Ibrani 4:16

4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help. ¹ 

Ibrani 5:14--6:1

5:14 But solid food is for the mature, whose perceptions are trained by practice to discern both good and evil.

6:1 Therefore we must progress beyond ²  the elementary ³  instructions about Christ ⁴  and move on ⁵  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Ibrani 6:5

6:5 tasted the good word of God and the miracles of the coming age,

Ibrani 6:9

6:9 But in your case, dear friends, even though we speak like this, we are convinced of better things relating to salvation.

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 8:5-6

8:5 The place where they serve is ⁶  a sketch ⁷  and shadow of the heavenly sanctuary, just as Moses was warned by God as he was about to complete the tabernacle. For he says, “See that you make everything according to the design ⁸  shown to you on the mountain.” ⁹  8:6 But ¹⁰  now Jesus ¹¹  has obtained a superior ministry, since ¹²  the covenant that he mediates is also better and is enacted ¹³  on better promises. ¹⁴ 

Ibrani 9:23

9:23 So it was necessary for the sketches ¹⁵  of the things in heaven to be purified with these sacrifices, ¹⁶  but the heavenly things themselves required ¹⁷  better sacrifices than these.

Ibrani 10:24

10:24 And let us take thought of how to spur one another on to love and good works, ¹⁸ 

Ibrani 10:34

10:34 For in fact you shared the sufferings of those in prison, ¹⁹  and you accepted the confiscation of your belongings with joy, because you knew that you certainly ²⁰  had a better and lasting possession.

Ibrani 11:4

11:4 By faith Abel offered God a greater sacrifice than Cain, and through his faith ²¹  he was commended as righteous, because God commended him for his offerings. And through his faith ²²  he still speaks, though he is dead.

Ibrani 11:16

11:16 But as it is, ²³  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 11:35

11:35 and women received back their dead raised to life. ²⁴  But others were tortured, not accepting release, to obtain resurrection to a better life. ²⁵ 

Ibrani 11:39-40

11:39 And these all were commended ²⁶  for their faith, yet they did not receive what was promised. ²⁷  11:40 For God had provided something better for us, so that they would be made perfect together with us. ²⁸ 

Ibrani 12:15

12:15 See to it that no one comes short of the grace of God, that no one be like a bitter root springing up ²⁹  and causing trouble, and through him many become defiled.

Ibrani 12:24-25

12:24 and to Jesus, the mediator ³⁰  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ³¹ 

12:25 Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven?

Ibrani 13:8-9

13:8 Jesus Christ is the same yesterday and today and forever! 13:9 Do not be carried away by all sorts of strange teachings. ³²  For it is good for the heart to be strengthened by grace, not ritual meals, ³³  which have never benefited those who participated in them.

Ibrani 13:16

13:16 And do not neglect to do good and to share what you have, ³⁴  for God is pleased with such sacrifices.

Ibrani 13:18

13:18 Pray for us, for we are sure that we have a clear conscience and desire to conduct ourselves rightly in every respect.

Ibrani 13:21

13:21 equip you with every good thing to do his will, working in us ³⁵  what is pleasing before him through Jesus Christ, to whom be glory forever. ³⁶  Amen.

Ibrani 2:4

2:4 while God confirmed their witness ³⁷  with signs and wonders and various miracles and gifts of the Holy Spirit distributed ³⁸  according to his will.

Ibrani 2:9

2:9 but we see Jesus, who was made lower than the angels for a little while, ³⁹  now crowned with glory and honor because he suffered death, ⁴⁰  so that by God’s grace he would experience ⁴¹  death on behalf of everyone.

Ibrani 2:11

2:11 For indeed he who makes holy and those being made holy all have the same origin, ⁴²  and so ⁴³  he is not ashamed to call them brothers and sisters, ⁴⁴ 

Ibrani 3:5

3:5 Now Moses was faithful in all God’s ⁴⁵  house ⁴⁶  as a servant, to testify to the things that would be spoken.

