[10:37]  ⁶ sn A quotation from Hab 2:3.

[10:38]  ⁷ tn Grk “my soul.”

[10:38]  ⁸ sn A quotation from Hab 2:4.

[12:1]  ⁹ tn Grk “having such a great cloud of witnesses surrounding us.”

[12:2]  ¹⁰ sn An allusion to Ps 110:1.

[12:4]  ¹¹ tn Grk “until blood.”

[12:14]  ¹² 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).