Ibrani 2:2

2:2 For if the message spoken through angels ¹  proved to be so firm that every violation ²  or disobedience received its just penalty,

Ibrani 2:4

2:4 while God confirmed their witness ³  with signs and wonders and various miracles and gifts of the Holy Spirit distributed ⁴  according to his will.

Ibrani 2:11

2:11 For indeed he who makes holy and those being made holy all have the same origin, ⁵  and so ⁶  he is not ashamed to call them brothers and sisters, ⁷ 

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 8:8

8:8 But ⁸  showing its fault, ⁹  God ¹⁰  says to them, ¹¹ 

“Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah.

Ibrani 9:9

9:9 This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper.

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, ¹² 

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 ¹³  no further consciousness of sin?

[2:2]  ¹ 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]  ² tn Grk “through angels became valid and every violation.”

[2:4]  ³ tn Grk “God bearing witness together” (the phrase “with them” is implied).

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

[2:11]  ⁵ tn Grk “are all from one.”

[2:11]  ⁶ tn Grk “for which reason.”

[2:11]  ⁷ 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.

[8:8]  ⁸ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ⁹ sn The “fault” or limitation in the first covenant was not in its inherent righteousness, but in its design from God himself. It was never intended to be his final revelation or provision for mankind; it was provisional, always pointing toward the fulfillment to come in Christ.

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

[8:8]  ¹¹ tc ‡ Several witnesses (א* A D* I K P Ψ 33 81 326 365 1505 2464 al latt co Cyr) have αὐτούς (autous) here, “[in finding fault with] them, [he says],” alluding to Israel’s failings mentioned in v. 9b. (The verb μέμφομαι [memfomai, “to find fault with”] can take an accusative or dative direct object.) The reading behind the text above (αὐτοίς, autoi"), supported by Ì⁴⁶ א² B D² 0278 1739 1881 Ï, is perhaps a harder reading theologically, and is more ambiguous in meaning. If αὐτοίς goes with μεμφόμενος (memfomeno", here translated “showing its fault”), the clause could be translated “in finding fault with them” or “in showing [its] faults to them.” If αὐτοίς goes with the following λέγει (legei, “he says”), the clause is best translated, “in finding/showing [its] faults, he says to them.” The accusative pronoun suffers no such ambiguity, for it must be the object of μεμφόμενος rather than λέγει. Although a decision is difficult, the dative form of the pronoun best explains the rise of the other reading and is thus more likely to be original.

[9:13]  ¹² 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).

[10:2]  ¹³ tn Grk “the worshipers, having been purified once for all, would have.”