Ibrani 3:9

3:9 “There your fathers tested me and tried me, ¹  and they saw my works for forty years.

Ibrani 9:6

9:6 So with these things prepared like this, the priests enter continually into the outer tent ²  as they perform their duties.

Ibrani 9:10

9:10 They served only for matters of food and drink ³  and various washings; they are external regulations ⁴  imposed until the new order came. ⁵ 

Ibrani 10:9

10:9 then he says, “Here I am: I have come to do your will.” ⁶  He does away with ⁷  the first to establish the second.

Ibrani 10:11

10:11 And every priest stands day after day ⁸  serving and offering the same sacrifices again and again – sacrifices that can never take away sins.

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, ⁹ 

Ibrani 11:8

11:8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going.

Ibrani 11:27

11:27 By faith he left Egypt without fearing the king’s anger, for he persevered as though he could see the one who is invisible.

Ibrani 12:14

Do Not Reject God’s Warning

12:14 Pursue peace with everyone, and holiness, ¹⁰  for without it no one will see the Lord.

Ibrani 12:28

12:28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe.

[3:9]  ¹ tn Grk “tested me by trial.”

[9:6]  ² tn Grk “the first tent.”

[9:10]  ³ tn Grk “only for foods and drinks.”

[9:10]  ⁴ 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]  ⁵ tn Grk “until the time of setting things right.”

[10:9]  ⁶ tc The majority of mss, especially the later ones (א² 0278^vid 1739 Ï lat), have ὁ θεός (Jo qeo", “God”) at this point, while most of the earliest and best witnesses lack such an explicit addressee (so Ì⁴⁶ א* A C D K P Ψ 33 1175 1881 2464 al). The longer reading is a palpable corruption, apparently motivated in part by the wording of Ps 40:8 (39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7.

[10:9]  ⁷ tn Or “abolishes.”

[10:11]  ⁸ tn Or “daily,” “every day.”

[10:26]  ⁹ tn Grk “is left,” with “for us” implied by the first half of the verse.

[12:14]  ¹⁰ sn The references to peace and holiness show the close connection between this paragraph and the previous one. The pathway toward “holiness” and the need for it is cited in Heb 12:10 and 14. More importantly Prov 4:26-27 sets up the transition from one paragraph to the next: It urges people to stay on godly paths (Prov 4:26, quoted here in v. 13) and promises that God will lead them in peace if they do so (Prov 4:27 [LXX], quoted in v. 14).