Hebrews 12:7

12:7 Endure your suffering ¹  as discipline; ²  God is treating you as sons. For what son is there that a father does not discipline?

Hebrews 2:16

2:16 For surely his concern is not for angels, but he is concerned for Abraham’s descendants.

Hebrews 7:6

7:6 But Melchizedek ³  who does not share their ancestry ⁴  collected a tithe ⁵  from Abraham and blessed ⁶  the one who possessed the promise.

Hebrews 7:27

7:27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all.

Hebrews 5:4

5:4 And no one assumes this honor ⁷  on his own initiative, ⁸  but only when called to it by God, ⁹  as in fact Aaron was.

Hebrews 10:9

10:9 then he says, “Here I am: I have come to do your will.” ¹⁰  He does away with ¹¹  the first to establish the second.

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.

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 7:23

7:23 And the others ¹²  who became priests were numerous, because death prevented them ¹³  from continuing in office, ¹⁴ 

Hebrews 12:8

12:8 But if you do not experience discipline, ¹⁵  something all sons ¹⁶  have shared in, then you are illegitimate and are not sons.

Hebrews 12:24

12:24 and to Jesus, the mediator ¹⁷  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ¹⁸ 

[12:7]  ¹ tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ² tn Or “in order to become disciplined.”

[7:6]  ³ tn Grk “the one”; in the translation the referent (Melchizedek) has been specified for clarity.

[7:6]  ⁴ tn Grk “is not descended from them.”

[7:6]  ⁵ tn Or “a tenth part.”

[7:6]  ⁶ sn The verbs “collected…and blessed” emphasize the continuing effect of the past actions, i.e., Melchizedek’s importance.

[5:4]  ⁵ sn Honor refers here to the honor of the high priesthood.

[5:4]  ⁶ tn Grk “by himself, on his own.”

[5:4]  ⁷ tn Grk “being called by God.”

[10:9]  ⁷ 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]  ⁸ tn Or “abolishes.”

[7:23]  ⁹ tn Grk “they on the one hand” in contrast with “he on the other hand” in v. 24.

[7:23]  ¹⁰ tn Grk “they were prevented by death.”

[7:23]  ¹¹ tn Grk “from continuing” (the words “in office” are supplied for clarity).

[12:8]  ¹¹ tn Grk “you are without discipline.”

[12:8]  ¹² tn Grk “all”; “sons” is implied by the context.

[12:24]  ¹³ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[12:24]  ¹⁴ sn Abel’s shed blood cried out to the Lord for justice and judgment, but Jesus’ blood speaks of redemption and forgiveness, something better than Abel’s does (Gen 4:10; Heb 9:11-14; 11:4).