Ibrani 3:12-13

3:12 See to it, ⁴⁷  brothers and sisters, ⁴⁸  that none of you has ⁴⁹  an evil, unbelieving heart that forsakes ⁵⁰  the living God. ⁵¹  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 4:1-2

God’s Promised Rest

4:1 Therefore we must be wary ⁵²  that, while the promise of entering his rest remains open, none of you may seem to have come short of it. 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 ⁵³  with those who heard it in faith. ⁵⁴ 

Ibrani 4:6

4:6 Therefore it remains for some to enter it, yet those to whom it was previously proclaimed did not enter because of disobedience.

Ibrani 4:11-12

4:11 Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience. 4:12 For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart.

Ibrani 4:14

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.

Ibrani 6:4

6:4 For it is impossible in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit,

Ibrani 6:7

6:7 For the ground that has soaked up the rain that frequently falls on ⁵⁵  it and yields useful vegetation for those who tend it receives a blessing from God.

Ibrani 6:10

6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints.

Ibrani 6:18

6:18 so that we who have found refuge in him ⁵⁶  may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie.

Ibrani 7:4

7:4 But see how great he must be, if ⁵⁷  Abraham the patriarch gave him a tithe ⁵⁸  of his plunder.

Ibrani 7:22

7:22 accordingly Jesus has become the guarantee ⁵⁹  of a better covenant.

Ibrani 8:4

8:4 Now if he were on earth, he would not be a priest, since there are already priests who offer ⁶⁰  the gifts prescribed by the law.

Ibrani 8:11

8:11 “And there will be no need at all ⁶¹  for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. ⁶² 

Ibrani 9:7

9:7 But only the high priest enters once a year into the inner tent, ⁶³  and not without blood that he offers for himself and for the sins of the people committed in ignorance. ⁶⁴ 

Ibrani 9:10-11

9:10 They served only for matters of food and drink ⁶⁵  and various washings; they are external regulations ⁶⁶  imposed until the new order came. ⁶⁷ 

Christ’s Service in the Heavenly Sanctuary

9:11 But now Christ has come ⁶⁸  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 9:19

9:19 For when Moses had spoken every command to all the people according to the law, he took the blood of calves and goats with water and scarlet wool and hyssop and sprinkled both the book itself and all the people,

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. ⁶⁹ 

Ibrani 10:9

10:9 then he says, “Here I am: I have come to do your will.” ⁷⁰  He does away with ⁷¹  the first to establish the second.

Ibrani 10:33

10:33 At times you were publicly exposed to abuse and afflictions, and at other times you came to share with others who were treated in that way.

Ibrani 11:2

11:2 For by it the people of old ⁷²  received God’s commendation. ⁷³ 

Ibrani 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ⁷⁴  constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith.

Ibrani 11:26

11:26 He regarded abuse suffered for Christ ⁷⁵  to be greater wealth than the treasures of Egypt, for his eyes were fixed on ⁷⁶  the reward.

Ibrani 11:31

11:31 By faith Rahab the prostitute escaped the destruction of ⁷⁷  the disobedient, because she welcomed the spies in peace.

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 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ⁷⁸  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

Ibrani 12:5

12:5 And have you forgotten the exhortation addressed to you as sons?

“My son, do not scorn ⁷⁹  the Lord’s discipline

or give up when he corrects ⁸⁰  you.

Ibrani 12:10

12:10 For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness.

Ibrani 12:13

12:13 and make straight paths for your feet, ⁸¹  so that what is lame may not be put out of joint but be healed.

Ibrani 12:17

12:17 For you know that ⁸²  later when he wanted to inherit the blessing, he was rejected, for he found no opportunity for repentance, although he sought the blessing ⁸³  with tears.

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 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.

Ibrani 13:3

13:3 Remember those in prison as though you were in prison with them, ⁸⁴  and those ill-treated as though you too felt their torment. ⁸⁵ 

Ibrani 13:7

13:7 Remember your leaders, who spoke God’s message to you; reflect on the outcome of their lives and imitate their faith.

Ibrani 13:13

13:13 We must go out to him, then, outside the camp, bearing the abuse he experienced. ⁸⁶ 

Ibrani 13:20

Benediction and Conclusion

13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ,

Ibrani 13:23

13:23 You should know that ⁸⁷  our brother Timothy has been released. If he comes soon, he will be with me when I see you. ⁸⁸ 

[4:16]  ¹ tn Grk “for timely help.”

