Hebrews 11:10

11:10 For he was looking forward to the city with firm foundations, ¹  whose architect and builder is God.

Hebrews 11:26

11:26 He regarded abuse suffered for Christ ²  to be greater wealth than the treasures of Egypt, for his eyes were fixed on ³  the reward.

Hebrews 13:14

13:14 For here we have no lasting city, but we seek the city that is to come.

Hebrews 8:7

8:7 For if that first covenant had been faultless, no one would have looked for a second one. ⁴ 

Hebrews 12:15

12:15 See to it that no one comes short of the grace of God, that no one be like a bitter root springing up ⁵  and causing trouble, and through him many become defiled.

Hebrews 10:27

10:27 but only a certain fearful expectation of judgment and a fury ⁶  of fire that will consume God’s enemies. ⁷ 

Hebrews 11:14

11:14 For those who speak in such a way make it clear that they are seeking a homeland.

Hebrews 12:2

12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. ⁸ 

Hebrews 11:20

11:20 By faith also Isaac blessed Jacob and Esau concerning the future.

Hebrews 2:6

2:6 Instead someone testified somewhere:

“What is man that you think of him ⁹  or the son of man that you care for him?

Hebrews 10:7

10:7 “Then I said, ‘Here I am: ¹⁰  I have come – it is written of me in the scroll of the book – to do your will, O God.’” ¹¹ 

Hebrews 10:9

10:9 then he says, “Here I am: I have come to do your will.” ¹²  He does away with ¹³  the first to establish the second.

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, ¹⁴ 

Hebrews 8:8

8:8 But ¹⁵  showing its fault, ¹⁶  God ¹⁷  says to them, ¹⁸ 

“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 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ¹⁹  to those who eagerly await him he will appear a second time, not to bear sin ²⁰  but to bring salvation. ²¹ 

Hebrews 11:16

11:16 But as it is, ²²  they aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them.

[11:10]  ¹ tn Grk “that has foundations.”

[11:26]  ² tn Grk “the abuse [or ‘reproach’] of Christ.”

[11:26]  ³ tn Grk “he was looking away to.”

[8:7]  ³ tn Grk “no occasion for a second one would have been sought.”

[12:15]  ⁴ tn Grk “that there not be any root of bitterness,” but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted).

[10:27]  ⁵ tn Grk “zeal,” recalling God’s jealous protection of his holiness and honor (cf. Exod 20:5).

[10:27]  ⁶ tn Grk “the enemies.”

[12:2]  ⁶ sn An allusion to Ps 110:1.

[2:6]  ⁷ tn Grk “remember him.”

[10:7]  ⁸ tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[10:7]  ⁹ sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”

[10:9]  ⁹ tc The majority of mss, especially the later ones (א² 0278^vid 1739 Ï lat), have ὁ θεός (Jo qeo", “God”) at this point, while most of the earliest and best witnesses lack such an explicit addressee (so Ì⁴⁶ א* A C D K P Ψ 33 1175 1881 2464 al). The longer reading is a palpable corruption, apparently motivated in part by the wording of Ps 40:8 (39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7.

[10:9]  ¹⁰ tn Or “abolishes.”

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

[8:8]  ¹¹ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ¹² 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]  ¹³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ¹⁴ 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.

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

[9:28]  ¹³ 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]  ¹⁴ 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.

[11:16]  ¹³ tn Grk “now.”