Ibrani 1:13

1:13 But to which of the angels ¹  has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? ² 

Ibrani 3:3

3:3 For he has come to deserve greater glory than Moses, just as the builder of a house deserves greater honor than the house itself!

Ibrani 3:13-14

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. 3:14 For we have become partners with Christ, if in fact we hold our initial confidence ³  firm until the end.

Ibrani 4:13

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

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 6:17

6:17 In the same way ⁵  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ⁶  and so he intervened with an oath,

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 8:1

The High Priest of a Better Covenant

8:1 Now the main point of what we are saying is this: ⁷  We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven, ⁸ 

Ibrani 9:25

9:25 And he did not enter to offer ⁹  himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own,

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 ¹⁰  no further consciousness of sin?

Ibrani 10:38

10:38 But my righteous one will live by faith, and if he shrinks back, I ¹¹  take no pleasure in him. ¹² 

Ibrani 11:12

11:12 So in fact children ¹³  were fathered by one man – and this one as good as dead – like the number of stars in the sky and like the innumerable grains of sand ¹⁴  on the seashore. ¹⁵ 

Ibrani 11:16

11:16 But as it is, ¹⁶  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 11:26

11:26 He regarded abuse suffered for Christ ¹⁷  to be greater wealth than the treasures of Egypt, for his eyes were fixed on ¹⁸  the reward.

Ibrani 11:34

11:34 quenched raging fire, ¹⁹  escaped the edge of the sword, gained strength in weakness, ²⁰  became mighty in battle, put foreign armies to flight,

Ibrani 12:9

12:9 Besides, we have experienced discipline from ²¹  our earthly fathers ²²  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ²³ 

Ibrani 12:15-18

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 ²⁴  and causing trouble, and through him many become defiled. 12:16 And see to it that no one becomes ²⁵  an immoral or godless person like Esau, who sold his own birthright for a single meal. ²⁶  12:17 For you know that ²⁷  later when he wanted to inherit the blessing, he was rejected, for he found no opportunity for repentance, although he sought the blessing ²⁸  with tears. 12:18 For you have not come to something that can be touched, ²⁹  to a burning fire and darkness and gloom and a whirlwind

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 13:21

13:21 equip you with every good thing to do his will, working in us ³⁰  what is pleasing before him through Jesus Christ, to whom be glory forever. ³¹  Amen.

[1:13]  ¹ sn The parallel phrases to which of the angels in vv. 5 and 13 show the unity of this series of quotations (vv. 5-14) in revealing the superiority of the Son over angels (v. 4).

[1:13]  ² sn A quotation from Ps 110:1.

[3:14]  ³ tn Grk “the beginning of the confidence.”

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

[6:17]  ⁵ tn Grk “in which.”

[6:17]  ⁶ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[8:1]  ⁷ tn Grk “the main point of the things being said.”

[8:1]  ⁸ sn An allusion to Ps 110:1; see Heb 1:3, 13.

[9:25]  ⁹ tn Grk “and not that he might offer,” continuing the previous construction.

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

[10:38]  ¹¹ tn Grk “my soul.”

[10:38]  ¹² sn A quotation from Hab 2:4.

[11:12]  ¹³ tn Grk “these”; in the translation the referent (children) has been specified for clarity.

[11:12]  ¹⁴ tn Grk a collective “the sand.”

[11:12]  ¹⁵ sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).

[11:16]  ¹⁶ tn Grk “now.”

[11:26]  ¹⁷ tn Grk “the abuse [or ‘reproach’] of Christ.”

[11:26]  ¹⁸ tn Grk “he was looking away to.”

[11:34]  ¹⁹ tn Grk “quenched the power of fire.”

[11:34]  ²⁰ tn Or “recovered from sickness.”

[12:9]  ²¹ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ²² tn Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life.

[12:9]  ²³ tn Grk “and live.”

[12:9]  sn Submit ourselves…to the Father of spirits and receive life. This idea is drawn from Proverbs, where the Lord’s discipline brings life, while resistance to it leads to death (cf. Prov 4:13; 6:23; 10:17; 16:17).

[12:15]  ²⁴ 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.

[12:16]  ²⁵ tn Grk “that there not be any,” continuing from v. 15.

[12:16]  ²⁶ sn An allusion to Gen 27:34-41.

[12:17]  ²⁷ tn Or a command: “for understand that.”

[12:17]  ²⁸ 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.

[12:18]  ²⁹ tn This describes the nation of Israel approaching God on Mt. Sinai (Exod 19). There is a clear contrast with the reference to Mount Zion in v. 22, so this could be translated “a mountain that can be touched.” But the word “mountain” does not occur here and the more vague description seems to be deliberate.

[13:21]  ³⁰ 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]  ³¹ 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.