Ibrani 12:7

12:7 Endure your suffering ¹  as discipline; ²  God is treating you as sons. For what son is there that a father does not discipline?

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 10:36

10:36 For you need endurance in order to do God’s will and so receive what is promised. ³ 

Ibrani 13:19

13:19 I especially ask you to pray ⁴  that I may be restored to you very soon.

Ibrani 11:33

11:33 Through faith they conquered kingdoms, administered justice, ⁵  gained what was promised, ⁶  shut the mouths of lions,

Ibrani 10:33

10:33 At times you were publicly exposed to abuse and afflictions, and at other times you came to share with others who were treated in that way.

Ibrani 4:1

God’s Promised Rest

4:1 Therefore we must be wary ⁷  that, while the promise of entering his rest remains open, none of you may seem to have come short of it.

Ibrani 13:3

13:3 Remember those in prison as though you were in prison with them, ⁸  and those ill-treated as though you too felt their torment. ⁹ 

Ibrani 9:6

9:6 So with these things prepared like this, the priests enter continually into the outer tent ¹⁰  as they perform their duties.

Ibrani 9:10

9:10 They served only for matters of food and drink ¹¹  and various washings; they are external regulations ¹²  imposed until the new order came. ¹³ 

Ibrani 2:2

2:2 For if the message spoken through angels ¹⁴  proved to be so firm that every violation ¹⁵  or disobedience received its just penalty,

Ibrani 10:11

10:11 And every priest stands day after day ¹⁶  serving and offering the same sacrifices again and again – sacrifices that can never take away sins.

Ibrani 11:28

11:28 By faith he kept the Passover and the sprinkling of the blood, ¹⁷  so that the one who destroyed the firstborn would not touch them.

Ibrani 9:15

9:15 And so he is the mediator ¹⁸  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ¹⁹  since he died ²⁰  to set them free from the violations committed under the first covenant.

Ibrani 9:9

9:9 This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper.

Ibrani 11:29

11:29 By faith they crossed the Red Sea as if on dry ground, but when the Egyptians tried it, they were swallowed up.

Ibrani 5:1

5:1 For every high priest is taken from among the people ²¹  and appointed ²²  to represent them before God, ²³  to offer both gifts and sacrifices for sins.

Ibrani 13:17

13:17 Obey your leaders and submit to them, for they keep watch over your souls and will give an account for their work. ²⁴  Let them do this ²⁵  with joy and not with complaints, for this would be no advantage for you.

Ibrani 9:16

9:16 For where there is a will, the death of the one who made it must be proven. ²⁶ 

Ibrani 3:17

3:17 And against whom was God ²⁷  provoked for forty years? Was it not those who sinned, whose dead bodies fell in the wilderness? ²⁸ 

Ibrani 1:3

1:3 The Son is ²⁹  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ³⁰  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ³¹ 

Ibrani 11:12

11:12 So in fact children ³²  were fathered by one man – and this one as good as dead – like the number of stars in the sky and like the innumerable grains of sand ³³  on the seashore. ³⁴ 

Ibrani 10:7

10:7 “Then I said, ‘Here I am: ³⁵  I have come – it is written of me in the scroll of the book – to do your will, O God.’” ³⁶ 

Ibrani 10:10

10:10 By his will ³⁷  we have been made holy through the offering of the body of Jesus Christ once for all.

Ibrani 10:9

10:9 then he says, “Here I am: I have come to do your will.” ³⁸  He does away with ³⁹  the first to establish the second.

Ibrani 13:21

13:21 equip you with every good thing to do his will, working in us ⁴⁰  what is pleasing before him through Jesus Christ, to whom be glory forever. ⁴¹  Amen.

Ibrani 10:24

10:24 And let us take thought of how to spur one another on to love and good works, ⁴² 

Ibrani 9:18

9:18 So even the first covenant was inaugurated with blood. ⁴³ 

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 10:25

10:25 not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day ⁴⁴  drawing near. ⁴⁵ 

Ibrani 13:6

13:6 So we can say with confidence, “The Lord is my helper, and ⁴⁶  I will not be afraid. What can man do to me?” ⁴⁷ 

Ibrani 7:27

7:27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all.

Ibrani 9:7

9:7 But only the high priest enters once a year into the inner tent, ⁴⁸  and not without blood that he offers for himself and for the sins of the people committed in ignorance. ⁴⁹ 

Ibrani 5:2

5:2 He is able to deal compassionately with those who are ignorant and erring, since he also is subject to weakness,

Ibrani 11:24

11:24 By faith, when he grew up, Moses refused to be called the son of Pharaoh’s daughter,

Ibrani 6:3

6:3 And this is what we intend to do, ⁵⁰  if God permits.

