Ibrani 11:40

11:40 For God had provided something better for us, so that they would be made perfect together with us. ¹ 

Ibrani 12:29

12:29 For our God is indeed a devouring fire. ² 

Ibrani 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ³  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ⁴ 

Ibrani 6:20

6:20 where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek. ⁵ 

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 10:26

10:26 For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, ⁶ 

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 13:23

13:23 You should know that ⁷  our brother Timothy has been released. If he comes soon, he will be with me when I see you. ⁸ 

Ibrani 4:15

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 9:24

9:24 For Christ did not enter a sanctuary made with hands – the representation ⁹  of the true sanctuary ¹⁰  – but into heaven itself, and he appears now in God’s presence for us.

Ibrani 12:9

12:9 Besides, we have experienced discipline from ¹¹  our earthly fathers ¹²  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ¹³ 

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,

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 ¹⁴  consciences from dead works to worship the living God.

[11:40]  ¹ tn The Greek phrasing emphasizes this point by negating the opposite: “so that they would not be made perfect without us.”

[12:29]  ² sn A quotation from Deut 4:24; 9:3.

[3:1]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ⁴ tn Grk “of our confession.”

[6:20]  ⁵ sn A quotation from Ps 110:4, picked up again from Heb 5:6, 10.

[10:26]  ⁶ tn Grk “is left,” with “for us” implied by the first half of the verse.

[13:23]  ⁷ tn Grk “Know that” (an imperative).

[13:23]  ⁸ tn Grk “has been released, with whom, if he comes soon, I will see you.”

[9:24]  ⁹ tn Or “prefiguration.”

[9:24]  ¹⁰ tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

[12:9]  ¹¹ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ¹² 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]  ¹³ 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]  ¹⁴ 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.