Ibrani 3:10

3:10 “Therefore, I became provoked at that generation and said, ‘Their hearts are always wandering ¹  and they have not known my ways.’

Ibrani 3:14

3:14 For we have become partners with Christ, if in fact we hold our initial confidence ²  firm until the end.

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 6:8

6:8 But if it produces thorns and thistles, it is useless and about to be cursed; ³  its fate is to be burned.

Ibrani 6:19

6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, ⁴ 

Ibrani 7:4

7:4 But see how great he must be, if ⁵  Abraham the patriarch gave him a tithe ⁶  of his plunder.

Ibrani 8:11

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

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 ⁹  no further consciousness of sin?

Ibrani 10:20

10:20 by the fresh and living way that he inaugurated for us ¹⁰  through the curtain, that is, through his flesh, ¹¹ 

Ibrani 10:26

10:26 For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, ¹² 

Ibrani 10:28

10:28 Someone who rejected the law of Moses was put to death ¹³  without mercy on the testimony of two or three witnesses. ¹⁴ 

Ibrani 11:22

11:22 By faith Joseph, at the end of his life, ¹⁵  mentioned the exodus of the sons of Israel ¹⁶  and gave instructions about his burial. ¹⁷ 

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 12:9

12:9 Besides, we have experienced discipline from ¹⁸  our earthly fathers ¹⁹  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ²⁰ 

Ibrani 12:11

12:11 Now all discipline seems painful at the time, not joyful. ²¹  But later it produces the fruit of peace and righteousness ²²  for those trained by it.

Ibrani 12:18-20

12:18 For you have not come to something that can be touched, ²³  to a burning fire and darkness and gloom and a whirlwind 12:19 and the blast of a trumpet and a voice uttering words ²⁴  such that those who heard begged to hear no more. ²⁵  12:20 For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.” ²⁶ 

Ibrani 12:24

12:24 and to Jesus, the mediator ²⁷  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ²⁸ 

Ibrani 13:10

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

[3:10]  ¹ tn Grk “they are wandering in the heart.”

[3:14]  ² tn Grk “the beginning of the confidence.”

[6:8]  ³ tn Grk “near to a curse.”

[6:19]  ⁴ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.

[7:4]  ⁵ tn Grk “to whom.”

[7:4]  ⁶ tn Or “a tenth part.”

[8:11]  ⁷ tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

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

[10:2]  ⁹ tn Grk “the worshipers, having been purified once for all, would have.”

[10:20]  ¹⁰ tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.

[10:20]  ¹¹ sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.

[10:26]  ¹² tn Grk “is left,” with “for us” implied by the first half of the verse.

[10:28]  ¹³ tn Grk “dies.”

[10:28]  ¹⁴ sn An allusion to Deut 17:6.

[11:22]  ¹⁵ tn Grk “coming to an end,” “dying.”

[11:22]  ¹⁶ sn Joseph’s prophecy about the exodus of the sons of Israel is found in Gen 50:24.

[11:22]  ¹⁷ 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.

[12:9]  ¹⁸ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ¹⁹ 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]  ²⁰ 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).

[12:11]  ²¹ tn Grk “all discipline at the time does not seem to be of joy, but of sorrow.”

[12:11]  ²² tn Grk “the peaceful fruit of righteousness.”

[12:18]  ²³ 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.

[12:19]  ²⁴ tn Grk “a voice of words.”

[12:19]  ²⁵ tn Grk “a voice…from which those who heard begged that a word not be added to them.”

[12:20]  ²⁶ sn A quotation from Exod 19:12-13.

[12:24]  ²⁷ 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]  ²⁸ 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).