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 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 10:2

10:2 For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have ⁵¹  no further consciousness of sin?

Ibrani 12:16

12:16 And see to it that no one becomes ⁵²  an immoral or godless person like Esau, who sold his own birthright for a single meal. ⁵³ 

Ibrani 9:20

9:20 and said, “This is the blood of the covenant that God has commanded you to keep.” ⁵⁴ 

Ibrani 4:6

4:6 Therefore it remains for some to enter it, yet those to whom it was previously proclaimed did not enter because of disobedience.

Ibrani 4:10

4:10 For the one who enters God’s ⁵⁵  rest has also rested from his works, just as God did from his own works.

Ibrani 6:9

6:9 But in your case, dear friends, even though we speak like this, we are convinced of better things relating to salvation.

Ibrani 9:25

9:25 And he did not enter to offer ⁵⁶  himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own,

Ibrani 10:12

10:12 But when this priest ⁵⁷  had offered one sacrifice for sins for all time, he sat down at the right hand ⁵⁸  of God,

Ibrani 11:21-22

11:21 By faith Jacob, as he was dying, blessed each of the sons of Joseph and worshiped as he leaned on his staff. ⁵⁹  11:22 By faith Joseph, at the end of his life, ⁶⁰  mentioned the exodus of the sons of Israel ⁶¹  and gave instructions about his burial. ⁶² 

Ibrani 12:17

12:17 For you know that ⁶³  later when he wanted to inherit the blessing, he was rejected, for he found no opportunity for repentance, although he sought the blessing ⁶⁴  with tears.

Ibrani 13:2

13:2 Do not neglect hospitality, because through it some have entertained angels without knowing it. ⁶⁵ 

Ibrani 8:5

8:5 The place where they serve is ⁶⁶  a sketch ⁶⁷  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 ⁶⁸  shown to you on the mountain.” ⁶⁹ 

Ibrani 3:2

3:2 who is faithful to the one who appointed him, as Moses was also in God’s ⁷⁰  house. ⁷¹ 

Ibrani 11:10

11:10 For he was looking forward to the city with firm foundations, ⁷²  whose architect and builder is God.

Ibrani 11:20

11:20 By faith also Isaac blessed Jacob and Esau concerning the future.

Ibrani 11:25

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

Ibrani 13:16

13:16 And do not neglect to do good and to share what you have, ⁷³  for God is pleased with such sacrifices.

Ibrani 2:10

2:10 For it was fitting for him, for whom and through whom all things exist, ⁷⁴  in bringing many sons to glory, to make the pioneer ⁷⁵  of their salvation perfect through sufferings.

Ibrani 10:29

10:29 How much greater punishment do you think that person deserves who has contempt for ⁷⁶  the Son of God, and profanes ⁷⁷  the blood of the covenant that made him holy, ⁷⁸  and insults the Spirit of grace?

Ibrani 11:37

11:37 They were stoned, sawed apart, ⁷⁹  murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated

Ibrani 13:9

13:9 Do not be carried away by all sorts of strange teachings. ⁸⁰  For it is good for the heart to be strengthened by grace, not ritual meals, ⁸¹  which have never benefited those who participated in them.

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. ⁸² 

Ibrani 3:7

Exposition of Psalm 95: Hearing God’s Word in Faith

3:7 Therefore, as the Holy Spirit says, ⁸³ 

“Oh, that today you would listen as he speaks! ⁸⁴ 

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 3:15

3:15 As it says, ⁸⁵  “Oh, that today you would listen as he speaks! ⁸⁶  Do not harden your hearts as in the rebellion.” ⁸⁷ 

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 5:14

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

Ibrani 6:13

6:13 Now when God made his promise to Abraham, since he could swear by no one greater, he swore by himself,

Ibrani 6:17

6:17 In the same way ⁸⁸  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ⁸⁹  and so he intervened with an oath,

Ibrani 7:13

7:13 Yet the one these things are spoken about belongs to ⁹⁰  a different tribe, and no one from that tribe ⁹¹  has ever officiated at the altar.

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 9:8

9:8 The Holy Spirit is making clear that the way into the holy place had not yet appeared as long as the old tabernacle ⁹²  was standing.

Ibrani 10:30

10:30 For we know the one who said, “Vengeance is mine, I will repay,” ⁹³  and again, “The Lord will judge his people.” ⁹⁴ 

Ibrani 11:11

11:11 By faith, even though Sarah herself was barren and he was too old, ⁹⁵  he received the ability to procreate, ⁹⁶  because he regarded the one who had given the promise to be trustworthy.

