Ibrani 10:18

10:18 Now where there is forgiveness of these, there is no longer any offering for sin.

Ibrani 10:4

10:4 For the blood of bulls and goats cannot take away sins. ¹ 

Ibrani 10:17

10:17 then he says, ²  “Their sins and their lawless deeds I will remember no longer.” ³ 

Ibrani 12:4

12:4 You have not yet resisted to the point of bloodshed ⁴  in your struggle against sin.

Ibrani 10:3

10:3 But in those sacrifices ⁵  there is a reminder of sins year after year.

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, ⁶ 

Ibrani 10:6

10:6 “Whole burnt offerings and sin-offerings you took no delight in.

Ibrani 5:3

5:3 and for this reason he is obligated to make sin offerings for himself as well as for the people.

Ibrani 7:27

7:27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all.

Ibrani 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ⁷  to those who eagerly await him he will appear a second time, not to bear sin ⁸  but to bring salvation. ⁹ 

Ibrani 8:12

8:12 “For I will be merciful toward their evil deeds, and their sins I will remember no longer.” ¹⁰ 

Ibrani 11:25

11:25 choosing rather to be ill-treated with the people of God than to enjoy sin’s fleeting pleasure.

Ibrani 7:26

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 3:13

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 3:17

3:17 And against whom was God ¹¹  provoked for forty years? Was it not those who sinned, whose dead bodies fell in the wilderness? ¹² 

Ibrani 10:11-12

10:11 And every priest stands day after day ¹³  serving and offering the same sacrifices again and again – sacrifices that can never take away sins. 10:12 But when this priest ¹⁴  had offered one sacrifice for sins for all time, he sat down at the right hand ¹⁵  of God,

Ibrani 12:3

12:3 Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up.

Ibrani 13:11

13:11 For the bodies of those animals whose blood the high priest brings ¹⁶  into the sanctuary as an offering for sin are burned outside the camp.

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 ¹⁷  no further consciousness of sin?

Ibrani 4:15

4:15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.

Ibrani 5:1

5:1 For every high priest is taken from among the people ¹⁸  and appointed ¹⁹  to represent them before God, ²⁰  to offer both gifts and sacrifices for sins.

Ibrani 2:17

2:17 Therefore he had ²¹  to be made like his brothers and sisters ²²  in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement ²³  for the sins of the people.

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 1:3

1:3 The Son is ²⁴  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ²⁵  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ²⁶ 

Ibrani 10:8

10:8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” ²⁷  (which are offered according to the law),

Ibrani 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ²⁸  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 9:15

9:15 And so he is the mediator ²⁹  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ³⁰  since he died ³¹  to set them free from the violations committed under the first covenant.

Ibrani 9:22

9:22 Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness.

Ibrani 9:7

9:7 But only the high priest enters once a year into the inner tent, ³²  and not without blood that he offers for himself and for the sins of the people committed in ignorance. ³³ 

Ibrani 13:12

13:12 Therefore, to sanctify the people by his own blood, Jesus also suffered outside the camp.

Ibrani 12:16

12:16 And see to it that no one becomes ³⁴  an immoral or godless person like Esau, who sold his own birthright for a single meal. ³⁵ 

Ibrani 10:10

10:10 By his will ³⁶  we have been made holy through the offering of the body of Jesus Christ once for all.

Ibrani 10:14

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

Ibrani 10:27

10:27 but only a certain fearful expectation of judgment and a fury ³⁷  of fire that will consume God’s enemies. ³⁸ 

Ibrani 11:24

11:24 By faith, when he grew up, Moses refused to be called the son of Pharaoh’s daughter,

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 ³⁹  consciences from dead works to worship the living God.

Ibrani 2:11

2:11 For indeed he who makes holy and those being made holy all have the same origin, ⁴⁰  and so ⁴¹  he is not ashamed to call them brothers and sisters, ⁴² 

Ibrani 3:12

3:12 See to it, ⁴³  brothers and sisters, ⁴⁴  that none of you has ⁴⁵  an evil, unbelieving heart that forsakes ⁴⁶  the living God. ⁴⁷ 

Ibrani 6:6

6:6 and then have committed apostasy, ⁴⁸  to renew them again to repentance, since ⁴⁹  they are crucifying the Son of God for themselves all over again ⁵⁰  and holding him up to contempt.

Ibrani 7:25

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

Ibrani 7:28

7:28 For the law appoints as high priests men subject to weakness, ⁵¹  but the word of solemn affirmation that came after the law appoints a son made perfect forever.

Ibrani 9:5

9:5 And above the ark ⁵²  were the cherubim ⁵³  of glory overshadowing the mercy seat. Now is not the time to speak of these things in detail.

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, ⁵⁴ 

Ibrani 12:14

Do Not Reject God’s Warning

12:14 Pursue peace with everyone, and holiness, ⁵⁵  for without it no one will see the Lord.

