Ibrani 2:4

2:4 while God confirmed their witness ¹  with signs and wonders and various miracles and gifts of the Holy Spirit distributed ²  according to his will.

Ibrani 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ³  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ⁴ 

Ibrani 3:15

3:15 As it says, ⁵  “Oh, that today you would listen as he speaks! ⁶  Do not harden your hearts as in the rebellion.” ⁷ 

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,” ⁸ 

Ibrani 6:9

6:9 But in your case, dear friends, even though we speak like this, we are convinced of better things relating to salvation.

Ibrani 6:16

6:16 For people ⁹  swear by something greater than themselves, ¹⁰  and the oath serves as a confirmation to end all dispute. ¹¹ 

Ibrani 7:1-2

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. ¹²  7:2 To him ¹³  also Abraham apportioned a tithe ¹⁴  of everything. ¹⁵  His name first means ¹⁶  king of righteousness, then king of Salem, that is, king of peace.

Ibrani 7:6

7:6 But Melchizedek ¹⁷  who does not share their ancestry ¹⁸  collected a tithe ¹⁹  from Abraham and blessed ²⁰  the one who possessed the promise.

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 9:10

9:10 They served only for matters of food and drink ²¹  and various washings; they are external regulations ²²  imposed until the new order came. ²³ 

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, ²⁴ 

Ibrani 9:17

9:17 For a will takes effect only at death, since it carries no force while the one who made it is alive.

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 ²⁵  no further consciousness of sin?

Ibrani 10:5

10:5 So when he came into the world, he said,

“Sacrifice and offering you did not desire, but a body you prepared for me.

Ibrani 10:9

10:9 then he says, “Here I am: I have come to do your will.” ²⁶  He does away with ²⁷  the first to establish the second.

Ibrani 10:11

10:11 And every priest stands day after day ²⁸  serving and offering the same sacrifices again and again – sacrifices that can never take away sins.

Ibrani 10:25

10:25 not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day ²⁹  drawing near. ³⁰ 

Ibrani 11:8

11:8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going.

Ibrani 11:21

11:21 By faith Jacob, as he was dying, blessed each of the sons of Joseph and worshiped as he leaned on his staff. ³¹ 

Ibrani 11:28

11:28 By faith he kept the Passover and the sprinkling of the blood, ³²  so that the one who destroyed the firstborn would not touch them.

Ibrani 11:31

11:31 By faith Rahab the prostitute escaped the destruction of ³³  the disobedient, because she welcomed the spies in peace.

Ibrani 11:34

11:34 quenched raging fire, ³⁴  escaped the edge of the sword, gained strength in weakness, ³⁵  became mighty in battle, put foreign armies to flight,

Ibrani 12:7

12:7 Endure your suffering ³⁶  as discipline; ³⁷  God is treating you as sons. For what son is there that a father does not discipline?

Ibrani 12:14

Do Not Reject God’s Warning

12:14 Pursue peace with everyone, and holiness, ³⁸  for without it no one will see the Lord.

Ibrani 12:17-19

12:17 For you know that ³⁹  later when he wanted to inherit the blessing, he was rejected, for he found no opportunity for repentance, although he sought the blessing ⁴⁰  with tears. 12:18 For you have not come to something that can be touched, ⁴¹  to a burning fire and darkness and gloom and a whirlwind 12:19 and the blast of a trumpet and a voice uttering words ⁴²  such that those who heard begged to hear no more. ⁴³ 

[2:4]  ¹ tn Grk “God bearing witness together” (the phrase “with them” is implied).

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

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

[3:1]  ⁴ tn Grk “of our confession.”

[3:15]  ⁵ tn Grk “while it is said.”

[3:15]  ⁶ tn Grk “today if you hear his voice.”

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

[4:4]  ⁸ sn A quotation from Gen 2:2.

[6:16]  ⁹ tn The plural Greek term ἄνθρωποι (anqrwpoi) is used here in a generic sense, referring to both men and women, and is thus translated “people.”

