Ibrani 4:4

4:4 For he has spoken somewhere about the seventh day in this way: “And God rested on the seventh day from all his works,” ¹ 

Ibrani 8:8

8:8 But ²  showing its fault, ³  God ⁴  says to them, ⁵ 

“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.

Ibrani 11:26

11:26 He regarded abuse suffered for Christ ⁶  to be greater wealth than the treasures of Egypt, for his eyes were fixed on ⁷  the reward.

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 12:17

12:17 For you know that ⁸  later when he wanted to inherit the blessing, he was rejected, for he found no opportunity for repentance, although he sought the blessing ⁹  with tears.

Ibrani 13:4

13:4 Marriage must be honored among all and the marriage bed kept undefiled, for God will judge sexually immoral people and adulterers.

[4:4]  ¹ sn A quotation from Gen 2:2.

[8:8]  ² tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ³ 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.

[8:8]  ⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ⁵ 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 [memfomai, “to find fault with”] can take an accusative or dative direct object.) The reading behind the text above (αὐτοίς, autoi"), supported by Ì⁴⁶ א² B D² 0278 1739 1881 Ï, is perhaps a harder reading theologically, and is more ambiguous in meaning. If αὐτοίς goes with μεμφόμενος (memfomeno", 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.

[11:26]  ⁶ tn Grk “the abuse [or ‘reproach’] of Christ.”

[11:26]  ⁷ tn Grk “he was looking away to.”

[12:17]  ⁸ tn Or a command: “for understand that.”

[12:17]  ⁹ tn Grk “it,” referring either to the repentance or the blessing. But the account in Gen 27:34-41 (which the author appeals to here) makes it clear that the blessing is what Esau sought. Thus in the translation the referent (the blessing) is specified for clarity.