Ibrani 12:4

12:4 You have not yet resisted to the point of bloodshed ¹  in your struggle against sin.

Ibrani 13:8

13:8 Jesus Christ is the same yesterday and today and forever!

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 9:10

9:10 They served only for matters of food and drink ²  and various washings; they are external regulations ³  imposed until the new order came. ⁴ 

Ibrani 3:14

3:14 For we have become partners with Christ, if in fact we hold our initial confidence ⁵  firm until the end.

Ibrani 13:24

13:24 Greetings to all your leaders and all the saints. Those from Italy send you greetings.

Ibrani 7:24

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

Ibrani 5:6

5:6 as also in another place God ⁶  says, “You are a priest forever in the order of Melchizedek.” ⁷ 

Ibrani 6:20

6:20 where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek. ⁸ 

Ibrani 1:8

1:8 but of ⁹  the Son he says, ¹⁰ 

“Your throne, O God, is forever and ever, ¹¹ 

and a righteous scepter ¹²  is the scepter of your kingdom.

Ibrani 10:14

10:14 For by one offering he has perfected for all time those who are made holy.

Ibrani 3:6

3:6 But Christ ¹³  is faithful as a son over God’s ¹⁴  house. We are of his house, ¹⁵  if in fact we hold firmly ¹⁶  to our confidence and the hope we take pride in. ¹⁷ 

Ibrani 7:21

7:21 but Jesus ¹⁸  did so ¹⁹  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’” ²⁰  –

Ibrani 11:22

11:22 By faith Joseph, at the end of his life, ²¹  mentioned the exodus of the sons of Israel ²²  and gave instructions about his burial. ²³ 

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 10:37

10:37 For just a little longer ²⁴  and he who is coming will arrive and not delay. ²⁵ 

Ibrani 13:21

13:21 equip you with every good thing to do his will, working in us ²⁶  what is pleasing before him through Jesus Christ, to whom be glory forever. ²⁷  Amen.

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 5:14

5:14 But solid food is for the mature, whose perceptions are trained by practice to discern both good and evil.

Ibrani 6:6

6:6 and then have committed apostasy, ²⁸  to renew them again to repentance, since ²⁹  they are crucifying the Son of God for themselves all over again ³⁰  and holding him up to contempt.

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, ³¹ 

Ibrani 12:22

12:22 But you have come to Mount Zion, the city ³²  of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly

Ibrani 10:13

10:13 where he is now waiting ³³  until his enemies are made a footstool for his feet. ³⁴ 

Ibrani 12:21

12:21 In fact, the scene ³⁵  was so terrifying that Moses said, “I shudder with fear.” ³⁶ 

Ibrani 1:13

1:13 But to which of the angels ³⁷  has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? ³⁸ 

Ibrani 8:13

8:13 When he speaks of a new covenant, ³⁹  he makes the first obsolete. Now what is growing obsolete and aging is about to disappear. ⁴⁰ 

Ibrani 10:12

10:12 But when this priest ⁴¹  had offered one sacrifice for sins for all time, he sat down at the right hand ⁴²  of God,

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 12:18

12:18 For you have not come to something that can be touched, ⁴³  to a burning fire and darkness and gloom and a whirlwind

Ibrani 2:3

2:3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him,

Ibrani 8:11

8:11 “And there will be no need at all ⁴⁴  for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. ⁴⁵ 

Ibrani 12:23

12:23 and congregation of the firstborn, who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous, who have been made perfect,

Ibrani 7:28

7:28 For the law appoints as high priests men subject to weakness, ⁴⁶  but the word of solemn affirmation that came after the law appoints a son made perfect forever.

Ibrani 7:17

7:17 For here is the testimony about him: ⁴⁷  “You are a priest forever in the order of Melchizedek.” ⁴⁸ 

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. ⁴⁹ 

Ibrani 10:31

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

Ibrani 12:15

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 ⁵⁰  and causing trouble, and through him many become defiled.

Ibrani 8:5

8:5 The place where they serve is ⁵¹  a sketch ⁵²  and shadow of the heavenly sanctuary, just as Moses was warned by God as he was about to complete the tabernacle. For he says, “See that you make everything according to the design ⁵³  shown to you on the mountain.” ⁵⁴ 

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 ⁵⁵  with those who heard it in faith. ⁵⁶ 

Ibrani 6:10

6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints.

Ibrani 12:25

12:25 Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven?

Ibrani 6:15

6:15 And so by persevering, Abraham ⁵⁷  inherited the promise.

Ibrani 2:2

2:2 For if the message spoken through angels ⁵⁸  proved to be so firm that every violation ⁵⁹  or disobedience received its just penalty,

Ibrani 2:6

2:6 Instead someone testified somewhere:

“What is man that you think of him ⁶⁰  or the son of man that you care for him?

