Ibrani 3:2

3:2 who is faithful to the one who appointed him, as Moses was also in God’s ¹  house. ² 

Ibrani 10:23

10:23 And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy.

Ibrani 3:5

3:5 Now Moses was faithful in all God’s ³  house ⁴  as a servant, to testify to the things that would be spoken.

Ibrani 2:17

2:17 Therefore he had ⁵  to be made like his brothers and sisters ⁶  in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement ⁷  for the sins of the people.

Ibrani 3:6

3:6 But Christ ⁸  is faithful as a son over God’s ⁹  house. We are of his house, ¹⁰  if in fact we hold firmly ¹¹  to our confidence and the hope we take pride in. ¹² 

Ibrani 11:11

11:11 By faith, even though Sarah herself was barren and he was too old, ¹³  he received the ability to procreate, ¹⁴  because he regarded the one who had given the promise to be trustworthy.

Ibrani 8:9

8:9 “It will not be like the covenant ¹⁵  that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord.

Ibrani 10:32

10:32 But remember the former days when you endured a harsh conflict of suffering after you were enlightened.

Ibrani 3:10

3:10 “Therefore, I became provoked at that generation and said, ‘Their hearts are always wandering ¹⁶  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 ¹⁷  firm until the end.

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 ¹⁸  drawing near. ¹⁹ 

Ibrani 11:17

11:17 By faith Abraham, when he was tested, offered up Isaac. He had received the promises, ²⁰  yet he was ready to offer up ²¹  his only son.

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.

[3:2]  ¹ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ² tc ‡ The reading adopted by the translation follows a few early mss and some versions (Ì^13,46vid B vg^ms co Ambr). The majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï lat sy) insert “all” (“in all his house”), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of ὅλῳ ({olw, “all”) than vice versa. NA²⁷ puts ὅλῳ in brackets, indicating doubts as to its authenticity.

[3:5]  ³ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:5]  ⁴ sn A quotation from Num 12:7.

[2:17]  ⁵ tn Or “he was obligated.”

[2:17]  ⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[2:17]  ⁷ tn Or “propitiation.”

[3:6]  ⁸ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ⁹ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ¹⁰ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ¹¹ 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]  ¹² tn Grk “the pride of our hope.”

[11:11]  ¹³ tn Grk “past the time of maturity.”

[11:11]  ¹⁴ tn Grk “power to deposit seed.” Though it is not as likely, some construe this phrase to mean “power to conceive seed,” making the whole verse about Sarah: “by faith, even though Sarah herself was barren and too old, she received ability to conceive, because she regarded the one who had given the promise to be trustworthy.”

[8:9]  ¹⁵ tn Grk “not like the covenant,” continuing the description of v. 8b.

[3:10]  ¹⁶ tn Grk “they are wandering in the heart.”

[3:14]  ¹⁷ tn Grk “the beginning of the confidence.”

[10:25]  ¹⁸ 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]  ¹⁹ 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).

[11:17]  ²⁰ tn Here “received the promises” refers to the pledges themselves, not to the things God promised.

[11:17]  ²¹ tn Grk “he was offering up.” The tense of this verb indicates the attempt or readiness to sacrifice Isaac without the actual completion of the deed.