Ibrani 5:2-3

5:2 He is able to deal compassionately with those who are ignorant and erring, since he also is subject to weakness, 5:3 and for this reason he is obligated to make sin offerings for himself as well as for the people.

Ibrani 6:8

6:8 But if it produces thorns and thistles, it is useless and about to be cursed; ¹  its fate is to be burned.

Ibrani 7:9

7:9 And it could be said that Levi himself, who receives tithes, paid a tithe through Abraham.

Ibrani 9:10

9:10 They served only for matters of food and drink ²  and various washings; they are external regulations ³  imposed until the new order came. ⁴ 

Ibrani 10:17

10:17 then he says, ⁵  “Their sins and their lawless deeds I will remember no longer.” ⁶ 

Ibrani 10:24

10:24 And let us take thought of how to spur one another on to love and good works, ⁷ 

Ibrani 11:20

11:20 By faith also Isaac blessed Jacob and Esau concerning the future.

Ibrani 11:36

11:36 And others experienced mocking and flogging, and even chains and imprisonment.

Ibrani 12:22

12:22 But you have come to Mount Zion, the city ⁸  of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly

Ibrani 12:24

12:24 and to Jesus, the mediator ⁹  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ¹⁰ 

Ibrani 13:8

13:8 Jesus Christ is the same yesterday and today and forever!

[6:8]  ¹ tn Grk “near to a curse.”

[9:10]  ² tn Grk “only for foods and drinks.”

[9:10]  ³ tc Most witnesses (D¹ Ï) have “various washings, and external regulations” (βαπτισμοῖς καὶ δικαιώμασιν, baptismoi" kai dikaiwmasin), with both nouns in the dative. The translation “washings; they are… regulations” renders βαπτισμοῖς, δικαιώματα (baptismoi", dikaiwmata; found in such important mss as Ì⁴⁶ א* A I P 0278 33 1739 1881 al sa) in which case δικαιώματα is taken as the nominative subject of the participle ἐπικείμενα (epikeimena). It seems far more likely that scribes would conform δικαιώματα to the immediately preceding datives and join it to them by καί than they would to the following nominative participle. Both on external and internal evidence the text is thus secure as reading βαπτισμοῖς, δικαιώματα.

[9:10]  ⁴ tn Grk “until the time of setting things right.”

[10:17]  ⁵ tn Grk “and.”

[10:17]  ⁶ sn A quotation from Jer 31:34.

[10:24]  ⁷ tn Grk “let us consider one another for provoking of love and good deeds.”

[12:22]  ⁸ 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]  ⁹ 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]  ¹⁰ 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).