Hebrews 1:12

1:12 and like a robe you will fold them up

and like a garment ¹  they will be changed,

but you are the same and your years will never run out.” ² 

Hebrews 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.

Hebrews 5:1

5:1 For every high priest is taken from among the people ³  and appointed ⁴  to represent them before God, ⁵  to offer both gifts and sacrifices for sins.

Hebrews 6:11

6:11 But we passionately want each of you to demonstrate the same eagerness for the fulfillment of your hope until the end,

Hebrews 8:4

8:4 Now if he were on earth, he would not be a priest, since there are already priests who offer ⁶  the gifts prescribed by the law.

Hebrews 9:25

9:25 And he did not enter to offer ⁷  himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own,

Hebrews 10:26

10:26 For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, ⁸ 

Hebrews 11:31

11:31 By faith Rahab the prostitute escaped the destruction of ⁹  the disobedient, because she welcomed the spies in peace.

Hebrews 11:37

11:37 They were stoned, sawed apart, ¹⁰  murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated

[1:12]  ¹ tc The words “like a garment” (ὡς ἱμάτιον, Jw" Jimation) are found in excellent and early mss (Ì⁴⁶ א A B D* 1739) though absent in a majority of witnesses (D¹ Ψ 0243 0278 33 1881 Ï lat sy bo). Although it is possible that longer reading was produced by overzealous scribes who wanted to underscore the frailty of creation, it is much more likely that the shorter reading was produced by scribes who wanted to conform the wording to that of Ps 102:26 (101:27 LXX), which here lacks the second “like a garment.” Both external and internal considerations decidedly favor the longer reading, and point to the author of Hebrews as the one underscoring the difference between the Son and creation.

[1:12]  ² sn A quotation from Ps 102:25-27.

[5:1]  ³ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”

[5:1]  ⁴ tn Grk “who is taken from among people is appointed.”

[5:1]  ⁵ tn Grk “appointed on behalf of people in reference to things relating to God.”

[8:4]  ⁵ tn Grk “there are those who offer.”

[9:25]  ⁷ tn Grk “and not that he might offer,” continuing the previous construction.

[10:26]  ⁹ tn Grk “is left,” with “for us” implied by the first half of the verse.

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

[11:37]  ¹³ tc The reading ἐπρίσθησαν (ejprisqhsan, “they were sawed apart”) is found in some important witnesses (Ì⁴⁶ [D* twice reads ἐπίρσθησαν, “they were burned”?] pc sy^p sa Or^pt Eus). Other mss have ἐπειράσθησαν (ejpeirasqhsan, “they were tempted”), either before “sawed apart” ([א] L P [048] 33 81 326 1505 pc sy^h), after “sawed apart” (Ì^13vid A D¹ Ψ 1739 1881 Ï lat bo Or^pt), or altogether in place of “sawed apart” (0150 vg^mss Cl). Since the two words ἐπρίσθησαν and ἐπειράσθησαν are so much alike in sight and sound, and since the position of “they were tempted” varies in the mss, it seems best to say that ἐπειράσθησαν is an accidental corruption of ἐπρίσθησαν or an intentional change to a more common word (the root of ἐπρίσθησαν [πρίζω, prizw] occurs only here in the NT, while the root of ἐπειράσθησαν [πειράζω, peirazw] occurs 38 times). The best reading here seems to be “sawed apart” without any addition before or after. (See TCGNT 603-4, for a discussion of emendations that scholars have proposed for this difficult problem.)