Ibrani 1:3

1:3 The Son is ¹  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ²  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ³ 

Ibrani 3:6

3:6 But Christ ⁴  is faithful as a son over God’s ⁵  house. We are of his house, ⁶  if in fact we hold firmly ⁷  to our confidence and the hope we take pride in. ⁸ 

Ibrani 5:7

5:7 During his earthly life ⁹  Christ ¹⁰  offered ¹¹  both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.

Ibrani 6:7

6:7 For the ground that has soaked up the rain that frequently falls on ¹²  it and yields useful vegetation for those who tend it receives a blessing from God.

Ibrani 6:10

6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints.

Ibrani 7:27

7:27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all.

Ibrani 9:4

9:4 It contained the golden altar of incense and the ark of the covenant covered entirely with gold. In this ark ¹³  were the golden urn containing the manna, Aaron’s rod that budded, and the stone tablets of the covenant.

Ibrani 9:14

9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our ¹⁴  consciences from dead works to worship the living God.

Ibrani 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 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. ¹⁵ 

Ibrani 10:16

10:16 “This is the covenant that I will establish with them after those days, says the Lord. I will put ¹⁶  my laws on their hearts and I will inscribe them on their minds,” ¹⁷ 

Ibrani 10:29

10:29 How much greater punishment do you think that person deserves who has contempt for ¹⁸  the Son of God, and profanes ¹⁹  the blood of the covenant that made him holy, ²⁰  and insults the Spirit of grace?

Ibrani 11:4

11:4 By faith Abel offered God a greater sacrifice than Cain, and through his faith ²¹  he was commended as righteous, because God commended him for his offerings. And through his faith ²²  he still speaks, though he is dead.

Ibrani 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ²³  constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith.

Ibrani 12:2

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. ²⁴ 

Ibrani 13:21

13:21 equip you with every good thing to do his will, working in us ²⁵  what is pleasing before him through Jesus Christ, to whom be glory forever. ²⁶  Amen.

[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.

[3:6]  ⁴ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ⁵ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ⁶ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ⁷ tc The reading adopted by the translation is found in Ì^13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν (mecri telou" bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.

[3:6]  ⁸ tn Grk “the pride of our hope.”

[5:7]  ⁹ tn Grk “in the days of his flesh.”

[5:7]  ¹⁰ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ¹¹ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

[6:7]  ¹² tn Grk “comes upon.”

[9:4]  ¹³ tn Grk “in which”; in the translation the referent (the ark) has been specified for clarity.

[9:14]  ¹⁴ tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D² 0278 33 1739^c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.

[10:1]  ¹⁵ tn Grk “those who approach.”

[10:16]  ¹⁶ tn Grk “putting…I will inscribe.”

[10:16]  ¹⁷ sn A quotation from Jer 31:33.

[10:29]  ¹⁸ tn Grk “tramples under foot.”

[10:29]  ¹⁹ tn Grk “regarded as common.”

[10:29]  ²⁰ tn Grk “by which he was made holy.”

[11:4]  ²¹ tn Or “through his sacrifice”; Grk “through which.”

[11:4]  ²² tn Or “through his sacrifice”; Grk “through it.”

[11:7]  ²³ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[12:2]  ²⁴ sn An allusion to Ps 110:1.

[13:21]  ²⁵ tc Some mss (C P Ψ 6 629* 630 1505 pm latt sy^h) read ὑμῖν (Jumin, “in you”) here, but ἡμῖν (Jhmin) has stronger external support (Ì⁴⁶ א A D^vid K 0243 0285 33 81 104 326 365 629^c 1175 1739 1881 pm sy^p co). It is also more likely that ἡμῖν would have been changed to ὑμῖν in light of the “you” which occurs at the beginning of the verse than vice versa.

[13:21]  ²⁶ tc ‡ Most mss (א A [C*] 0243 0285 33 1739 1881 Ï latt) include the words “and ever” here, but the shorter reading (supported by Ì⁴⁶ C³ D Ψ 6 104 365 1505 al) is preferred on internal grounds. It seemed more likely that scribes would assimilate the wording to the common NT doxological expression “for ever and ever,” found especially in the Apocalypse (cf., e.g., 1 Tim 1:17; 2 Tim 4:18; Rev 4:9; 22:5) than to the “forever” of Heb 13:8. Nevertheless, a decision is difficult here. NA²⁷ places the phrase in brackets, indicating doubts as to its authenticity.