Ibrani 10:31

10:31 It is a terrifying thing to fall into the hands of the living God.

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 2:15

2:15 and set free those who were held in slavery all their lives by their fear of death.

Ibrani 7:16

7:16 who has become a priest not by a legal regulation about physical descent ¹  but by the power of an indestructible life.

Ibrani 3:12

3:12 See to it, ²  brothers and sisters, ³  that none of you has ⁴  an evil, unbelieving heart that forsakes ⁵  the living God. ⁶ 

Ibrani 7:25

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

Ibrani 10:38

10:38 But my righteous one will live by faith, and if he shrinks back, I ⁷  take no pleasure in him. ⁸ 

Ibrani 12:22

12:22 But you have come to Mount Zion, the city ⁹  of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly

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 10:20

10:20 by the fresh and living way that he inaugurated for us ¹⁰  through the curtain, that is, through his flesh, ¹¹ 

Ibrani 12:9

12:9 Besides, we have experienced discipline from ¹²  our earthly fathers ¹³  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ¹⁴ 

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 ¹⁵  consciences from dead works to worship the living God.

Ibrani 12:14

Do Not Reject God’s Warning

12:14 Pursue peace with everyone, and holiness, ¹⁶  for without it no one will see the Lord.

Ibrani 7:3

7:3 Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time.

Ibrani 4:12

4:12 For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart.

Ibrani 13:7

13:7 Remember your leaders, who spoke God’s message to you; reflect on the outcome of their lives and imitate their faith.

Ibrani 5:7

5:7 During his earthly life ¹⁷  Christ ¹⁸  offered ¹⁹  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 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.

Ibrani 7:10

7:10 For he was still in his ancestor Abraham’s loins ²⁰  when Melchizedek met him.

Ibrani 7:24

7:24 but he holds his priesthood permanently since he lives forever.

Ibrani 11:35

11:35 and women received back their dead raised to life. ²¹  But others were tortured, not accepting release, to obtain resurrection to a better life. ²² 

Ibrani 11:19

11:19 and he reasoned ²³  that God could even raise him from the dead, and in a sense ²⁴  he received him back from there.

Ibrani 6:11

6:11 But we passionately want each of you to demonstrate the same eagerness for the fulfillment of your hope until the end,

Ibrani 10:39

10:39 But we are not among those who shrink back and thus perish, but are among those who have faith and preserve their souls. ²⁵ 

Ibrani 11:25

11:25 choosing rather to be ill-treated with the people of God than to enjoy sin’s fleeting pleasure.

Ibrani 11:2

11:2 For by it the people of old ²⁶  received God’s commendation. ²⁷ 

Ibrani 12:11

12:11 Now all discipline seems painful at the time, not joyful. ²⁸  But later it produces the fruit of peace and righteousness ²⁹  for those trained by it.

Ibrani 1:12

1:12 and like a robe you will fold them up

and like a garment ³⁰  they will be changed,

but you are the same and your years will never run out.” ³¹ 

Ibrani 13:5

13:5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” ³² 

Ibrani 5:13

5:13 For everyone who lives on milk is inexperienced in the message of righteousness, because he is an infant.

Ibrani 6:2

6:2 teaching about baptisms, laying on of hands, resurrection of the dead, and eternal judgment.

Ibrani 12:13

12:13 and make straight paths for your feet, ³³  so that what is lame may not be put out of joint but be healed.

Ibrani 5:12

5:12 For though you should in fact be teachers by this time, ³⁴  you need someone to teach you the beginning elements of God’s utterances. ³⁵  You have gone back to needing ³⁶  milk, not ³⁷  solid food.

