Ibrani 1:13

1:13 But to which of the angels ¹  has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? ² 

Ibrani 4:16

4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help. ³ 

Ibrani 6:16-17

6:16 For people ⁴  swear by something greater than themselves, ⁵  and the oath serves as a confirmation to end all dispute. ⁶  6:17 In the same way ⁷  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ⁸  and so he intervened with an oath,

Ibrani 7:2

7:2 To him ⁹  also Abraham apportioned a tithe ¹⁰  of everything. ¹¹  His name first means ¹²  king of righteousness, then king of Salem, that is, king of peace.

Ibrani 7:6

7:6 But Melchizedek ¹³  who does not share their ancestry ¹⁴  collected a tithe ¹⁵  from Abraham and blessed ¹⁶  the one who possessed the promise.

Ibrani 7:14

7:14 For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe.

Ibrani 9:13

9:13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, ¹⁷ 

Ibrani 10:9

10:9 then he says, “Here I am: I have come to do your will.” ¹⁸  He does away with ¹⁹  the first to establish the second.

Ibrani 11:28

11:28 By faith he kept the Passover and the sprinkling of the blood, ²⁰  so that the one who destroyed the firstborn would not touch them.

Ibrani 12:3

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.

Ibrani 12:14

Do Not Reject God’s Warning

12:14 Pursue peace with everyone, and holiness, ²¹  for without it no one will see the Lord.

Ibrani 12:22

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

Ibrani 12:28

12:28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe.

Ibrani 13:15

13:15 Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of our lips, acknowledging his name.

Ibrani 13:18

13:18 Pray for us, for we are sure that we have a clear conscience and desire to conduct ourselves rightly in every respect.

[1:13]  ¹ sn The parallel phrases to which of the angels in vv. 5 and 13 show the unity of this series of quotations (vv. 5-14) in revealing the superiority of the Son over angels (v. 4).

[1:13]  ² sn A quotation from Ps 110:1.

[4:16]  ³ tn Grk “for timely help.”

[6:16]  ⁴ tn The plural Greek term ἄνθρωποι (anqrwpoi) is used here in a generic sense, referring to both men and women, and is thus translated “people.”

[6:16]  ⁵ tn Grk “by something greater”; the rest of the comparison (“than themselves”) is implied.

[6:16]  ⁶ tn Grk “the oath for confirmation is an end of all dispute.”

[6:17]  ⁷ tn Grk “in which.”

[6:17]  ⁸ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[7:2]  ⁹ tn Grk “to whom,” continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:2]  ¹⁰ tn Or “a tenth part.”

[7:2]  ¹¹ sn A quotation from Gen 14:20.

[7:2]  ¹² tn Grk “first being interpreted,” describing Melchizedek.

[7:6]  ¹³ tn Grk “the one”; in the translation the referent (Melchizedek) has been specified for clarity.

[7:6]  ¹⁴ tn Grk “is not descended from them.”

[7:6]  ¹⁵ tn Or “a tenth part.”

[7:6]  ¹⁶ sn The verbs “collected…and blessed” emphasize the continuing effect of the past actions, i.e., Melchizedek’s importance.

[9:13]  ¹⁷ tn Grk “for the purifying of the flesh.” The “flesh” here is symbolic of outward or ritual purity in contrast to inner purity, that of the conscience (cf. Heb 9:9).

[10:9]  ¹⁸ tc The majority of mss, especially the later ones (א² 0278^vid 1739 Ï lat), have ὁ θεός (Jo qeo", “God”) at this point, while most of the earliest and best witnesses lack such an explicit addressee (so Ì⁴⁶ א* A C D K P Ψ 33 1175 1881 2464 al). The longer reading is a palpable corruption, apparently motivated in part by the wording of Ps 40:8 (39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7.

[10:9]  ¹⁹ tn Or “abolishes.”

[11:28]  ²⁰ tn Grk “the pouring out of the blood.”

[11:28]  sn The sprinkling of the blood refers here to the application of the blood to the doorways of the Israelite houses (cf. Exod 12:7, 13).

[12:14]  ²¹ 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).

[12:22]  ²² 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.”