Hebrews 4:10

4:10 For the one who enters God’s ¹  rest has also rested from his works, just as God did from his own works.

Hebrews 3:12

3:12 See to it, ²  brothers and sisters, ³  that none of you has ⁴  an evil, unbelieving heart that forsakes ⁵  the living God. ⁶ 

Hebrews 13:24

13:24 Greetings to all your leaders and all the saints. Those from Italy send you greetings.

Hebrews 4:4

4:4 For he has spoken somewhere about the seventh day in this way: “And God rested on the seventh day from all his works,” ⁷ 

Hebrews 7:2

7:2 To him ⁸  also Abraham apportioned a tithe ⁹  of everything. ¹⁰  His name first means ¹¹  king of righteousness, then king of Salem, that is, king of peace.

Hebrews 7:26

7:26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens.

Hebrews 9:26

9:26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice.

Hebrews 10:22

10:22 let us draw near with a sincere heart in the assurance that faith brings, ¹²  because we have had our hearts sprinkled clean from an evil conscience ¹³  and our bodies washed in pure water.

Hebrews 11:34

11:34 quenched raging fire, ¹⁴  escaped the edge of the sword, gained strength in weakness, ¹⁵  became mighty in battle, put foreign armies to flight,

Hebrews 4:3

4:3 For we who have believed enter that rest, as he has said, “As I swore in my anger, ‘They will never enter my rest!’” ¹⁶  And yet God’s works ¹⁷  were accomplished from the foundation of the world.

Hebrews 5:7

5:7 During his earthly life ¹⁸  Christ ¹⁹  offered ²⁰  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 6:1

6:1 Therefore we must progress beyond ²¹  the elementary ²²  instructions about Christ ²³  and move on ²⁴  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Hebrews 6:7

6:7 For the ground that has soaked up the rain that frequently falls on ²⁵  it and yields useful vegetation for those who tend it receives a blessing from God.

Hebrews 7:1

The Nature of Melchizedek’s Priesthood

7:1 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. ²⁶ 

Hebrews 8:11

8:11 “And there will be no need at all ²⁷  for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. ²⁸ 

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 ²⁹  consciences from dead works to worship the living God.

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 ³⁰  and causing trouble, and through him many become defiled.

[4:10]  ¹ tn Grk “his”; the referent (God) has been specified in the translation for clarity.

[3:12]  ² tn Or “take care.”

[3:12]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:12]  ⁴ tn Grk “that there not be in any of you.”

[3:12]  ⁵ tn Or “deserts,” “rebels against.”

[3:12]  ⁶ tn Grk “in forsaking the living God.”

[4:4]  ³ sn A quotation from Gen 2:2.

[7:2]  ⁴ tn Grk “to whom,” continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:2]  ⁵ tn Or “a tenth part.”

[7:2]  ⁶ sn A quotation from Gen 14:20.

[7:2]  ⁷ tn Grk “first being interpreted,” describing Melchizedek.

[10:22]  ⁵ tn Grk “in assurance of faith.”

[10:22]  ⁶ sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).

[11:34]  ⁶ tn Grk “quenched the power of fire.”

[11:34]  ⁷ tn Or “recovered from sickness.”

[4:3]  ⁷ sn A quotation from Ps 95:11.

[4:3]  ⁸ tn Grk “although the works,” continuing the previous reference to God. The referent (God) is specified in the translation for clarity.

[5:7]  ⁸ tn Grk “in the days of his flesh.”

[5:7]  ⁹ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ¹⁰ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

[6:1]  ⁹ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ¹⁰ tn Or “basic.”

[6:1]  ¹¹ tn Grk “the message of the beginning of Christ.”

[6:1]  ¹² tn Grk “leaving behind…let us move on.”

[6:7]  ¹⁰ tn Grk “comes upon.”

[7:1]  ¹¹ sn A series of quotations from Gen 14:17-19.

[8:11]  ¹² tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

[8:11]  ¹³ tn Grk “from the small to the great.”

[9:14]  ¹³ 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.

[12:15]  ¹⁴ 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).