Ibrani 6:1

6:1 Therefore we must progress beyond ³⁸  the elementary ³⁹  instructions about Christ ⁴⁰  and move on ⁴¹  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Ibrani 3:6

3:6 But Christ ⁴²  is faithful as a son over God’s ⁴³  house. We are of his house, ⁴⁴  if in fact we hold firmly ⁴⁵  to our confidence and the hope we take pride in. ⁴⁶ 

Ibrani 3:13

3:13 But exhort one another each day, as long as it is called “Today,” that none of you may become hardened by sin’s deception.

Ibrani 4:13-15

4:13 And no creature is hidden from God, ⁴⁷  but everything is naked and exposed to the eyes of him to whom we must render an account.

Jesus Our Compassionate High Priest

4:14 Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession. 4:15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.

Ibrani 6:12

6:12 so that you may not be sluggish, ⁴⁸  but imitators of those who through faith and perseverance inherit the promises.

Ibrani 6:19

6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, ⁴⁹ 

Ibrani 7:19

7:19 for the law made nothing perfect. On the other hand a better hope is introduced, through which we draw near to God.

Ibrani 8:4

8:4 Now if he were on earth, he would not be a priest, since there are already priests who offer ⁵⁰  the gifts prescribed by the law.

Ibrani 9:10

9:10 They served only for matters of food and drink ⁵¹  and various washings; they are external regulations ⁵²  imposed until the new order came. ⁵³ 

Ibrani 10:7

10:7 “Then I said, ‘Here I am: ⁵⁴  I have come – it is written of me in the scroll of the book – to do your will, O God.’” ⁵⁵ 

Ibrani 10:9

10:9 then he says, “Here I am: I have come to do your will.” ⁵⁶  He does away with ⁵⁷  the first to establish the second.

Ibrani 11:16

11:16 But as it is, ⁵⁸  they aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them.

Ibrani 11:22

11:22 By faith Joseph, at the end of his life, ⁵⁹  mentioned the exodus of the sons of Israel ⁶⁰  and gave instructions about his burial. ⁶¹ 

Ibrani 11:38

11:38 (the world was not worthy of them); they wandered in deserts and mountains and caves and openings in the earth.

Ibrani 12:15-16

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 ⁶²  and causing trouble, and through him many become defiled. 12:16 And see to it that no one becomes ⁶³  an immoral or godless person like Esau, who sold his own birthright for a single meal. ⁶⁴ 

Ibrani 13:3

13:3 Remember those in prison as though you were in prison with them, ⁶⁵  and those ill-treated as though you too felt their torment. ⁶⁶ 

Ibrani 2:14

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ⁶⁷  their humanity, ⁶⁸  so that through death he could destroy ⁶⁹  the one who holds the power of death (that is, the devil),

Ibrani 4:2

4:2 For we had good news proclaimed to us just as they did. But the message they heard did them no good, since they did not join in ⁷⁰  with those who heard it in faith. ⁷¹ 

Ibrani 11:13

11:13 These all died in faith without receiving the things promised, ⁷²  but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners ⁷³  on the earth.

Ibrani 11:37

11:37 They were stoned, sawed apart, ⁷⁴  murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated

Ibrani 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ⁷⁵  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

Ibrani 13:20

Benediction and Conclusion

13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ,

[7:16]  ¹ tn Grk “a law of a fleshly command.”

[3:12]  ² tn Or “take care.”

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

[3:12]  ⁴ tn Grk “that there not be in any of you.”

[3:12]  ⁵ tn Or “deserts,” “rebels against.”

[3:12]  ⁶ tn Grk “in forsaking the living God.”

[10:38]  ⁷ tn Grk “my soul.”

[10:38]  ⁸ sn A quotation from Hab 2:4.

[12:22]  ⁹ 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.”

[10:20]  ¹⁰ tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.

[10:20]  ¹¹ sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.

[12:9]  ¹² tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ¹³ tn Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life.

[12:9]  ¹⁴ tn Grk “and live.”

[12:9]  sn Submit ourselves…to the Father of spirits and receive life. This idea is drawn from Proverbs, where the Lord’s discipline brings life, while resistance to it leads to death (cf. Prov 4:13; 6:23; 10:17; 16:17).