[6:1]  ² tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ³ tn Or “basic.”

[6:1]  ⁴ tn Grk “the message of the beginning of Christ.”

[6:1]  ⁵ tn Grk “leaving behind…let us move on.”

[8:5]  ⁶ tn Grk “who serve in,” referring to the Levitical priests, but focusing on the provisional and typological nature of the tabernacle in which they served.

[8:5]  ⁷ tn Or “prototype,” “outline.” The Greek word ὑπόδειγμα (Jupodeigma) does not mean “copy,” as it is often translated; it means “something to be copied,” a basis for imitation. BDAG 1037 s.v. 2 lists both Heb 8:5 and 9:23 under the second category of usage, “an indication of someth. that appears at a subsequent time,” emphasizing the temporal progression between the earthly and heavenly sanctuaries.

[8:5]  sn There are two main options for understanding the conceptual background of the heavenly sanctuary imagery. The first is to understand the imagery to be functioning on a vertical plane. This background is Hellenistic, philosophical, and spatial in orientation and sees the earthly sanctuary as a copy of the heavenly reality. The other option is to see the imagery functioning on a horizontal plane. This background is Jewish, eschatological, and temporal and sees the heavenly sanctuary as the fulfillment and true form of the earthly sanctuary which preceded it. The second option is preferred, both for lexical reasons (see tn above) and because it fits the Jewish context of the book (although many scholars prefer to emphasize the relationship the book has to Hellenistic thought).

[8:5]  ⁸ tn The word τύπος (tupos) here has the meaning “an archetype serving as a model, type, pattern, model” (BDAG 1020 s.v. 6.a). This is in keeping with the horizontal imagery accepted for this verse (see sn on “sketch” earlier in the verse). Here Moses was shown the future heavenly sanctuary which, though it did not yet exist, became the outline for the earthly sanctuary.

[8:5]  ⁹ sn A quotation from Exod 25:40.

[8:6]  ¹⁰ 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]  ¹¹ tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.

[8:6]  ¹² tn Grk “to the degree that.”

[8:6]  ¹³ tn Grk “which is enacted.”

[8:6]  ¹⁴ 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]  ¹⁵ tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.

[9:23]  ¹⁶ tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.

[9:23]  ¹⁷ tn Grk “the heavenly things themselves with better sacrifices than these.”

[10:24]  ¹⁸ tn Grk “let us consider one another for provoking of love and good deeds.”

[10:34]  ¹⁹ 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]  ²⁰ tn Grk “you yourselves.”

[11:4]  ²¹ tn Or “through his sacrifice”; Grk “through which.”

[11:4]  ²² tn Or “through his sacrifice”; Grk “through it.”

[11:16]  ²³ tn Grk “now.”

[11:35]  ²⁴ tn Grk “received back their dead from resurrection.”

[11:35]  ²⁵ tn Grk “to obtain a better resurrection.”

[11:39]  ²⁶ sn The expression these all were commended forms an inclusio with Heb 11:2: The chapter begins and ends with references to commendation for faith.

[11:39]  ²⁷ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[11:40]  ²⁸ tn The Greek phrasing emphasizes this point by negating the opposite: “so that they would not be made perfect without us.”

[12:15]  ²⁹ tn Grk “that there not be any root of bitterness,” but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted).

[12:15]  sn An allusion to Deut 29:18.

[12:24]  ³⁰ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[12:24]  ³¹ sn Abel’s shed blood cried out to the Lord for justice and judgment, but Jesus’ blood speaks of redemption and forgiveness, something better than Abel’s does (Gen 4:10; Heb 9:11-14; 11:4).

[13:9]  ³² tn Grk “by diverse and strange teachings.”

[13:9]  ³³ 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).

[13:16]  ³⁴ tn Grk “neglect doing good and fellowship.”

[13:21]  ³⁵ 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]  ³⁶ 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.

[2:4]  ³⁷ tn Grk “God bearing witness together” (the phrase “with them” is implied).

[2:4]  ³⁸ tn Grk “and distributions of the Holy Spirit.”

