Hebrews 10:32

10:32 But remember the former days when you endured a harsh conflict of suffering after you were enlightened.

Hebrews 11:30

11:30 By faith the walls of Jericho ¹  fell after the people marched around them ²  for seven days.

Hebrews 7:3

7:3 Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time.

Hebrews 1:2

1:2 in these last days he has spoken to us in a son, ³  whom he appointed heir of all things, and through whom he created the world. ⁴ 

Hebrews 5:7

5:7 During his earthly life ⁵  Christ ⁶  offered ⁷  both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.

Hebrews 8:8

8:8 But ⁸  showing its fault, ⁹  God ¹⁰  says to them, ¹¹ 

“Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah.

Hebrews 10:16

10:16 “This is the covenant that I will establish with them after those days, says the Lord. I will put ¹²  my laws on their hearts and I will inscribe them on their minds,” ¹³ 

Hebrews 8:10

8:10 “For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put ¹⁴  my laws in their minds ¹⁵  and I will inscribe them on their hearts. And I will be their God and they will be my people. ¹⁶ 

Hebrews 11:2

11:2 For by it the people of old ¹⁷  received God’s commendation. ¹⁸ 

Hebrews 12:10

12:10 For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness.

[11:30]  ¹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[11:30]  ² tn Grk “after they had been encircled.”

[1:2]  ¹ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  ² tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.

[5:7]  ¹ tn Grk “in the days of his flesh.”

[5:7]  ² tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ³ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

[8:8]  ¹ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ² sn The “fault” or limitation in the first covenant was not in its inherent righteousness, but in its design from God himself. It was never intended to be his final revelation or provision for mankind; it was provisional, always pointing toward the fulfillment to come in Christ.

[8:8]  ³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ⁴ tc ‡ Several witnesses (א* A D* I K P Ψ 33 81 326 365 1505 2464 al latt co Cyr) have αὐτούς (autous) here, “[in finding fault with] them, [he says],” alluding to Israel’s failings mentioned in v. 9b. (The verb μέμφομαι [memfomai, “to find fault with”] can take an accusative or dative direct object.) The reading behind the text above (αὐτοίς, autoi"), supported by Ì⁴⁶ א² B D² 0278 1739 1881 Ï, is perhaps a harder reading theologically, and is more ambiguous in meaning. If αὐτοίς goes with μεμφόμενος (memfomeno", here translated “showing its fault”), the clause could be translated “in finding fault with them” or “in showing [its] faults to them.” If αὐτοίς goes with the following λέγει (legei, “he says”), the clause is best translated, “in finding/showing [its] faults, he says to them.” The accusative pronoun suffers no such ambiguity, for it must be the object of μεμφόμενος rather than λέγει. Although a decision is difficult, the dative form of the pronoun best explains the rise of the other reading and is thus more likely to be original.

[10:16]  ¹ tn Grk “putting…I will inscribe.”

[10:16]  ² sn A quotation from Jer 31:33.

[8:10]  ¹ tn Grk “putting…I will inscribe.”

[8:10]  ² tn Grk “mind.”

[8:10]  ³ tn Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of Jer 31.

[11:2]  ¹ tn Or “the elders,” “the ancients.”

[11:2]  ² tn Grk “were attested,” “received commendation”; and Heb 11:4-6 shows this to be from God.