Ibrani 4:2

4:2 For we had good news proclaimed to us just as they did. But the message they heard did them no good, since they did not join in ¹  with those who heard it in faith. ² 

Ibrani 9:11

Christ’s Service in the Heavenly Sanctuary

9:11 But now Christ has come ³  as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation,

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, ⁴ 

Ibrani 10:34

10:34 For in fact you shared the sufferings of those in prison, ⁵  and you accepted the confiscation of your belongings with joy, because you knew that you certainly ⁶  had a better and lasting possession.

Ibrani 13:9

13:9 Do not be carried away by all sorts of strange teachings. ⁷  For it is good for the heart to be strengthened by grace, not ritual meals, ⁸  which have never benefited those who participated in them.

[4:2]  ¹ tn Or “they were not united.”

[4:2]  ² tc A few mss (א and a few versional witnesses) have the nominative singular participle συγκεκερασμένος (sunkekerasmeno", “since it [the message] was not combined with faith by those who heard it”), a reading that refers back to the ὁ λόγος (Jo logo", “the message”). There are a few other variants here (e.g., συγκεκεραμμένοι [sunkekerammenoi] in 104, συγκεκεραμένους [sunkekeramenou"] in 1881 Ï), but the accusative plural participle συγκεκερασμένους (sunkekerasmenou"), found in Ì^13vid,46 A B C D* Ψ 0243 0278 33 81 1739 2464 pc, has by far the best external credentials. This participle agrees with the previous ἐκείνους (ekeinou", “those”), a more difficult construction grammatically than the nominative singular. Thus, both on external and internal grounds, συγκεκερασμένους is preferred.

[9:11]  ³ tn Grk “But Christ, when he came,” introducing a sentence that includes all of Heb 9:11-12. The main construction is “Christ, having come…, entered…, having secured…,” and everything else describes his entrance.

[10:26]  ⁴ tn Grk “is left,” with “for us” implied by the first half of the verse.

[10:34]  ⁵ tc Most witnesses, including some important ones (א D² 1881 Ï), read δεσμοῖς μου (desmoi" mou, “my imprisonment”) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading δεσμοῖς without the μου (so Ì⁴⁶ Ψ 104 pc), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις (desmioi"), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western texttypes (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.

[10:34]  ⁶ tn Grk “you yourselves.”

[13:9]  ⁷ tn Grk “by diverse and strange teachings.”

[13:9]  ⁸ tn Grk “foods,” referring to the meals associated with the OT sacrifices (see the contrast with the next verse; also 9:9-10; 10:1, 4, 11).