Ibrani 11:17

11:17 By faith Abraham, when he was tested, offered up Isaac. He had received the promises, ⁹⁷  yet he was ready to offer up ⁹⁸  his only son.

Ibrani 11:23

11:23 By faith, when Moses was born, his parents hid him ⁹⁹  for three months, because they saw the child was beautiful and they were not afraid of the king’s edict.

Ibrani 11:34

11:34 quenched raging fire, ¹⁰⁰  escaped the edge of the sword, gained strength in weakness, ¹⁰¹  became mighty in battle, put foreign armies to flight,

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 12:9

12:9 Besides, we have experienced discipline from ¹⁰²  our earthly fathers ¹⁰³  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ¹⁰⁴ 

Ibrani 12:18

12:18 For you have not come to something that can be touched, ¹⁰⁵  to a burning fire and darkness and gloom and a whirlwind

Ibrani 13:10

13:10 We have an altar that those who serve in the tabernacle have no right to eat from.

Ibrani 2:14

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ¹⁰⁶  their humanity, ¹⁰⁷  so that through death he could destroy ¹⁰⁸  the one who holds the power of death (that is, the devil),

Ibrani 5:7

5:7 During his earthly life ¹⁰⁹  Christ ¹¹⁰  offered ¹¹¹  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 6:1

6:1 Therefore we must progress beyond ¹¹²  the elementary ¹¹³  instructions about Christ ¹¹⁴  and move on ¹¹⁵  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Ibrani 7:5

7:5 And those of the sons of Levi who receive the priestly office ¹¹⁶  have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen, ¹¹⁷  although they too are descendants of Abraham. ¹¹⁸ 

Ibrani 7:11

Jesus and the Priesthood of Melchizedek

7:11 So if perfection had in fact been possible through the Levitical priesthood – for on that basis ¹¹⁹  the people received the law – what further need would there have been for another priest to arise, said to be in the order of Melchizedek and not in Aaron’s order?

Ibrani 9:24

9:24 For Christ did not enter a sanctuary made with hands – the representation ¹²⁰  of the true sanctuary ¹²¹  – but into heaven itself, and he appears now in God’s presence for us.

Ibrani 11:9

11:9 By faith he lived as a foreigner ¹²²  in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs ¹²³  of the same promise.

Ibrani 11:35

11:35 and women received back their dead raised to life. ¹²⁴  But others were tortured, not accepting release, to obtain resurrection to a better life. ¹²⁵ 

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 ¹²⁶  consciences from dead works to worship the living God.

Ibrani 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ¹²⁷ 

[12:7]  ¹ tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ² tn Or “in order to become disciplined.”

[10:36]  ³ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[13:19]  ⁴ tn Grk “I urge you to do this all the more.”

[11:33]  ⁵ tn This probably refers to the righteous rule of David and others. But it could be more general and mean “did what was righteous.”

[11:33]  ⁶ tn Grk “obtained promises,” referring to the things God promised, not to the pledges themselves.

[11:33]  sn Gained what was promised. They saw some of God’s promises fulfilled, even though the central promise remained unfulfilled until Christ came (cf. vv. 39-40).

[4:1]  ⁷ tn Grk “let us fear.”

[13:3]  ⁸ tn Grk “as being imprisoned together.”

[13:3]  ⁹ tn Or “since you too are vulnerable”; Grk “you also being in the body.”

[9:6]  ¹⁰ tn Grk “the first tent.”

[9:10]  ¹¹ tn Grk “only for foods and drinks.”

[9:10]  ¹² 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]  ¹³ tn Grk “until the time of setting things right.”

[2:2]  ¹⁴ 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]  ¹⁵ tn Grk “through angels became valid and every violation.”

[10:11]  ¹⁶ tn Or “daily,” “every day.”

[11:28]  ¹⁷ tn Grk “the pouring out of the blood.”

[11:28]  sn The sprinkling of the blood refers here to the application of the blood to the doorways of the Israelite houses (cf. Exod 12:7, 13).

[9:15]  ¹⁸ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[9:15]  ¹⁹ tn Grk “the promise of the eternal inheritance.”

[9:15]  ²⁰ tn Grk “a death having occurred.”

[5:1]  ²¹ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”

[5:1]  ²² tn Grk “who is taken from among people is appointed.”

[5:1]  ²³ tn Grk “appointed on behalf of people in reference to things relating to God.”

[13:17]  ²⁴ tn Or “as ones who will give an account”; Grk “as giving an account.”

[13:17]  ²⁵ tn Grk “that they may do this.”