Ibrani 3:5

3:5 Now Moses was faithful in all God’s ⁶¹  house ⁶²  as a servant, to testify to the things that would be spoken.

Ibrani 4:1

God’s Promised Rest

4:1 Therefore we must be wary ⁶³  that, while the promise of entering his rest remains open, none of you may seem to have come short of it.

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 6:19

6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, ⁶⁴ 

Ibrani 12:20

12:20 For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.” ⁶⁵ 

Ibrani 11:36

11:36 And others experienced mocking and flogging, and even chains and imprisonment.

Ibrani 11:40

11:40 For God had provided something better for us, so that they would be made perfect together with us. ⁶⁶ 

Ibrani 9:19

9:19 For when Moses had spoken every command to all the people according to the law, he took the blood of calves and goats with water and scarlet wool and hyssop and sprinkled both the book itself and all the people,

Ibrani 11:13

11:13 These all died in faith without receiving the things promised, ⁶⁷  but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners ⁶⁸  on the earth.

Ibrani 11:35

11:35 and women received back their dead raised to life. ⁶⁹  But others were tortured, not accepting release, to obtain resurrection to a better life. ⁷⁰ 

Ibrani 3:12

3:12 See to it, ⁷¹  brothers and sisters, ⁷²  that none of you has ⁷³  an evil, unbelieving heart that forsakes ⁷⁴  the living God. ⁷⁵ 

Ibrani 4:14

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.

Ibrani 6:16

6:16 For people ⁷⁶  swear by something greater than themselves, ⁷⁷  and the oath serves as a confirmation to end all dispute. ⁷⁸ 

Ibrani 7:26

7:26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens.

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, ⁷⁹ 

Ibrani 11:8

11:8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going.

Ibrani 11:23

11:23 By faith, when Moses was born, his parents hid him ⁸⁰  for three months, because they saw the child was beautiful and they were not afraid of the king’s edict.

Ibrani 12:5

12:5 And have you forgotten the exhortation addressed to you as sons?

“My son, do not scorn ⁸¹  the Lord’s discipline

or give up when he corrects ⁸²  you.

Ibrani 12:9

12:9 Besides, we have experienced discipline from ⁸³  our earthly fathers ⁸⁴  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ⁸⁵ 

Ibrani 12:17

12:17 For you know that ⁸⁶  later when he wanted to inherit the blessing, he was rejected, for he found no opportunity for repentance, although he sought the blessing ⁸⁷  with tears.

Ibrani 12:19

12:19 and the blast of a trumpet and a voice uttering words ⁸⁸  such that those who heard begged to hear no more. ⁸⁹ 

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 2:9

2:9 but we see Jesus, who was made lower than the angels for a little while, ⁹⁰  now crowned with glory and honor because he suffered death, ⁹¹  so that by God’s grace he would experience ⁹²  death on behalf of everyone.

Ibrani 4:7

4:7 So God ⁹³  again ordains a certain day, “Today,” speaking through David ⁹⁴  after so long a time, as in the words quoted before, ⁹⁵  “O, that today you would listen as he speaks! ⁹⁶  Do not harden your hearts.”

Ibrani 5:7

5:7 During his earthly life ⁹⁷  Christ ⁹⁸  offered ⁹⁹  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 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 8:6

8:6 But ¹⁰⁰  now Jesus ¹⁰¹  has obtained a superior ministry, since ¹⁰²  the covenant that he mediates is also better and is enacted ¹⁰³  on better promises. ¹⁰⁴ 

Ibrani 10:22

10:22 let us draw near with a sincere heart in the assurance that faith brings, ¹⁰⁵  because we have had our hearts sprinkled clean from an evil conscience ¹⁰⁶  and our bodies washed in pure water.

Ibrani 11:9

11:9 By faith he lived as a foreigner ¹⁰⁷  in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs ¹⁰⁸  of the same promise.

Ibrani 11:37

11:37 They were stoned, sawed apart, ¹⁰⁹  murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated

Ibrani 11:4

11:4 By faith Abel offered God a greater sacrifice than Cain, and through his faith ¹¹⁰  he was commended as righteous, because God commended him for his offerings. And through his faith ¹¹¹  he still speaks, though he is dead.

Ibrani 12:2

12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. ¹¹² 

[12:4]  ¹ tn Grk “until blood.”

[9:10]  ² tn Grk “only for foods and drinks.”

[9:10]  ³ 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]  ⁴ tn Grk “until the time of setting things right.”

[3:14]  ⁵ tn Grk “the beginning of the confidence.”

[5:6]  ⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[5:6]  ⁷ sn A quotation from Ps 110:4.

[6:20]  ⁸ sn A quotation from Ps 110:4, picked up again from Heb 5:6, 10.

[1:8]  ⁹ tn Or “to.”

