Ibrani 5:9

5:9 And by being perfected in this way, he became the source of eternal salvation to all who obey him,

Ibrani 11:40

11:40 For God had provided something better for us, so that they would be made perfect together with us. ¹ 

Ibrani 10:14

10:14 For by one offering he has perfected for all time those who are made holy.

Ibrani 7:28

7:28 For the law appoints as high priests men subject to weakness, ²  but the word of solemn affirmation that came after the law appoints a son made perfect forever.

Ibrani 9:9

9:9 This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper.

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 12:23

12:23 and congregation of the firstborn, who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous, who have been made perfect,

Ibrani 2:10

2:10 For it was fitting for him, for whom and through whom all things exist, ³  in bringing many sons to glory, to make the pioneer ⁴  of their salvation perfect through sufferings.

Ibrani 9:11

Christ’s Service in the Heavenly Sanctuary

9:11 But now Christ has come ⁵  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 7:11

Jesus and the Priesthood of Melchizedek

7:11 So if perfection had in fact been possible through the Levitical priesthood – for on that basis ⁶  the people received the law – what further need would there have been for another priest to arise, said to be in the order of Melchizedek and not in Aaron’s order?

Ibrani 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ⁷ 

Ibrani 12:2

12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. ⁸ 

Ibrani 6:1

6:1 Therefore we must progress beyond ⁹  the elementary ¹⁰  instructions about Christ ¹¹  and move on ¹²  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Ibrani 7:22

7:22 accordingly Jesus has become the guarantee ¹³  of a better covenant.

Ibrani 8:6

8:6 But ¹⁴  now Jesus ¹⁵  has obtained a superior ministry, since ¹⁶  the covenant that he mediates is also better and is enacted ¹⁷  on better promises. ¹⁸ 

Ibrani 9:23

9:23 So it was necessary for the sketches ¹⁹  of the things in heaven to be purified with these sacrifices, ²⁰  but the heavenly things themselves required ²¹  better sacrifices than these.

Ibrani 7:25-26

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them. 7:26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens.

Ibrani 13:21

13:21 equip you with every good thing to do his will, working in us ²²  what is pleasing before him through Jesus Christ, to whom be glory forever. ²³  Amen.

Ibrani 9:14

9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our ²⁴  consciences from dead works to worship the living God.

Ibrani 4:9

4:9 Consequently a Sabbath rest remains for the people of God.

Ibrani 9:6

9:6 So with these things prepared like this, the priests enter continually into the outer tent ²⁵  as they perform their duties.

Ibrani 9:10

9:10 They served only for matters of food and drink ²⁶  and various washings; they are external regulations ²⁷  imposed until the new order came. ²⁸ 

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 ²⁹  no further consciousness of sin?

Ibrani 1:3

1:3 The Son is ³⁰  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ³¹  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ³² 

[11:40]  ¹ tn The Greek phrasing emphasizes this point by negating the opposite: “so that they would not be made perfect without us.”

[7:28]  ² sn See Heb 5:2 where this concept was introduced.

[2:10]  ³ tn Grk “for whom are all things and through whom are all things.”

[2:10]  ⁴ sn The Greek word translated pioneer is used of a “prince” or leader, the representative head of a family. It also carries nuances of “trailblazer,” one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ (Acts 3:15; 5:31; Heb 2:10; 12:2).

[9:11]  ⁵ 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.

[7:11]  ⁶ tn Grk “based on it.”

[10:1]  ⁷ tn Grk “those who approach.”

[12:2]  ⁸ sn An allusion to Ps 110:1.

[6:1]  ⁹ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ¹⁰ tn Or “basic.”

[6:1]  ¹¹ tn Grk “the message of the beginning of Christ.”

[6:1]  ¹² tn Grk “leaving behind…let us move on.”

[7:22]  ¹³ tn Or “surety.”

[8:6]  ¹⁴ sn The Greek text indicates a contrast between vv. 4-5 and v. 6 that is difficult to render in English: Jesus’ status in the old order of priests (vv. 4-5) versus his superior ministry (v. 6).

[8:6]  ¹⁵ tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.

[8:6]  ¹⁶ tn Grk “to the degree that.”

[8:6]  ¹⁷ tn Grk “which is enacted.”

[8:6]  ¹⁸ sn This linkage of the change in priesthood with a change in the law or the covenant goes back to Heb 7:12, 22 and is picked up again in Heb 9:6-15 and 10:1-18.

[9:23]  ¹⁹ tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.

[9:23]  ²⁰ tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.

[9:23]  ²¹ tn Grk “the heavenly things themselves with better sacrifices than these.”

[13:21]  ²² tc Some mss (C P Ψ 6 629* 630 1505 pm latt sy^h) read ὑμῖν (Jumin, “in you”) here, but ἡμῖν (Jhmin) has stronger external support (Ì⁴⁶ א A D^vid K 0243 0285 33 81 104 326 365 629^c 1175 1739 1881 pm sy^p co). It is also more likely that ἡμῖν would have been changed to ὑμῖν in light of the “you” which occurs at the beginning of the verse than vice versa.

[13:21]  ²³ tc ‡ Most mss (א A [C*] 0243 0285 33 1739 1881 Ï latt) include the words “and ever” here, but the shorter reading (supported by Ì⁴⁶ C³ D Ψ 6 104 365 1505 al) is preferred on internal grounds. It seemed more likely that scribes would assimilate the wording to the common NT doxological expression “for ever and ever,” found especially in the Apocalypse (cf., e.g., 1 Tim 1:17; 2 Tim 4:18; Rev 4:9; 22:5) than to the “forever” of Heb 13:8. Nevertheless, a decision is difficult here. NA²⁷ places the phrase in brackets, indicating doubts as to its authenticity.

[9:14]  ²⁴ tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D² 0278 33 1739^c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.

[9:6]  ²⁵ tn Grk “the first tent.”

[9:10]  ²⁶ tn Grk “only for foods and drinks.”

[9:10]  ²⁷ 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]  ²⁸ tn Grk “until the time of setting things right.”

[10:2]  ²⁹ tn Grk “the worshipers, having been purified once for all, would have.”

[1:3]  ³⁰ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ³¹ tn Grk “by the word of his power.”

[1:3]  ³² sn An allusion to Ps 110:1, quoted often in Hebrews.