[9:16]  ²⁶ tn Grk “there is a necessity for the death of the one who made it to be proven.”

[3:17]  ²⁷ tn Grk “he”; in the translation the referent (God) has been specified for clarity.

[3:17]  ²⁸ sn An allusion to God’s judgment pronounced in Num 14:29, 32.

[1:3]  ²⁹ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ³⁰ tn Grk “by the word of his power.”

[1:3]  ³¹ sn An allusion to Ps 110:1, quoted often in Hebrews.

[11:12]  ³² tn Grk “these”; in the translation the referent (children) has been specified for clarity.

[11:12]  ³³ tn Grk a collective “the sand.”

[11:12]  ³⁴ sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).

[10:7]  ³⁵ tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[10:7]  ³⁶ 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.”

[10:10]  ³⁷ tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:9]  ³⁸ 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]  ³⁹ tn Or “abolishes.”

[13:21]  ⁴⁰ 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]  ⁴¹ 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.

[10:24]  ⁴² tn Grk “let us consider one another for provoking of love and good deeds.”

[9:18]  ⁴³ sn The Greek text reinforces this by negating the opposite (“not even the first covenant was inaugurated without blood”), but this double negation is not used in contemporary English.

[10:25]  ⁴⁴ sn The day refers to that well-known time of Christ’s coming and judgment in the future; see a similar use of “day” in 1 Cor 3:13.

[10:25]  ⁴⁵ tn This paragraph (vv. 19-25) is actually a single, skillfully composed sentence in Greek, but it must be broken into shorter segments for English idiom. It begins with several subordinate phrases (since we have confidence and a great priest), has three parallel exhortations as its main verbs (let us draw near, hold, and take thought), and concludes with several subordinate phrases related to the final exhortation (not abandoning but encouraging).

[13:6]  ⁴⁶ tc Some important mss (א* C* P 0285^vid 33 1175 1739 pc lat) lack καί (kai), but because the omission conforms to the wording of Ps 118:6 (117:6 LXX), it is suspect.

[13:6]  ⁴⁷ sn A quotation from Ps 118:6.

[9:7]  ⁴⁸ tn Grk “the second tent.”

[9:7]  ⁴⁹ tn Or perhaps “the unintentional sins of the people”; Grk “the ignorances of the people.” Cf. BDAG 13 s.v. ἀγνόημα, “sin committed in ignorance/unintentionally.” This term seems to be simply a synonym for “sins” (cf. Heb 5:2) and does not pick up the distinction made in Num 15:22-31 between unwitting sin and “high-handed” sin. The Day of Atonement ritual in Lev 16 covered all the sins of the people, not just the unwitting ones.

[6:3]  ⁵⁰ tn Grk “and we will do this.”

[10:2]  ⁵¹ tn Grk “the worshipers, having been purified once for all, would have.”

[12:16]  ⁵² tn Grk “that there not be any,” continuing from v. 15.

[12:16]  ⁵³ sn An allusion to Gen 27:34-41.

[9:20]  ⁵⁴ tn Grk “which God commanded for you (or in your case).”

[9:20]  sn A quotation from Exod 24:8.

[4:10]  ⁵⁵ tn Grk “his”; the referent (God) has been specified in the translation for clarity.

[9:25]  ⁵⁶ tn Grk “and not that he might offer,” continuing the previous construction.

[10:12]  ⁵⁷ 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]  ⁵⁸ sn An allusion to Ps 110:1.

[11:21]  ⁵⁹ tn Grk “worshiped on the top of his staff,” a quotation from Gen 47:31 (LXX).

[11:22]  ⁶⁰ tn Grk “coming to an end,” “dying.”

[11:22]  ⁶¹ sn Joseph’s prophecy about the exodus of the sons of Israel is found in Gen 50:24.

[11:22]  ⁶² 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.

[12:17]  ⁶³ tn Or a command: “for understand that.”

[12:17]  ⁶⁴ 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.

[13:2]  ⁶⁵ sn This is a vague allusion to people described in scripture and extra-biblical literature and may include Abraham and Sarah (Gen 18:2-15), Lot (Gen 19:1-14), Gideon (Judg 6:11-18), Manoah (Judg 13:3-22), and possibly Tobit (Tob 12:1-20).

[8:5]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ sn A quotation from Exod 25:40.

[3:2]  ⁷⁰ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ⁷¹ tc ‡ The reading adopted by the translation follows a few early mss and some versions (Ì^13,46vid B vg^ms co Ambr). The majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï lat sy) insert “all” (“in all his house”), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of ὅλῳ ({olw, “all”) than vice versa. NA²⁷ puts ὅλῳ in brackets, indicating doubts as to its authenticity.

