Ibrani 3:6

3:6 But Christ ¹  is faithful as a son over God’s ²  house. We are of his house, ³  if in fact we hold firmly ⁴  to our confidence and the hope we take pride in. ⁵ 

Ibrani 3:13

3:13 But exhort one another each day, as long as it is called “Today,” that none of you may become hardened by sin’s deception.

Ibrani 4:13-15

4:13 And no creature is hidden from God, ⁶  but everything is naked and exposed to the eyes of him to whom we must render an account.

Jesus Our Compassionate High Priest

4:14 Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession. 4:15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.

Ibrani 6:12

6:12 so that you may not be sluggish, ⁷  but imitators of those who through faith and perseverance inherit the promises.

Ibrani 6:19

6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, ⁸ 

Ibrani 7:19

7:19 for the law made nothing perfect. On the other hand a better hope is introduced, through which we draw near to God.

Ibrani 8:4

8:4 Now if he were on earth, he would not be a priest, since there are already priests who offer ⁹  the gifts prescribed by the law.

Ibrani 9:10

9:10 They served only for matters of food and drink ¹⁰  and various washings; they are external regulations ¹¹  imposed until the new order came. ¹² 

Ibrani 11:16

11:16 But as it is, ¹³  they aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them.

Ibrani 11:19

11:19 and he reasoned ¹⁴  that God could even raise him from the dead, and in a sense ¹⁵  he received him back from there.

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 12:16

12:16 And see to it that no one becomes ¹⁶  an immoral or godless person like Esau, who sold his own birthright for a single meal. ¹⁷ 

Ibrani 13:3

13:3 Remember those in prison as though you were in prison with them, ¹⁸  and those ill-treated as though you too felt their torment. ¹⁹ 

[3:6]  ¹ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ² tn Grk “his”; in the translation the referent (God) has been specified for clarity.

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

[3:6]  ⁴ 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]  ⁵ tn Grk “the pride of our hope.”

[4:13]  ⁶ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[6:12]  ⁷ tn Or “dull.”

[6:19]  ⁸ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.

[8:4]  ⁹ tn Grk “there are those who offer.”

[9:10]  ¹⁰ tn Grk “only for foods and drinks.”

[9:10]  ¹¹ tc Most witnesses (D¹ Ï) have “various washings, and external regulations” (βαπτισμοῖς καὶ δικαιώμασιν, baptismoi" kai dikaiwmasin), with both nouns in the dative. The translation “washings; they are… regulations” renders βαπτισμοῖς, δικαιώματα (baptismoi", dikaiwmata; found in such important mss as Ì⁴⁶ א* A I P 0278 33 1739 1881 al sa) in which case δικαιώματα is taken as the nominative subject of the participle ἐπικείμενα (epikeimena). It seems far more likely that scribes would conform δικαιώματα to the immediately preceding datives and join it to them by καί than they would to the following nominative participle. Both on external and internal evidence the text is thus secure as reading βαπτισμοῖς, δικαιώματα.

[9:10]  ¹² tn Grk “until the time of setting things right.”

[11:16]  ¹³ tn Grk “now.”

[11:19]  ¹⁴ tn Grk “having reasoned,” continuing the ideas of v. 17.

[11:19]  ¹⁵ tn Grk “in/by a symbol.”

[12:16]  ¹⁶ tn Grk “that there not be any,” continuing from v. 15.

[12:16]  ¹⁷ sn An allusion to Gen 27:34-41.

[13:3]  ¹⁸ tn Grk “as being imprisoned together.”

[13:3]  ¹⁹ tn Or “since you too are vulnerable”; Grk “you also being in the body.”