Ibrani 1:3

1:3 The Son is ¹  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ²  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ³ 

Ibrani 1:8

1:8 but of ⁴  the Son he says, ⁵ 

“Your throne, O God, is forever and ever, ⁶ 

and a righteous scepter ⁷  is the scepter of your kingdom.

Ibrani 2:10

2:10 For it was fitting for him, for whom and through whom all things exist, ⁸  in bringing many sons to glory, to make the pioneer ⁹  of their salvation perfect through sufferings.

Ibrani 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ¹⁰  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ¹¹ 

Ibrani 3:6-7

3:6 But Christ ¹²  is faithful as a son over God’s ¹³  house. We are of his house, ¹⁴  if in fact we hold firmly ¹⁵  to our confidence and the hope we take pride in. ¹⁶ 

Exposition of Psalm 95: Hearing God’s Word in Faith

3:7 Therefore, as the Holy Spirit says, ¹⁷ 

“Oh, that today you would listen as he speaks! ¹⁸ 

Ibrani 3:13-15

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 ¹⁹  firm until the end. 3:15 As it says, ²⁰  “Oh, that today you would listen as he speaks! ²¹  Do not harden your hearts as in the rebellion.” ²² 

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 ²³  with those who heard it in faith. ²⁴ 

Ibrani 4:4

4:4 For he has spoken somewhere about the seventh day in this way: “And God rested on the seventh day from all his works,” ²⁵ 

Ibrani 4:7

4:7 So God ²⁶  again ordains a certain day, “Today,” speaking through David ²⁷  after so long a time, as in the words quoted before, ²⁸  “O, that today you would listen as he speaks! ²⁹  Do not harden your hearts.”

Ibrani 4:11

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.

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 4:16

4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help. ³⁰ 

Ibrani 5:7

5:7 During his earthly life ³¹  Christ ³²  offered ³³  both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.

Ibrani 5:12

5:12 For though you should in fact be teachers by this time, ³⁴  you need someone to teach you the beginning elements of God’s utterances. ³⁵  You have gone back to needing ³⁶  milk, not ³⁷  solid food.

Ibrani 6:1

6:1 Therefore we must progress beyond ³⁸  the elementary ³⁹  instructions about Christ ⁴⁰  and move on ⁴¹  to maturity, not laying this foundation again: repentance from dead works and faith in God,

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 6:10-11

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. 6:11 But we passionately want each of you to demonstrate the same eagerness for the fulfillment of your hope until the end,

Ibrani 6:15

6:15 And so by persevering, Abraham ⁴²  inherited the promise.

Ibrani 6:17-19

6:17 In the same way ⁴³  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ⁴⁴  and so he intervened with an oath, 6:18 so that we who have found refuge in him ⁴⁵  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. 6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, ⁴⁶ 

Ibrani 7:1

The Nature of Melchizedek’s Priesthood

7:1 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. ⁴⁷ 

Ibrani 7:5

7:5 And those of the sons of Levi who receive the priestly office ⁴⁸  have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen, ⁴⁹  although they too are descendants of Abraham. ⁵⁰ 

Ibrani 7:11-12

Jesus and the Priesthood of Melchizedek

7:11 So if perfection had in fact been possible through the Levitical priesthood – for on that basis ⁵¹  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? 7:12 For when the priesthood changes, a change in the law must come ⁵²  as well.

Ibrani 7:28--8:2

7:28 For the law appoints as high priests men subject to weakness, ⁵³  but the word of solemn affirmation that came after the law appoints a son made perfect forever.

The High Priest of a Better Covenant

8:1 Now the main point of what we are saying is this: ⁵⁴  We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven, ⁵⁵  8:2 a minister in the sanctuary and the true tabernacle that the Lord, not man, set up.

Ibrani 8:9

8:9 “It will not be like the covenant ⁵⁶  that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord.

Ibrani 9:4

9:4 It contained the golden altar of incense and the ark of the covenant covered entirely with gold. In this ark ⁵⁷  were the golden urn containing the manna, Aaron’s rod that budded, and the stone tablets of the covenant.

Ibrani 9:8

9:8 The Holy Spirit is making clear that the way into the holy place had not yet appeared as long as the old tabernacle ⁵⁸  was standing.

Ibrani 9:11

Christ’s Service in the Heavenly Sanctuary

9:11 But now Christ has come ⁵⁹  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 9:13

9:13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, ⁶⁰ 

Ibrani 9:15

9:15 And so he is the mediator ⁶¹  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ⁶²  since he died ⁶³  to set them free from the violations committed under the first covenant.

Ibrani 9:20-21

9:20 and said, “This is the blood of the covenant that God has commanded you to keep.” ⁶⁴  9:21 And both the tabernacle and all the utensils of worship he likewise sprinkled with blood.

Ibrani 9:26

9:26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice.

Ibrani 10:10

10:10 By his will ⁶⁵  we have been made holy through the offering of the body of Jesus Christ once for all.

Ibrani 10:20

10:20 by the fresh and living way that he inaugurated for us ⁶⁶  through the curtain, that is, through his flesh, ⁶⁷ 

Ibrani 10:23

10:23 And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy.