Ibrani 10:29

10:29 How much greater punishment do you think that person deserves who has contempt for ⁵⁶  the Son of God, and profanes ⁵⁷  the blood of the covenant that made him holy, ⁵⁸  and insults the Spirit of grace?

Ibrani 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ⁵⁹  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.

[10:4]  ¹ tn Grk “for it is impossible for the blood of bulls and goats to take away sins.”

[10:17]  ² tn Grk “and.”

[10:17]  ³ sn A quotation from Jer 31:34.

[12:4]  ⁴ tn Grk “until blood.”

[10:3]  ⁵ tn Grk “in them”; the referent (those sacrifices) has been specified in the translation for clarity.

[10:26]  ⁶ tn Grk “is left,” with “for us” implied by the first half of the verse.

[9:28]  ⁷ sn An allusion to Isa 53:12.

[9:28]  ⁸ tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

[9:28]  ⁹ tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.

[8:12]  ¹⁰ sn A quotation from Jer 31:31-34.

[3:17]  ¹¹ tn Grk “he”; in the translation the referent (God) has been specified for clarity.

[3:17]  ¹² sn An allusion to God’s judgment pronounced in Num 14:29, 32.

[10:11]  ¹³ tn Or “daily,” “every day.”

[10:12]  ¹⁴ tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.

[10:12]  ¹⁵ sn An allusion to Ps 110:1.

[13:11]  ¹⁶ tn Grk “whose blood is brought by the high priest.”

[10:2]  ¹⁷ tn Grk “the worshipers, having been purified once for all, would have.”

[5:1]  ¹⁸ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”

[5:1]  ¹⁹ tn Grk “who is taken from among people is appointed.”

[5:1]  ²⁰ tn Grk “appointed on behalf of people in reference to things relating to God.”

[2:17]  ²¹ tn Or “he was obligated.”

[2:17]  ²² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[2:17]  ²³ tn Or “propitiation.”

[1:3]  ²⁴ 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]  ²⁵ tn Grk “by the word of his power.”

[1:3]  ²⁶ sn An allusion to Ps 110:1, quoted often in Hebrews.

[10:8]  ²⁷ sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.

[12:1]  ²⁸ tn Grk “having such a great cloud of witnesses surrounding us.”

[9:15]  ²⁹ 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]  ³⁰ tn Grk “the promise of the eternal inheritance.”

[9:15]  ³¹ tn Grk “a death having occurred.”

[9:7]  ³² tn Grk “the second tent.”

[9:7]  ³³ 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.

[12:16]  ³⁴ tn Grk “that there not be any,” continuing from v. 15.

[12:16]  ³⁵ sn An allusion to Gen 27:34-41.

[10:10]  ³⁶ tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:27]  ³⁷ tn Grk “zeal,” recalling God’s jealous protection of his holiness and honor (cf. Exod 20:5).

[10:27]  sn An allusion to Zeph 1:18.

[10:27]  ³⁸ tn Grk “the enemies.”

[10:27]  sn An allusion to Isa 26:11.

[9:14]  ³⁹ 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.

[2:11]  ⁴⁰ tn Grk “are all from one.”

[2:11]  ⁴¹ tn Grk “for which reason.”

[2:11]  ⁴² 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.

[3:12]  ⁴³ tn Or “take care.”

[3:12]  ⁴⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:12]  ⁴⁵ tn Grk “that there not be in any of you.”

[3:12]  ⁴⁶ tn Or “deserts,” “rebels against.”

[3:12]  ⁴⁷ tn Grk “in forsaking the living God.”

[6:6]  ⁴⁸ tn Or “have fallen away.”

[6:6]  ⁴⁹ tn Or “while”; Grk “crucifying…and holding.” The Greek participles here (“crucifying…and holding”) can be understood as either causal (“since”) or temporal (“while”).

[6:6]  ⁵⁰ tn Grk “recrucifying the son of God for themselves.”

[7:28]  ⁵¹ sn See Heb 5:2 where this concept was introduced.

[9:5]  ⁵² tn Grk “above it”; in the translation the referent (the ark) has been specified for clarity.

[9:5]  ⁵³ sn The cherubim (pl.) were an order of angels mentioned repeatedly in the OT but only here in the NT. They were associated with God’s presence, glory, and holiness. Their images that sat on top of the ark of the covenant are described in Exod 25:18-20.

[9:13]  ⁵⁴ 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).

[12:14]  ⁵⁵ sn The references to peace and holiness show the close connection between this paragraph and the previous one. The pathway toward “holiness” and the need for it is cited in Heb 12:10 and 14. More importantly Prov 4:26-27 sets up the transition from one paragraph to the next: It urges people to stay on godly paths (Prov 4:26, quoted here in v. 13) and promises that God will lead them in peace if they do so (Prov 4:27 [LXX], quoted in v. 14).

[10:29]  ⁵⁶ tn Grk “tramples under foot.”

[10:29]  ⁵⁷ tn Grk “regarded as common.”

[10:29]  ⁵⁸ tn Grk “by which he was made holy.”

[11:7]  ⁵⁹ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”