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 3:6

3:6 But Christ ³  is faithful as a son over God’s ⁴  house. We are of his house, ⁵  if in fact we hold firmly ⁶  to our confidence and the hope we take pride in. ⁷ 

Ibrani 3:12

3:12 See to it, ⁸  brothers and sisters, ⁹  that none of you has ¹⁰  an evil, unbelieving heart that forsakes ¹¹  the living God. ¹² 

Ibrani 3:18

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

Ibrani 4:6

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 ¹³  would not have spoken afterward about another day.

Ibrani 6:6

6:6 and then have committed apostasy, ¹⁴  to renew them again to repentance, since ¹⁵  they are crucifying the Son of God for themselves all over again ¹⁶  and holding him up to contempt.

Ibrani 8:11

8:11 “And there will be no need at all ¹⁷  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. ¹⁸ 

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 ¹⁹  of the things in heaven to be purified with these sacrifices, ²⁰  but the heavenly things themselves required ²¹  better sacrifices than these.

Ibrani 10:5

10:5 So when he came into the world, he said,

“Sacrifice and offering you did not desire, but a body you prepared for me.

Ibrani 10:11

10:11 And every priest stands day after day ²²  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 ²³  drawing near. ²⁴ 

Ibrani 11:3

11:3 By faith we understand that the worlds ²⁵  were set in order at God’s command, ²⁶  so that the visible has its origin in the invisible. ²⁷ 

Ibrani 11:12

11:12 So in fact children ²⁸  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 ²⁹  on the seashore. ³⁰ 

Ibrani 11:22

11:22 By faith Joseph, at the end of his life, ³¹  mentioned the exodus of the sons of Israel ³²  and gave instructions about his burial. ³³ 

Ibrani 11:28

11:28 By faith he kept the Passover and the sprinkling of the blood, ³⁴  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.

[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.”

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

[3:6]  ⁴ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ⁵ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ⁶ 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]  ⁷ tn Grk “the pride of our hope.”

[3:12]  ⁸ tn Or “take care.”

[3:12]  ⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:12]  ¹⁰ tn Grk “that there not be in any of you.”

[3:12]  ¹¹ tn Or “deserts,” “rebels against.”

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

[4:8]  ¹³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[6:6]  ¹⁴ tn Or “have fallen away.”

[6:6]  ¹⁵ 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]  ¹⁶ tn Grk “recrucifying the son of God for themselves.”

[8:11]  ¹⁷ tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

[8:11]  ¹⁸ tn Grk “from the small to the great.”

[9:23]  ¹⁹ tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.

[9:23]  ²⁰ tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.

[9:23]  ²¹ tn Grk “the heavenly things themselves with better sacrifices than these.”

[10:11]  ²² tn Or “daily,” “every day.”

[10:25]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Grk “by God’s word.”

[11:3]  ²⁷ 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]  ²⁸ tn Grk “these”; in the translation the referent (children) has been specified for clarity.

[11:12]  ²⁹ tn Grk a collective “the sand.”

[11:12]  ³⁰ sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).

[11:22]  ³¹ tn Grk “coming to an end,” “dying.”

[11:22]  ³² sn Joseph’s prophecy about the exodus of the sons of Israel is found in Gen 50:24.

[11:22]  ³³ 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]  ³⁴ 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).