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, ⁶⁸ 

Ibrani 10:29

10:29 How much greater punishment do you think that person deserves who has contempt for ⁶⁹  the Son of God, and profanes ⁷⁰  the blood of the covenant that made him holy, ⁷¹  and insults the Spirit of grace?

Ibrani 11:5

11:5 By faith Enoch was taken up so that he did not see death, and he was not to be found because God took him up. For before his removal he had been commended as having pleased God.

Ibrani 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ⁷²  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 11:9

11:9 By faith he lived as a foreigner ⁷³  in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs ⁷⁴  of the same promise.

Ibrani 11:12-13

11:12 So in fact children ⁷⁵  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 ⁷⁶  on the seashore. ⁷⁷  11:13 These all died in faith without receiving the things promised, ⁷⁸  but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners ⁷⁹  on the earth.

Ibrani 11:21-22

11:21 By faith Jacob, as he was dying, blessed each of the sons of Joseph and worshiped as he leaned on his staff. ⁸⁰  11:22 By faith Joseph, at the end of his life, ⁸¹  mentioned the exodus of the sons of Israel ⁸²  and gave instructions about his burial. ⁸³ 

Ibrani 11:38-39

11:38 (the world was not worthy of them); they wandered in deserts and mountains and caves and openings in the earth. 11:39 And these all were commended ⁸⁴  for their faith, yet they did not receive what was promised. ⁸⁵ 

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. ⁸⁶ 

Ibrani 12:5

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

“My son, do not scorn ⁸⁷  the Lord’s discipline

or give up when he corrects ⁸⁸  you.

Ibrani 12:9-10

12:9 Besides, we have experienced discipline from ⁸⁹  our earthly fathers ⁹⁰  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ⁹¹  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 12:15

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 ⁹²  and causing trouble, and through him many become defiled.

Ibrani 13:2

13:2 Do not neglect hospitality, because through it some have entertained angels without knowing it. ⁹³ 

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 13:11-13

13:11 For the bodies of those animals whose blood the high priest brings ⁹⁴  into the sanctuary as an offering for sin are burned outside the camp. 13:12 Therefore, to sanctify the people by his own blood, Jesus also suffered outside the camp. 13:13 We must go out to him, then, outside the camp, bearing the abuse he experienced. ⁹⁵ 

Ibrani 13:16

13:16 And do not neglect to do good and to share what you have, ⁹⁶  for God is pleased with such sacrifices.

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 13:22

13:22 Now I urge you, brothers and sisters, ⁹⁷  bear with my message of exhortation, for in fact I have written to you briefly.

Ibrani 13:24

13:24 Greetings to all your leaders and all the saints. Those from Italy send you greetings.

[1:3]  ¹ 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]  ² tn Grk “by the word of his power.”

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

[1:8]  ⁴ tn Or “to.”

[1:8]  ⁵ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ⁶ tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

[1:8]  ⁷ tn Grk “the righteous scepter,” but used generically.

[2:10]  ⁸ tn Grk “for whom are all things and through whom are all things.”

[2:10]  ⁹ 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).

[3:1]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ¹¹ tn Grk “of our confession.”

[3:6]  ¹² sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ¹³ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ¹⁴ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ¹⁵ tc The reading adopted by the translation is found in Ì^13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν (mecri telou" bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.

[3:6]  ¹⁶ tn Grk “the pride of our hope.”

[3:7]  ¹⁷ sn The following quotation is from Ps 95:7b-11.

[3:7]  ¹⁸ tn Grk “today if you hear his voice.”

[3:14]  ¹⁹ tn Grk “the beginning of the confidence.”

[3:15]  ²⁰ tn Grk “while it is said.”

[3:15]  ²¹ tn Grk “today if you hear his voice.”

[3:15]  ²² sn A quotation from Ps 95:7b-8.

[4:2]  ²³ tn Or “they were not united.”

[4:2]  ²⁴ 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.

[4:4]  ²⁵ sn A quotation from Gen 2:2.

[4:7]  ²⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:7]  ²⁷ sn Ps 95 does not mention David either in the text or the superscription. It is possible that the writer of Hebrews is attributing the entire collection of psalms to David (although some psalms are specifically attributed to other individuals or groups).

[4:7]  ²⁸ tn Grk “as it has been said before” (see Heb 3:7).

[4:7]  ²⁹ tn Grk “today if you hear his voice.”

[4:16]  ³⁰ tn Grk “for timely help.”

[5:7]  ³¹ tn Grk “in the days of his flesh.”

[5:7]  ³² tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ³³ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

[5:12]  ³⁴ tn Grk “because of the time.”

[5:12]  ³⁵ tn Grk “the elements of the beginning of the oracles of God.”

[5:12]  ³⁶ tn Grk “you have come to have a need for.”

