Ibrani 5:14

5:14 But solid food is for the mature, whose perceptions are trained by practice to discern both good and evil.

Ibrani 3:12

3:12 See to it, ¹  brothers and sisters, ²  that none of you has ³  an evil, unbelieving heart that forsakes ⁴  the living God. ⁵ 

Ibrani 10:22

10:22 let us draw near with a sincere heart in the assurance that faith brings, ⁶  because we have had our hearts sprinkled clean from an evil conscience ⁷  and our bodies washed in pure water.

Ibrani 1:9

1:9 You have loved righteousness and hated lawlessness.

So God, your God, has anointed you over your companions ⁸  with the oil of rejoicing.” ⁹ 

Ibrani 10:17

10:17 then he says, ¹⁰  “Their sins and their lawless deeds I will remember no longer.” ¹¹ 

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 10:18

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

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 6:1

6:1 Therefore we must progress beyond ¹²  the elementary ¹³  instructions about Christ ¹⁴  and move on ¹⁵  to maturity, not laying this foundation again: repentance from dead works and faith in God,

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 ¹⁶  consciences from dead works to worship the living God.

[3:12]  ¹ tn Or “take care.”

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

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

[3:12]  ⁴ tn Or “deserts,” “rebels against.”

[3:12]  ⁵ tn Grk “in forsaking the living God.”

[10:22]  ⁶ tn Grk “in assurance of faith.”

[10:22]  ⁷ sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).

[1:9]  ⁸ sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.

[1:9]  ⁹ sn A quotation from Ps 45:6-7.

[10:17]  ¹⁰ tn Grk “and.”

[10:17]  ¹¹ sn A quotation from Jer 31:34.

[6:1]  ¹² tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ¹³ tn Or “basic.”

[6:1]  ¹⁴ tn Grk “the message of the beginning of Christ.”

[6:1]  ¹⁵ tn Grk “leaving behind…let us move on.”

[9:14]  ¹⁶ 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.