[9:14]  ¹⁵ 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.

[12:14]  ¹⁶ 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).

[5:7]  ¹⁷ tn Grk “in the days of his flesh.”

[5:7]  ¹⁸ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ¹⁹ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

[7:10]  ²⁰ tn Grk “in the loins of his father” (a reference to Abraham). The name “Abraham” has been repeated in the translation at this point (cf. v. 9) in order to clarify the referent (i.e., what ancestor was in view).

[7:10]  sn The point of the phrase still in his ancestor’s loins is that Levi was as yet unborn, still in his ancestor Abraham’s body. Thus Levi participated in Abraham’s action when Abraham paid tithes to Melchizedek.

[11:35]  ²¹ tn Grk “received back their dead from resurrection.”

[11:35]  ²² tn Grk “to obtain a better resurrection.”

[11:19]  ²³ tn Grk “having reasoned,” continuing the ideas of v. 17.

[11:19]  ²⁴ tn Grk “in/by a symbol.”

[10:39]  ²⁵ tn Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”

[11:2]  ²⁶ tn Or “the elders,” “the ancients.”

[11:2]  ²⁷ tn Grk “were attested,” “received commendation”; and Heb 11:4-6 shows this to be from God.

[12:11]  ²⁸ tn Grk “all discipline at the time does not seem to be of joy, but of sorrow.”

[12:11]  ²⁹ tn Grk “the peaceful fruit of righteousness.”

[1:12]  ³⁰ tc The words “like a garment” (ὡς ἱμάτιον, Jw" Jimation) are found in excellent and early mss (Ì⁴⁶ א A B D* 1739) though absent in a majority of witnesses (D¹ Ψ 0243 0278 33 1881 Ï lat sy bo). Although it is possible that longer reading was produced by overzealous scribes who wanted to underscore the frailty of creation, it is much more likely that the shorter reading was produced by scribes who wanted to conform the wording to that of Ps 102:26 (101:27 LXX), which here lacks the second “like a garment.” Both external and internal considerations decidedly favor the longer reading, and point to the author of Hebrews as the one underscoring the difference between the Son and creation.

[1:12]  sn The phrase like a garment here is not part of the original OT text (see tc note above); for this reason it has been printed in normal type.

[1:12]  ³¹ sn A quotation from Ps 102:25-27.

[13:5]  ³² sn A quotation from Deut 31:6, 8.

[12:13]  ³³ sn A quotation from Prov 4:26. The phrase make straight paths for your feet is figurative for “stay on God’s paths.”

[5:12]  ³⁴ tn Grk “because of the time.”

[5:12]  ³⁵ tn Grk “the elements of the beginning of the oracles of God.”

[5:12]  ³⁶ tn Grk “you have come to have a need for.”

[5:12]  ³⁷ tc ‡ Most texts, including some early and important ones (א² A B* D Ψ 0122 0278 1881 Ï sy Cl), have καί (kai, “and”) immediately preceding οὐ (ou, “not”), but other equally significant witnesses (Ì⁴⁶ א* B² C 33 81 1739 lat Or Did) lack the conjunction. As it was a natural tendency for scribes to add a coordinating conjunction, the καί appears to be a motivated reading. On balance, it is probably best to regard the shorter reading as authentic. NA²⁷ has καί in brackets, indicating doubts as to its authenticity.

[6:1]  ³⁸ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ³⁹ tn Or “basic.”

[6:1]  ⁴⁰ tn Grk “the message of the beginning of Christ.”

[6:1]  ⁴¹ tn Grk “leaving behind…let us move on.”

[3:6]  ⁴² sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ⁴³ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ⁴⁴ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ⁴⁵ 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]  ⁴⁶ tn Grk “the pride of our hope.”

[4:13]  ⁴⁷ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[6:12]  ⁴⁸ tn Or “dull.”

