Ibrani 2:17

2:17 Therefore he had ¹  to be made like his brothers and sisters ²  in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement ³  for the sins of the people.

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 ⁴  now Jesus ⁵  has obtained a superior ministry, since ⁶  the covenant that he mediates is also better and is enacted ⁷  on better promises. ⁸ 

Ibrani 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ⁹  to those who eagerly await him he will appear a second time, not to bear sin ¹⁰  but to bring salvation. ¹¹ 

Ibrani 11:5

11:5 By faith Enoch was taken up so that he did not see death, and he was not to be found because God took him up. For before his removal he had been commended as having pleased God.

Ibrani 11:37

11:37 They were stoned, sawed apart, ¹²  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, ¹³  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

[2:17]  ¹ tn Or “he was obligated.”

[2:17]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[2:17]  ³ tn Or “propitiation.”

[8:6]  ⁴ 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]  ⁵ tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.

[8:6]  ⁶ tn Grk “to the degree that.”

[8:6]  ⁷ tn Grk “which is enacted.”

[8:6]  ⁸ 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.

[9:28]  ⁹ sn An allusion to Isa 53:12.

[9:28]  ¹⁰ tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

[9:28]  ¹¹ tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.

[11:37]  ¹² 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]  ¹³ tn Grk “having such a great cloud of witnesses surrounding us.”