[11:10]  ⁷² tn Grk “that has foundations.”

[13:16]  ⁷³ tn Grk “neglect doing good and fellowship.”

[2:10]  ⁷⁴ tn Grk “for whom are all things and through whom are all things.”

[2:10]  ⁷⁵ sn The Greek word translated pioneer is used of a “prince” or leader, the representative head of a family. It also carries nuances of “trailblazer,” one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ (Acts 3:15; 5:31; Heb 2:10; 12:2).

[10:29]  ⁷⁶ tn Grk “tramples under foot.”

[10:29]  ⁷⁷ tn Grk “regarded as common.”

[10:29]  ⁷⁸ tn Grk “by which he was made holy.”

[11:37]  ⁷⁹ 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.)

[13:9]  ⁸⁰ tn Grk “by diverse and strange teachings.”

[13:9]  ⁸¹ tn Grk “foods,” referring to the meals associated with the OT sacrifices (see the contrast with the next verse; also 9:9-10; 10:1, 4, 11).

[12:2]  ⁸² sn An allusion to Ps 110:1.

[3:7]  ⁸³ sn The following quotation is from Ps 95:7b-11.

[3:7]  ⁸⁴ tn Grk “today if you hear his voice.”

[3:15]  ⁸⁵ tn Grk “while it is said.”

[3:15]  ⁸⁶ tn Grk “today if you hear his voice.”

[3:15]  ⁸⁷ sn A quotation from Ps 95:7b-8.

[6:17]  ⁸⁸ tn Grk “in which.”

[6:17]  ⁸⁹ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[7:13]  ⁹⁰ tn Grk “shares in.”

[7:13]  ⁹¹ tn Grk “from which no one.”

[9:8]  ⁹² tn Grk “the first tent.” The literal phrase “the first tent” refers to either (1) the outer chamber of the tabernacle in the wilderness (as in vv. 2, 6) or (2) the entire tabernacle as a symbol of the OT system of approaching God. The second is more likely given the contrast that follows in vv. 11-12.

[10:30]  ⁹³ sn A quotation from Deut 32:35.

[10:30]  ⁹⁴ sn A quotation from Deut 32:36.

[11:11]  ⁹⁵ tn Grk “past the time of maturity.”

[11:11]  ⁹⁶ tn Grk “power to deposit seed.” Though it is not as likely, some construe this phrase to mean “power to conceive seed,” making the whole verse about Sarah: “by faith, even though Sarah herself was barren and too old, she received ability to conceive, because she regarded the one who had given the promise to be trustworthy.”

[11:17]  ⁹⁷ tn Here “received the promises” refers to the pledges themselves, not to the things God promised.

[11:17]  ⁹⁸ 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.

[11:23]  ⁹⁹ tn Grk “Moses, when he was born, was hidden by his parents.”

[11:34]  ¹⁰⁰ tn Grk “quenched the power of fire.”

[11:34]  ¹⁰¹ tn Or “recovered from sickness.”

[12:9]  ¹⁰² tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ¹⁰³ 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]  ¹⁰⁴ 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).

[12:18]  ¹⁰⁵ 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.

[2:14]  ¹⁰⁶ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ¹⁰⁷ tn Grk “the same.”

[2:14]  ¹⁰⁸ tn Or “break the power of,” “reduce to nothing.”

[5:7]  ¹⁰⁹ tn Grk “in the days of his flesh.”

[5:7]  ¹¹⁰ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ¹¹¹ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

[6:1]  ¹¹² tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ¹¹³ tn Or “basic.”

[6:1]  ¹¹⁴ tn Grk “the message of the beginning of Christ.”

[6:1]  ¹¹⁵ tn Grk “leaving behind…let us move on.”

[7:5]  ¹¹⁶ tn Or “the priesthood.”

[7:5]  ¹¹⁷ tn Grk “from their brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[7:5]  ¹¹⁸ tn Grk “have come from the loins of Abraham.”

[7:11]  ¹¹⁹ tn Grk “based on it.”

[9:24]  ¹²⁰ tn Or “prefiguration.”

[9:24]  ¹²¹ tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

[11:9]  ¹²² tn Or “settled as a resident alien.”

[11:9]  ¹²³ tn Or “heirs with him.”

[11:35]  ¹²⁴ tn Grk “received back their dead from resurrection.”

[11:35]  ¹²⁵ tn Grk “to obtain a better resurrection.”

[9:14]  ¹²⁶ 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.

[10:1]  ¹²⁷ tn Grk “those who approach.”