[5:12]  ³⁷ tc ‡ Most texts, including some early and important ones (א² A B* D Ψ 0122 0278 1881 Ï sy Cl), have καί (kai, “and”) immediately preceding οὐ (ou, “not”), but other equally significant witnesses (Ì⁴⁶ א* B² C 33 81 1739 lat Or Did) lack the conjunction. As it was a natural tendency for scribes to add a coordinating conjunction, the καί appears to be a motivated reading. On balance, it is probably best to regard the shorter reading as authentic. NA²⁷ has καί in brackets, indicating doubts as to its authenticity.

[6:1]  ³⁸ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ³⁹ tn Or “basic.”

[6:1]  ⁴⁰ tn Grk “the message of the beginning of Christ.”

[6:1]  ⁴¹ tn Grk “leaving behind…let us move on.”

[6:15]  ⁴² tn Grk “he”; in the translation the referent (Abraham) has been specified for clarity.

[6:17]  ⁴³ tn Grk “in which.”

[6:17]  ⁴⁴ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[6:18]  ⁴⁵ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[6:19]  ⁴⁶ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.

[7:1]  ⁴⁷ sn A series of quotations from Gen 14:17-19.

[7:5]  ⁴⁸ tn Or “the priesthood.”

[7:5]  ⁴⁹ tn Grk “from their brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[7:5]  ⁵⁰ tn Grk “have come from the loins of Abraham.”

[7:11]  ⁵¹ tn Grk “based on it.”

[7:12]  ⁵² tn Grk “of necessity a change in the law comes to pass.”

[7:28]  ⁵³ sn See Heb 5:2 where this concept was introduced.

[8:1]  ⁵⁴ tn Grk “the main point of the things being said.”

[8:1]  ⁵⁵ sn An allusion to Ps 110:1; see Heb 1:3, 13.

[8:9]  ⁵⁶ tn Grk “not like the covenant,” continuing the description of v. 8b.

[9:4]  ⁵⁷ tn Grk “in which”; in the translation the referent (the ark) has been specified for clarity.

[9:8]  ⁵⁸ tn Grk “the first tent.” The literal phrase “the first tent” refers to either (1) the outer chamber of the tabernacle in the wilderness (as in vv. 2, 6) or (2) the entire tabernacle as a symbol of the OT system of approaching God. The second is more likely given the contrast that follows in vv. 11-12.

[9:11]  ⁵⁹ 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.

[9:13]  ⁶⁰ tn Grk “for the purifying of the flesh.” The “flesh” here is symbolic of outward or ritual purity in contrast to inner purity, that of the conscience (cf. Heb 9:9).

[9:15]  ⁶¹ 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.

[9:15]  ⁶² tn Grk “the promise of the eternal inheritance.”

[9:15]  ⁶³ tn Grk “a death having occurred.”

[9:20]  ⁶⁴ tn Grk “which God commanded for you (or in your case).”

[9:20]  sn A quotation from Exod 24:8.

[10:10]  ⁶⁵ tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:20]  ⁶⁶ tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.

[10:20]  ⁶⁷ sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.

[10:26]  ⁶⁸ tn Grk “is left,” with “for us” implied by the first half of the verse.

[10:29]  ⁶⁹ tn Grk “tramples under foot.”

[10:29]  ⁷⁰ tn Grk “regarded as common.”

[10:29]  ⁷¹ tn Grk “by which he was made holy.”

[11:7]  ⁷² tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[11:9]  ⁷³ tn Or “settled as a resident alien.”

[11:9]  ⁷⁴ tn Or “heirs with him.”

[11:12]  ⁷⁵ tn Grk “these”; in the translation the referent (children) has been specified for clarity.

[11:12]  ⁷⁶ tn Grk a collective “the sand.”

[11:12]  ⁷⁷ sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).

[11:13]  ⁷⁸ tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

[11:13]  ⁷⁹ tn Or “sojourners.”

[11:21]  ⁸⁰ tn Grk “worshiped on the top of his staff,” a quotation from Gen 47:31 (LXX).

[11:22]  ⁸¹ tn Grk “coming to an end,” “dying.”

[11:22]  ⁸² sn Joseph’s prophecy about the exodus of the sons of Israel is found in Gen 50:24.

[11:22]  ⁸³ tn Grk “about his bones,” which refers by metonymy to the disposition of his bones, i.e., his burial.

[11:22]  sn The instructions about his burial are recorded in Gen 50:25.

[11:39]  ⁸⁴ 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]  ⁸⁵ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[12:2]  ⁸⁶ sn An allusion to Ps 110:1.

[12:5]  ⁸⁷ tn Or “disregard,” “think little of.”

[12:5]  ⁸⁸ tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[12:9]  ⁸⁹ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ⁹⁰ 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]  ⁹¹ 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]  ⁹² 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.

[13:2]  ⁹³ sn This is a vague allusion to people described in scripture and extra-biblical literature and may include Abraham and Sarah (Gen 18:2-15), Lot (Gen 19:1-14), Gideon (Judg 6:11-18), Manoah (Judg 13:3-22), and possibly Tobit (Tob 12:1-20).

[13:11]  ⁹⁴ tn Grk “whose blood is brought by the high priest.”

[13:13]  ⁹⁵ tn Grk “his abuse.”

[13:16]  ⁹⁶ tn Grk “neglect doing good and fellowship.”

[13:22]  ⁹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.