Ibrani 5:5

5:5 So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God, ¹  who said to him, “You are my Son! Today I have fathered you,” ² 

Ibrani 6:1

6:1 Therefore we must progress beyond ³  the elementary ⁴  instructions about Christ ⁵  and move on ⁶  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Ibrani 9:11

Christ’s Service in the Heavenly Sanctuary

9:11 But now Christ has come ⁷  as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation,

Ibrani 9:24

9:24 For Christ did not enter a sanctuary made with hands – the representation ⁸  of the true sanctuary ⁹  – but into heaven itself, and he appears now in God’s presence for us.

Ibrani 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ¹⁰  to those who eagerly await him he will appear a second time, not to bear sin ¹¹  but to bring salvation. ¹² 

Ibrani 10:34

10:34 For in fact you shared the sufferings of those in prison, ¹³  and you accepted the confiscation of your belongings with joy, because you knew that you certainly ¹⁴  had a better and lasting possession.

[5:5]  ¹ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[5:5]  ² tn Grk “I have begotten you”; see Heb 1:5.

[5:5]  sn A quotation from Ps 2:7.

[6:1]  ³ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ⁴ tn Or “basic.”

[6:1]  ⁵ tn Grk “the message of the beginning of Christ.”

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

[9:11]  ⁷ tn Grk “But Christ, when he came,” introducing a sentence that includes all of Heb 9:11-12. The main construction is “Christ, having come…, entered…, having secured…,” and everything else describes his entrance.

[9:24]  ⁸ tn Or “prefiguration.”

[9:24]  ⁹ tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

[9:28]  ¹⁰ sn An allusion to Isa 53:12.

[9:28]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “you yourselves.”