[1:8]  ¹⁰ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ¹¹ tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

[1:8]  ¹² tn Grk “the righteous scepter,” but used generically.

[3:6]  ¹³ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ¹⁴ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ¹⁵ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ¹⁶ 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]  ¹⁷ tn Grk “the pride of our hope.”

[7:21]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ¹⁹ tn The words “did so” are not in the Greek text, but are implied.

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

[11:22]  ²¹ tn Grk “coming to an end,” “dying.”

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

[11:22]  ²³ 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.

[10:37]  ²⁴ sn A quotation from Isa 26:20.

[10:37]  ²⁵ sn A quotation from Hab 2:3.

[13:21]  ²⁶ tc Some mss (C P Ψ 6 629* 630 1505 pm latt sy^h) read ὑμῖν (Jumin, “in you”) here, but ἡμῖν (Jhmin) has stronger external support (Ì⁴⁶ א A D^vid K 0243 0285 33 81 104 326 365 629^c 1175 1739 1881 pm sy^p co). It is also more likely that ἡμῖν would have been changed to ὑμῖν in light of the “you” which occurs at the beginning of the verse than vice versa.

[13:21]  ²⁷ tc ‡ Most mss (א A [C*] 0243 0285 33 1739 1881 Ï latt) include the words “and ever” here, but the shorter reading (supported by Ì⁴⁶ C³ D Ψ 6 104 365 1505 al) is preferred on internal grounds. It seemed more likely that scribes would assimilate the wording to the common NT doxological expression “for ever and ever,” found especially in the Apocalypse (cf., e.g., 1 Tim 1:17; 2 Tim 4:18; Rev 4:9; 22:5) than to the “forever” of Heb 13:8. Nevertheless, a decision is difficult here. NA²⁷ places the phrase in brackets, indicating doubts as to its authenticity.

[6:6]  ²⁸ tn Or “have fallen away.”

[6:6]  ²⁹ tn Or “while”; Grk “crucifying…and holding.” The Greek participles here (“crucifying…and holding”) can be understood as either causal (“since”) or temporal (“while”).

[6:6]  ³⁰ tn Grk “recrucifying the son of God for themselves.”

[9:13]  ³¹ 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).

[12:22]  ³² 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.”

[10:13]  ³³ tn Grk “from then on waiting.”

[10:13]  ³⁴ sn An allusion to Ps 110:1.

[12:21]  ³⁵ tn Grk “that which appeared.”

[12:21]  ³⁶ tn Grk “I am terrified and trembling.”

[12:21]  sn A quotation from Deut 9:19.

[1:13]  ³⁷ 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]  ³⁸ sn A quotation from Ps 110:1.

[8:13]  ³⁹ tn Grk “when he says, ‘new,’” (referring to the covenant).

[8:13]  ⁴⁰ tn Grk “near to disappearing.”

[10:12]  ⁴¹ tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.

[10:12]  ⁴² sn An allusion to Ps 110:1.

[12:18]  ⁴³ 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.

[8:11]  ⁴⁴ tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

[8:11]  ⁴⁵ tn Grk “from the small to the great.”

[7:28]  ⁴⁶ sn See Heb 5:2 where this concept was introduced.

[7:17]  ⁴⁷ tn Grk “for he/it is witnessed that.”

[7:17]  ⁴⁸ sn A quotation from Ps 110:4 (see Heb 5:6 and 6:20).

[10:39]  ⁴⁹ tn Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”

[12:15]  ⁵⁰ 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.

[8:5]  ⁵¹ tn Grk “who serve in,” referring to the Levitical priests, but focusing on the provisional and typological nature of the tabernacle in which they served.

[8:5]  ⁵² tn Or “prototype,” “outline.” The Greek word ὑπόδειγμα (Jupodeigma) does not mean “copy,” as it is often translated; it means “something to be copied,” a basis for imitation. BDAG 1037 s.v. 2 lists both Heb 8:5 and 9:23 under the second category of usage, “an indication of someth. that appears at a subsequent time,” emphasizing the temporal progression between the earthly and heavenly sanctuaries.

[8:5]  sn There are two main options for understanding the conceptual background of the heavenly sanctuary imagery. The first is to understand the imagery to be functioning on a vertical plane. This background is Hellenistic, philosophical, and spatial in orientation and sees the earthly sanctuary as a copy of the heavenly reality. The other option is to see the imagery functioning on a horizontal plane. This background is Jewish, eschatological, and temporal and sees the heavenly sanctuary as the fulfillment and true form of the earthly sanctuary which preceded it. The second option is preferred, both for lexical reasons (see tn above) and because it fits the Jewish context of the book (although many scholars prefer to emphasize the relationship the book has to Hellenistic thought).

