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 ¹  with those who heard it in faith. ² 

Ibrani 4:13

4:13 And no creature is hidden from God, ³  but everything is naked and exposed to the eyes of him to whom we must render an account.

Ibrani 6:17

6:17 In the same way ⁴  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ⁵  and so he intervened with an oath,

Ibrani 9:23

9:23 So it was necessary for the sketches ⁶  of the things in heaven to be purified with these sacrifices, ⁷  but the heavenly things themselves required ⁸  better sacrifices than these.

Ibrani 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ⁹  to those who eagerly await him he will appear a second time, not to bear sin ¹⁰  but to bring salvation. ¹¹ 

Ibrani 10:34

10:34 For in fact you shared the sufferings of those in prison, ¹²  and you accepted the confiscation of your belongings with joy, because you knew that you certainly ¹³  had a better and lasting possession.

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 12:11

12:11 Now all discipline seems painful at the time, not joyful. ¹⁴  But later it produces the fruit of peace and righteousness ¹⁵  for those trained by it.

Ibrani 13:5

13:5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” ¹⁶ 

[4:2]  ¹ tn Or “they were not united.”

[4:2]  ² 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.

[4:13]  ³ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[6:17]  ⁴ tn Grk “in which.”

[6:17]  ⁵ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[9:23]  ⁶ tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.

[9:23]  ⁷ tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.

[9:23]  ⁸ tn Grk “the heavenly things themselves with better sacrifices than these.”

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

[9:28]  ¹⁰ 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]  ¹¹ 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.

[10:34]  ¹² 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]  ¹³ tn Grk “you yourselves.”

[12:11]  ¹⁴ tn Grk “all discipline at the time does not seem to be of joy, but of sorrow.”

[12:11]  ¹⁵ tn Grk “the peaceful fruit of righteousness.”

[13:5]  ¹⁶ sn A quotation from Deut 31:6, 8.