Ibrani 2:11

2:11 For indeed he who makes holy and those being made holy all have the same origin, ¹  and so ²  he is not ashamed to call them brothers and sisters, ³ 

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 3:16

3:16 For which ones heard and rebelled? Was it not all who came out of Egypt under Moses’ leadership? ⁴ 

Ibrani 6:12

6:12 so that you may not be sluggish, ⁵  but imitators of those who through faith and perseverance inherit the promises.

Ibrani 8:11

8:11 “And there will be no need at all ⁶  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. ⁷ 

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 12:14

Do Not Reject God’s Warning

12:14 Pursue peace with everyone, and holiness, ⁸  for without it no one will see the Lord.

Ibrani 12:24

12:24 and to Jesus, the mediator ⁹  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ¹⁰ 

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 13:21

13:21 equip you with every good thing to do his will, working in us ¹¹  what is pleasing before him through Jesus Christ, to whom be glory forever. ¹²  Amen.

Ibrani 13:23-24

13:23 You should know that ¹³  our brother Timothy has been released. If he comes soon, he will be with me when I see you. ¹⁴  13:24 Greetings to all your leaders and all the saints. Those from Italy send you greetings.

[2:11]  ¹ tn Grk “are all from one.”

[2:11]  ² tn Grk “for which reason.”

[2:11]  ³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The context here also indicates both men and women are in view; note especially the collective τὰ παιδία (ta paidia) in v. 14.

[3:16]  ⁴ tn Grk “through Moses.”

[6:12]  ⁵ tn Or “dull.”

[8:11]  ⁶ tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

[8:11]  ⁷ tn Grk “from the small to the great.”

[12:14]  ⁸ 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).

[12:24]  ⁹ 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.

[12:24]  ¹⁰ sn Abel’s shed blood cried out to the Lord for justice and judgment, but Jesus’ blood speaks of redemption and forgiveness, something better than Abel’s does (Gen 4:10; Heb 9:11-14; 11:4).

[13:21]  ¹¹ 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]  ¹² 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.

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

[13:23]  ¹⁴ tn Grk “has been released, with whom, if he comes soon, I will see you.”