[2:9]  ³⁹ tn Or “who was made a little lower than the angels.”

[2:9]  ⁴⁰ tn Grk “because of the suffering of death.”

[2:9]  ⁴¹ tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[2:11]  ⁴² tn Grk “are all from one.”

[2:11]  ⁴³ tn Grk “for which reason.”

[2:11]  ⁴⁴ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The context here also indicates both men and women are in view; note especially the collective τὰ παιδία (ta paidia) in v. 14.

[3:5]  ⁴⁵ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:5]  ⁴⁶ sn A quotation from Num 12:7.

[3:12]  ⁴⁷ tn Or “take care.”

[3:12]  ⁴⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:12]  ⁴⁹ tn Grk “that there not be in any of you.”

[3:12]  ⁵⁰ tn Or “deserts,” “rebels against.”

[3:12]  ⁵¹ tn Grk “in forsaking the living God.”

[4:1]  ⁵² tn Grk “let us fear.”

[4:2]  ⁵³ tn Or “they were not united.”

[4:2]  ⁵⁴ 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.

[6:7]  ⁵⁵ tn Grk “comes upon.”

[6:18]  ⁵⁶ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[7:4]  ⁵⁷ tn Grk “to whom.”

[7:4]  ⁵⁸ tn Or “a tenth part.”

[7:22]  ⁵⁹ tn Or “surety.”

[8:4]  ⁶⁰ tn Grk “there are those who offer.”

[8:11]  ⁶¹ tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

[8:11]  ⁶² tn Grk “from the small to the great.”

[9:7]  ⁶³ tn Grk “the second tent.”

[9:7]  ⁶⁴ tn Or perhaps “the unintentional sins of the people”; Grk “the ignorances of the people.” Cf. BDAG 13 s.v. ἀγνόημα, “sin committed in ignorance/unintentionally.” This term seems to be simply a synonym for “sins” (cf. Heb 5:2) and does not pick up the distinction made in Num 15:22-31 between unwitting sin and “high-handed” sin. The Day of Atonement ritual in Lev 16 covered all the sins of the people, not just the unwitting ones.

[9:10]  ⁶⁵ tn Grk “only for foods and drinks.”

[9:10]  ⁶⁶ 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]  ⁶⁷ tn Grk “until the time of setting things right.”

[9:11]  ⁶⁸ 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.

[10:1]  ⁶⁹ tn Grk “those who approach.”

[10:9]  ⁷⁰ 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]  ⁷¹ tn Or “abolishes.”

[11:2]  ⁷² tn Or “the elders,” “the ancients.”

[11:2]  ⁷³ tn Grk “were attested,” “received commendation”; and Heb 11:4-6 shows this to be from God.

[11:7]  ⁷⁴ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[11:26]  ⁷⁵ tn Grk “the abuse [or ‘reproach’] of Christ.”

[11:26]  ⁷⁶ tn Grk “he was looking away to.”

[11:31]  ⁷⁷ tn Grk “did not perish together with.”

[12:1]  ⁷⁸ tn Grk “having such a great cloud of witnesses surrounding us.”

[12:5]  ⁷⁹ tn Or “disregard,” “think little of.”

[12:5]  ⁸⁰ tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[12:13]  ⁸¹ sn A quotation from Prov 4:26. The phrase make straight paths for your feet is figurative for “stay on God’s paths.”

[12:17]  ⁸² tn Or a command: “for understand that.”

[12:17]  ⁸³ tn Grk “it,” referring either to the repentance or the blessing. But the account in Gen 27:34-41 (which the author appeals to here) makes it clear that the blessing is what Esau sought. Thus in the translation the referent (the blessing) is specified for clarity.

[13:3]  ⁸⁴ tn Grk “as being imprisoned together.”

[13:3]  ⁸⁵ tn Or “since you too are vulnerable”; Grk “you also being in the body.”

[13:13]  ⁸⁶ tn Grk “his abuse.”

[13:23]  ⁸⁷ tn Grk “Know that” (an imperative).

[13:23]  ⁸⁸ tn Grk “has been released, with whom, if he comes soon, I will see you.”