Hebrews 11:17

11:17 By faith Abraham, when he was tested, offered up Isaac. He had received the promises, ¹  yet he was ready to offer up ²  his only son.

Hebrews 8:3

8:3 For every high priest is appointed to offer both gifts and sacrifices. So this one too had to have something to offer.

Hebrews 5:3

5:3 and for this reason he is obligated to make sin offerings for himself as well as for the people.

Hebrews 8:4

8:4 Now if he were on earth, he would not be a priest, since there are already priests who offer ³  the gifts prescribed by the law.

Hebrews 9:25

9:25 And he did not enter to offer ⁴  himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own,

Hebrews 10:2

10:2 For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have ⁵  no further consciousness of sin?

Hebrews 10:12

10:12 But when this priest ⁶  had offered one sacrifice for sins for all time, he sat down at the right hand ⁷  of God,

Hebrews 12:7

12:7 Endure your suffering ⁸  as discipline; ⁹  God is treating you as sons. For what son is there that a father does not discipline?

Hebrews 5:1

5:1 For every high priest is taken from among the people ¹⁰  and appointed ¹¹  to represent them before God, ¹²  to offer both gifts and sacrifices for sins.

Hebrews 9:7

9:7 But only the high priest enters once a year into the inner tent, ¹³  and not without blood that he offers for himself and for the sins of the people committed in ignorance. ¹⁴ 

Hebrews 9:9

9:9 This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper.

Hebrews 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ¹⁵  to those who eagerly await him he will appear a second time, not to bear sin ¹⁶  but to bring salvation. ¹⁷ 

Hebrews 10:8

10:8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” ¹⁸  (which are offered according to the law),

Hebrews 10:11

10:11 And every priest stands day after day ¹⁹  serving and offering the same sacrifices again and again – sacrifices that can never take away sins.

Hebrews 5:7

5:7 During his earthly life ²⁰  Christ ²¹  offered ²²  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 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 ²³  consciences from dead works to worship the living God.

Hebrews 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ²⁴ 

Hebrews 11:4

11:4 By faith Abel offered God a greater sacrifice than Cain, and through his faith ²⁵  he was commended as righteous, because God commended him for his offerings. And through his faith ²⁶  he still speaks, though he is dead.

[11:17]  ¹ tn Here “received the promises” refers to the pledges themselves, not to the things God promised.

[11:17]  ² tn Grk “he was offering up.” The tense of this verb indicates the attempt or readiness to sacrifice Isaac without the actual completion of the deed.

[8:4]  ³ tn Grk “there are those who offer.”

[9:25]  ⁵ tn Grk “and not that he might offer,” continuing the previous construction.

[10:2]  ⁷ tn Grk “the worshipers, having been purified once for all, would have.”

[10:12]  ⁹ tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.

[10:12]  ¹⁰ sn An allusion to Ps 110:1.

[12:7]  ¹¹ tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ¹² tn Or “in order to become disciplined.”

[5:1]  ¹³ 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]  ¹⁴ tn Grk “who is taken from among people is appointed.”

[5:1]  ¹⁵ tn Grk “appointed on behalf of people in reference to things relating to God.”

[9:7]  ¹⁵ tn Grk “the second tent.”

[9:7]  ¹⁶ tn Or perhaps “the unintentional sins of the people”; Grk “the ignorances of the people.” Cf. BDAG 13 s.v. ἀγνόημα, “sin committed in ignorance/unintentionally.” This term seems to be simply a synonym for “sins” (cf. Heb 5:2) and does not pick up the distinction made in Num 15:22-31 between unwitting sin and “high-handed” sin. The Day of Atonement ritual in Lev 16 covered all the sins of the people, not just the unwitting ones.

[9:28]  ¹⁷ sn An allusion to Isa 53:12.

[9:28]  ¹⁸ 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]  ¹⁹ 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.

[10:8]  ¹⁹ sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.

[10:11]  ²¹ tn Or “daily,” “every day.”

[5:7]  ²³ tn Grk “in the days of his flesh.”

[5:7]  ²⁴ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ²⁵ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

[9:14]  ²⁵ 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.

[10:1]  ²⁷ tn Grk “those who approach.”

[11:4]  ²⁹ tn Or “through his sacrifice”; Grk “through which.”

[11:4]  ³⁰ tn Or “through his sacrifice”; Grk “through it.”