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 3:6

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

Ibrani 3:12

3:12 See to it, ⁸  brothers and sisters, ⁹  that none of you has ¹⁰  an evil, unbelieving heart that forsakes ¹¹  the living God. ¹² 

Ibrani 4:11

4:11 Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience.

Ibrani 6:4

6:4 For it is impossible in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit,

Ibrani 6:17

6:17 In the same way ¹³  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ¹⁴  and so he intervened with an oath,

Ibrani 7:6

7:6 But Melchizedek ¹⁵  who does not share their ancestry ¹⁶  collected a tithe ¹⁷  from Abraham and blessed ¹⁸  the one who possessed the promise.

Ibrani 7:8

7:8 and in one case tithes are received by mortal men, while in the other by him who is affirmed to be alive.

Ibrani 7:21

7:21 but Jesus ¹⁹  did so ²⁰  with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’” ²¹  –

Ibrani 7:28

7:28 For the law appoints as high priests men subject to weakness, ²²  but the word of solemn affirmation that came after the law appoints a son made perfect forever.

Ibrani 9:17

9:17 For a will takes effect only at death, since it carries no force while the one who made it is alive.

Ibrani 9:25

9:25 And he did not enter to offer ²³  himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own,

Ibrani 10:9

10:9 then he says, “Here I am: I have come to do your will.” ²⁴  He does away with ²⁵  the first to establish the second.

Ibrani 11:17

11:17 By faith Abraham, when he was tested, offered up Isaac. He had received the promises, ²⁶  yet he was ready to offer up ²⁷  his only son.

Ibrani 12:7

12:7 Endure your suffering ²⁸  as discipline; ²⁹  God is treating you as sons. For what son is there that a father does not discipline?

Ibrani 12:10

12:10 For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness.

Ibrani 12:14-16

Do Not Reject God’s Warning

12:14 Pursue peace with everyone, and holiness, ³⁰  for without it no one will see the Lord. 12:15 See to it that no one comes short of the grace of God, that no one be like a bitter root springing up ³¹  and causing trouble, and through him many become defiled. 12:16 And see to it that no one becomes ³²  an immoral or godless person like Esau, who sold his own birthright for a single meal. ³³ 

Ibrani 12:18

12:18 For you have not come to something that can be touched, ³⁴  to a burning fire and darkness and gloom and a whirlwind

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.

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.

[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.

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

[3:6]  ⁴ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ⁵ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ⁶ 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]  ⁷ tn Grk “the pride of our hope.”

[3:12]  ⁸ tn Or “take care.”

[3:12]  ⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:12]  ¹⁰ tn Grk “that there not be in any of you.”

[3:12]  ¹¹ tn Or “deserts,” “rebels against.”

[3:12]  ¹² tn Grk “in forsaking the living God.”

[6:17]  ¹³ tn Grk “in which.”

[6:17]  ¹⁴ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[7:6]  ¹⁵ tn Grk “the one”; in the translation the referent (Melchizedek) has been specified for clarity.

[7:6]  ¹⁶ tn Grk “is not descended from them.”

[7:6]  ¹⁷ tn Or “a tenth part.”

[7:6]  ¹⁸ sn The verbs “collected…and blessed” emphasize the continuing effect of the past actions, i.e., Melchizedek’s importance.

[7:21]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ²⁰ tn The words “did so” are not in the Greek text, but are implied.

[7:21]  ²¹ sn A quotation from Ps 110:4 (see Heb 5:6, 6:20, and 7:17).

[7:28]  ²² sn See Heb 5:2 where this concept was introduced.

[9:25]  ²³ tn Grk “and not that he might offer,” continuing the previous construction.

[10:9]  ²⁴ 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]  ²⁵ tn Or “abolishes.”

[11:17]  ²⁶ tn Here “received the promises” refers to the pledges themselves, not to the things God promised.

[11:17]  ²⁷ tn Grk “he was offering up.” The tense of this verb indicates the attempt or readiness to sacrifice Isaac without the actual completion of the deed.

[12:7]  ²⁸ tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ²⁹ tn Or “in order to become disciplined.”

[12:14]  ³⁰ 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).

[12:15]  ³¹ tn Grk “that there not be any root of bitterness,” but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted).

[12:15]  sn An allusion to Deut 29:18.

[12:16]  ³² tn Grk “that there not be any,” continuing from v. 15.

[12:16]  ³³ sn An allusion to Gen 27:34-41.

[12:18]  ³⁴ tn This describes the nation of Israel approaching God on Mt. Sinai (Exod 19). There is a clear contrast with the reference to Mount Zion in v. 22, so this could be translated “a mountain that can be touched.” But the word “mountain” does not occur here and the more vague description seems to be deliberate.