Ibrani 2:2

2:2 For if the message spoken through angels ¹  proved to be so firm that every violation ²  or disobedience received its just penalty,

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 3:6

3:6 But Christ ⁵  is faithful as a son over God’s ⁶  house. We are of his house, ⁷  if in fact we hold firmly ⁸  to our confidence and the hope we take pride in. ⁹ 

Ibrani 3:12

3:12 See to it, ¹⁰  brothers and sisters, ¹¹  that none of you has ¹²  an evil, unbelieving heart that forsakes ¹³  the living God. ¹⁴ 

Ibrani 3:14

3:14 For we have become partners with Christ, if in fact we hold our initial confidence ¹⁵  firm until the end.

Ibrani 3:18

3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient?

Ibrani 4:1

God’s Promised Rest

4:1 Therefore we must be wary ¹⁶  that, while the promise of entering his rest remains open, none of you may seem to have come short of it.

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 4:8

4:8 For if Joshua had given them rest, God ¹⁷  would not have spoken afterward about another day.

Ibrani 6:6

6:6 and then have committed apostasy, ¹⁸  to renew them again to repentance, since ¹⁹  they are crucifying the Son of God for themselves all over again ²⁰  and holding him up to contempt.

Ibrani 7:1

The Nature of Melchizedek’s Priesthood

7:1 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. ²¹ 

Ibrani 8:11

8:11 “And there will be no need at all ²²  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. ²³ 

Ibrani 9:2

9:2 For a tent was prepared, the outer one, ²⁴  which contained ²⁵  the lampstand, the table, and the presentation of the loaves; this ²⁶  is called the holy place.

Ibrani 9:8-9

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 ²⁷  was standing. 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 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 9:23

9:23 So it was necessary for the sketches ²⁸  of the things in heaven to be purified with these sacrifices, ²⁹  but the heavenly things themselves required ³⁰  better sacrifices than these.

Ibrani 10:8

10:8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” ³¹  (which are offered according to the law),

Ibrani 10:11

10:11 And every priest stands day after day ³²  serving and offering the same sacrifices again and again – sacrifices that can never take away sins.

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 ³³  drawing near. ³⁴ 

Ibrani 11:3

11:3 By faith we understand that the worlds ³⁵  were set in order at God’s command, ³⁶  so that the visible has its origin in the invisible. ³⁷ 

Ibrani 11:12

11:12 So in fact children ³⁸  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 ³⁹  on the seashore. ⁴⁰ 

Ibrani 11:22

11:22 By faith Joseph, at the end of his life, ⁴¹  mentioned the exodus of the sons of Israel ⁴²  and gave instructions about his burial. ⁴³ 

Ibrani 11:28

11:28 By faith he kept the Passover and the sprinkling of the blood, ⁴⁴  so that the one who destroyed the firstborn would not touch them.

Ibrani 11:38

11:38 (the world was not worthy of them); they wandered in deserts and mountains and caves and openings in the earth.

Ibrani 12:24

12:24 and to Jesus, the mediator ⁴⁵  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ⁴⁶ 

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.

[2:2]  ¹ 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]  ² tn Grk “through angels became valid and every violation.”

[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.”

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

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

[3:6]  ⁷ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ⁸ 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]  ⁹ tn Grk “the pride of our hope.”

[3:12]  ¹⁰ tn Or “take care.”

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

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

[3:12]  ¹³ tn Or “deserts,” “rebels against.”

[3:12]  ¹⁴ tn Grk “in forsaking the living God.”

[3:14]  ¹⁵ tn Grk “the beginning of the confidence.”

[4:1]  ¹⁶ tn Grk “let us fear.”

[4:8]  ¹⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[6:6]  ¹⁸ tn Or “have fallen away.”

[6:6]  ¹⁹ 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]  ²⁰ tn Grk “recrucifying the son of God for themselves.”

[7:1]  ²¹ sn A series of quotations from Gen 14:17-19.

[8:11]  ²² tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

[8:11]  ²³ tn Grk “from the small to the great.”

[9:2]  ²⁴ tn Grk “the first,” in order of approach in the ritual.

[9:2]  ²⁵ tn Grk “in which [were].”

[9:2]  ²⁶ tn Grk “which,” describing the outer tent.

[9:8]  ²⁷ 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.

[9:23]  ²⁸ tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.

[9:23]  ²⁹ tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.

[9:23]  ³⁰ tn Grk “the heavenly things themselves with better sacrifices than these.”

[10:8]  ³¹ sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.

[10:11]  ³² tn Or “daily,” “every day.”

[10:25]  ³³ 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]  ³⁴ 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).

[11:3]  ³⁵ tn Grk “ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 1:2 for same usage.

[11:3]  ³⁶ tn Grk “by God’s word.”

[11:3]  ³⁷ sn The Greek phrasing emphasizes this point by negating the opposite: “so that what is seen did not come into being from things that are visible.”

[11:12]  ³⁸ tn Grk “these”; in the translation the referent (children) has been specified for clarity.

[11:12]  ³⁹ tn Grk a collective “the sand.”

[11:12]  ⁴⁰ sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).

[11:22]  ⁴¹ tn Grk “coming to an end,” “dying.”

[11:22]  ⁴² sn Joseph’s prophecy about the exodus of the sons of Israel is found in Gen 50:24.

[11:22]  ⁴³ 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.

[11:28]  ⁴⁴ 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).

[12:24]  ⁴⁵ 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]  ⁴⁶ 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).