[8:5]  ⁵³ tn The word τύπος (tupos) here has the meaning “an archetype serving as a model, type, pattern, model” (BDAG 1020 s.v. 6.a). This is in keeping with the horizontal imagery accepted for this verse (see sn on “sketch” earlier in the verse). Here Moses was shown the future heavenly sanctuary which, though it did not yet exist, became the outline for the earthly sanctuary.

[8:5]  ⁵⁴ sn A quotation from Exod 25:40.

[4:2]  ⁵⁵ tn Or “they were not united.”

[4:2]  ⁵⁶ 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.

[6:15]  ⁵⁷ tn Grk “he”; in the translation the referent (Abraham) has been specified for clarity.

[2:2]  ⁵⁸ sn The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deut 33:2; Ps 68:17-18; Acts 7:38, 53; Gal 3:19; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136]).

[2:2]  ⁵⁹ tn Grk “through angels became valid and every violation.”

[2:6]  ⁶⁰ tn Grk “remember him.”

[3:5]  ⁶¹ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:5]  ⁶² sn A quotation from Num 12:7.

[4:1]  ⁶³ tn Grk “let us fear.”

[6:19]  ⁶⁴ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.

[12:20]  ⁶⁵ sn A quotation from Exod 19:12-13.

[11:40]  ⁶⁶ tn The Greek phrasing emphasizes this point by negating the opposite: “so that they would not be made perfect without us.”

[11:13]  ⁶⁷ tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

[11:13]  ⁶⁸ tn Or “sojourners.”

[11:35]  ⁶⁹ tn Grk “received back their dead from resurrection.”

[11:35]  ⁷⁰ tn Grk “to obtain a better resurrection.”

[3:12]  ⁷¹ tn Or “take care.”

[3:12]  ⁷² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:12]  ⁷³ tn Grk “that there not be in any of you.”

[3:12]  ⁷⁴ tn Or “deserts,” “rebels against.”

[3:12]  ⁷⁵ tn Grk “in forsaking the living God.”

[6:16]  ⁷⁶ 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]  ⁷⁷ tn Grk “by something greater”; the rest of the comparison (“than themselves”) is implied.

[6:16]  ⁷⁸ tn Grk “the oath for confirmation is an end of all dispute.”

[10:26]  ⁷⁹ tn Grk “is left,” with “for us” implied by the first half of the verse.

[11:23]  ⁸⁰ tn Grk “Moses, when he was born, was hidden by his parents.”

[12:5]  ⁸¹ tn Or “disregard,” “think little of.”

[12:5]  ⁸² tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[12:9]  ⁸³ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ⁸⁴ 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]  ⁸⁵ 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).

[12:17]  ⁸⁶ tn Or a command: “for understand that.”

[12:17]  ⁸⁷ 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.

[12:19]  ⁸⁸ tn Grk “a voice of words.”

[12:19]  ⁸⁹ tn Grk “a voice…from which those who heard begged that a word not be added to them.”

[2:9]  ⁹⁰ tn Or “who was made a little lower than the angels.”

[2:9]  ⁹¹ tn Grk “because of the suffering of death.”

[2:9]  ⁹² tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[4:7]  ⁹³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:7]  ⁹⁴ sn Ps 95 does not mention David either in the text or the superscription. It is possible that the writer of Hebrews is attributing the entire collection of psalms to David (although some psalms are specifically attributed to other individuals or groups).

[4:7]  ⁹⁵ tn Grk “as it has been said before” (see Heb 3:7).

[4:7]  ⁹⁶ tn Grk “today if you hear his voice.”

[5:7]  ⁹⁷ tn Grk “in the days of his flesh.”

[5:7]  ⁹⁸ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ⁹⁹ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

[8:6]  ¹⁰⁰ sn The Greek text indicates a contrast between vv. 4-5 and v. 6 that is difficult to render in English: Jesus’ status in the old order of priests (vv. 4-5) versus his superior ministry (v. 6).

[8:6]  ¹⁰¹ tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.

[8:6]  ¹⁰² tn Grk “to the degree that.”

[8:6]  ¹⁰³ tn Grk “which is enacted.”

[8:6]  ¹⁰⁴ sn This linkage of the change in priesthood with a change in the law or the covenant goes back to Heb 7:12, 22 and is picked up again in Heb 9:6-15 and 10:1-18.

[10:22]  ¹⁰⁵ tn Grk “in assurance of faith.”

[10:22]  ¹⁰⁶ sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).

[11:9]  ¹⁰⁷ tn Or “settled as a resident alien.”

[11:9]  ¹⁰⁸ tn Or “heirs with him.”

[11:37]  ¹⁰⁹ 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.)

[11:4]  ¹¹⁰ tn Or “through his sacrifice”; Grk “through which.”

[11:4]  ¹¹¹ tn Or “through his sacrifice”; Grk “through it.”

[12:2]  ¹¹² sn An allusion to Ps 110:1.