[6:19]  ⁴⁹ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.

[8:4]  ⁵⁰ tn Grk “there are those who offer.”

[9:10]  ⁵¹ tn Grk “only for foods and drinks.”

[9:10]  ⁵² 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]  ⁵³ tn Grk “until the time of setting things right.”

[10:7]  ⁵⁴ tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[10:7]  ⁵⁵ sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”

[10:9]  ⁵⁶ 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]  ⁵⁷ tn Or “abolishes.”

[11:16]  ⁵⁸ tn Grk “now.”

[11:22]  ⁵⁹ tn Grk “coming to an end,” “dying.”

[11:22]  ⁶⁰ sn Joseph’s prophecy about the exodus of the sons of Israel is found in Gen 50:24.

[11:22]  ⁶¹ tn Grk “about his bones,” which refers by metonymy to the disposition of his bones, i.e., his burial.

[11:22]  sn The instructions about his burial are recorded in Gen 50:25.

[12:15]  ⁶² 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]  ⁶³ tn Grk “that there not be any,” continuing from v. 15.

[12:16]  ⁶⁴ sn An allusion to Gen 27:34-41.

[13:3]  ⁶⁵ tn Grk “as being imprisoned together.”

[13:3]  ⁶⁶ tn Or “since you too are vulnerable”; Grk “you also being in the body.”

[2:14]  ⁶⁷ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ⁶⁸ tn Grk “the same.”

[2:14]  ⁶⁹ tn Or “break the power of,” “reduce to nothing.”

[4:2]  ⁷⁰ tn Or “they were not united.”

[4:2]  ⁷¹ tc A few mss (א and a few versional witnesses) have the nominative singular participle συγκεκερασμένος (sunkekerasmeno", “since it [the message] was not combined with faith by those who heard it”), a reading that refers back to the ὁ λόγος (Jo logo", “the message”). There are a few other variants here (e.g., συγκεκεραμμένοι [sunkekerammenoi] in 104, συγκεκεραμένους [sunkekeramenou"] in 1881 Ï), but the accusative plural participle συγκεκερασμένους (sunkekerasmenou"), found in Ì^13vid,46 A B C D* Ψ 0243 0278 33 81 1739 2464 pc, has by far the best external credentials. This participle agrees with the previous ἐκείνους (ekeinou", “those”), a more difficult construction grammatically than the nominative singular. Thus, both on external and internal grounds, συγκεκερασμένους is preferred.

[11:13]  ⁷² tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

[11:13]  ⁷³ tn Or “sojourners.”

[11:37]  ⁷⁴ tc The reading ἐπρίσθησαν (ejprisqhsan, “they were sawed apart”) is found in some important witnesses (Ì⁴⁶ [D* twice reads ἐπίρσθησαν, “they were burned”?] pc sy^p sa Or^pt Eus). Other mss have ἐπειράσθησαν (ejpeirasqhsan, “they were tempted”), either before “sawed apart” ([א] L P [048] 33 81 326 1505 pc sy^h), after “sawed apart” (Ì^13vid A D¹ Ψ 1739 1881 Ï lat bo Or^pt), or altogether in place of “sawed apart” (0150 vg^mss Cl). Since the two words ἐπρίσθησαν and ἐπειράσθησαν are so much alike in sight and sound, and since the position of “they were tempted” varies in the mss, it seems best to say that ἐπειράσθησαν is an accidental corruption of ἐπρίσθησαν or an intentional change to a more common word (the root of ἐπρίσθησαν [πρίζω, prizw] occurs only here in the NT, while the root of ἐπειράσθησαν [πειράζω, peirazw] occurs 38 times). The best reading here seems to be “sawed apart” without any addition before or after. (See TCGNT 603-4, for a discussion of emendations that scholars have proposed for this difficult problem.)

[12:1]  ⁷⁵ tn Grk “having such a great cloud of witnesses surrounding us.”