[6:16]  ¹⁰ tn Grk “by something greater”; the rest of the comparison (“than themselves”) is implied.

[6:16]  ¹¹ tn Grk “the oath for confirmation is an end of all dispute.”

[7:1]  ¹² sn A series of quotations from Gen 14:17-19.

[7:2]  ¹³ tn Grk “to whom,” continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:2]  ¹⁴ tn Or “a tenth part.”

[7:2]  ¹⁵ sn A quotation from Gen 14:20.

[7:2]  ¹⁶ tn Grk “first being interpreted,” describing Melchizedek.

[7:6]  ¹⁷ tn Grk “the one”; in the translation the referent (Melchizedek) has been specified for clarity.

[7:6]  ¹⁸ tn Grk “is not descended from them.”

[7:6]  ¹⁹ tn Or “a tenth part.”

[7:6]  ²⁰ sn The verbs “collected…and blessed” emphasize the continuing effect of the past actions, i.e., Melchizedek’s importance.

[9:10]  ²¹ tn Grk “only for foods and drinks.”

[9:10]  ²² tc Most witnesses (D¹ Ï) have “various washings, and external regulations” (βαπτισμοῖς καὶ δικαιώμασιν, baptismoi" kai dikaiwmasin), with both nouns in the dative. The translation “washings; they are… regulations” renders βαπτισμοῖς, δικαιώματα (baptismoi", dikaiwmata; found in such important mss as Ì⁴⁶ א* A I P 0278 33 1739 1881 al sa) in which case δικαιώματα is taken as the nominative subject of the participle ἐπικείμενα (epikeimena). It seems far more likely that scribes would conform δικαιώματα to the immediately preceding datives and join it to them by καί than they would to the following nominative participle. Both on external and internal evidence the text is thus secure as reading βαπτισμοῖς, δικαιώματα.

[9:10]  ²³ tn Grk “until the time of setting things right.”

[9:13]  ²⁴ 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]  ²⁵ tn Grk “the worshipers, having been purified once for all, would have.”

[10:9]  ²⁶ tc The majority of mss, especially the later ones (א² 0278^vid 1739 Ï lat), have ὁ θεός (Jo qeo", “God”) at this point, while most of the earliest and best witnesses lack such an explicit addressee (so Ì⁴⁶ א* A C D K P Ψ 33 1175 1881 2464 al). The longer reading is a palpable corruption, apparently motivated in part by the wording of Ps 40:8 (39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7.

[10:9]  ²⁷ tn Or “abolishes.”

[10:11]  ²⁸ tn Or “daily,” “every day.”

[10:25]  ²⁹ sn The day refers to that well-known time of Christ’s coming and judgment in the future; see a similar use of “day” in 1 Cor 3:13.

[10:25]  ³⁰ tn This paragraph (vv. 19-25) is actually a single, skillfully composed sentence in Greek, but it must be broken into shorter segments for English idiom. It begins with several subordinate phrases (since we have confidence and a great priest), has three parallel exhortations as its main verbs (let us draw near, hold, and take thought), and concludes with several subordinate phrases related to the final exhortation (not abandoning but encouraging).

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

[11:28]  ³² tn Grk “the pouring out of the blood.”

[11:28]  sn The sprinkling of the blood refers here to the application of the blood to the doorways of the Israelite houses (cf. Exod 12:7, 13).

[11:31]  ³³ tn Grk “did not perish together with.”

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

[11:34]  ³⁵ tn Or “recovered from sickness.”

[12:7]  ³⁶ tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ³⁷ tn Or “in order to become disciplined.”

[12:14]  ³⁸ 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).

[12:17]  ³⁹ tn Or a command: “for understand that.”

[12:17]  ⁴⁰ 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]  ⁴¹ 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.

[12:19]  ⁴² tn Grk “a voice of words.”

[12:19]  ⁴³ tn Grk “a voice…from which those who heard begged that a word not be added to them.”