Ibrani 10:30

10:30 For we know the one who said, “Vengeance is mine, I will repay,” ¹  and again, “The Lord will judge his people.” ² 

Ibrani 2:2

2:2 For if the message spoken through angels ³  proved to be so firm that every violation ⁴  or disobedience received its just penalty,

Ibrani 11:6

11:6 Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him.

Ibrani 10:35

10:35 So do not throw away your confidence, because it ⁵  has great reward.

Ibrani 5:2

5:2 He is able to deal compassionately with those who are ignorant and erring, since he also is subject to weakness,

Ibrani 11:26

11:26 He regarded abuse suffered for Christ ⁶  to be greater wealth than the treasures of Egypt, for his eyes were fixed on ⁷  the reward.

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 10:34

10:34 For in fact you shared the sufferings of those in prison, ⁸  and you accepted the confiscation of your belongings with joy, because you knew that you certainly ⁹  had a better and lasting possession.

Ibrani 12:24

12:24 and to Jesus, the mediator ¹⁰  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ¹¹ 

[10:30]  ¹ sn A quotation from Deut 32:35.

[10:30]  ² sn A quotation from Deut 32:36.

[2:2]  ³ sn The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deut 33:2; Ps 68:17-18; Acts 7:38, 53; Gal 3:19; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136]).

[2:2]  ⁴ tn Grk “through angels became valid and every violation.”

[10:35]  ⁵ tn Grk “which,” but showing the reason.

[11:26]  ⁶ tn Grk “the abuse [or ‘reproach’] of Christ.”

[11:26]  ⁷ tn Grk “he was looking away to.”

[10:34]  ⁸ 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]  ⁹ tn Grk “you yourselves.”

[12:24]  ¹⁰ 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]  ¹¹ 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).