Hebrews 5:3-4

5:3 and for this reason he is obligated to make sin offerings for himself as well as for the people. 5:4 And no one assumes this honor ¹  on his own initiative, ²  but only when called to it by God, ³  as in fact Aaron was.

Hebrews 6:6

6:6 and then have committed apostasy, ⁴  to renew them again to repentance, since ⁵  they are crucifying the Son of God for themselves all over again ⁶  and holding him up to contempt.

Hebrews 6:13

6:13 Now when God made his promise to Abraham, since he could swear by no one greater, he swore by himself,

Hebrews 9:25

9:25 And he did not enter to offer ⁷  himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own,

Hebrews 12:16

12:16 And see to it that no one becomes ⁸  an immoral or godless person like Esau, who sold his own birthright for a single meal. ⁹ 

Hebrews 3:13

3:13 But exhort one another each day, as long as it is called “Today,” that none of you may become hardened by sin’s deception.

Hebrews 5:5

5:5 So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God, ¹⁰  who said to him, “You are my Son! Today I have fathered you,” ¹¹ 

Hebrews 9:7

9:7 But only the high priest enters once a year into the inner tent, ¹²  and not without blood that he offers for himself and for the sins of the people committed in ignorance. ¹³ 

Hebrews 10:25

10:25 not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day ¹⁴  drawing near. ¹⁵ 

Hebrews 10:34

10:34 For in fact you shared the sufferings of those in prison, ¹⁶  and you accepted the confiscation of your belongings with joy, because you knew that you certainly ¹⁷  had a better and lasting possession.

Hebrews 12:3

12:3 Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up.

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 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 ¹⁸  consciences from dead works to worship the living God.

[5:4]  ¹ sn Honor refers here to the honor of the high priesthood.

[5:4]  ² tn Grk “by himself, on his own.”

[5:4]  ³ tn Grk “being called by God.”

[6:6]  ¹ tn Or “have fallen away.”

[6:6]  ² tn Or “while”; Grk “crucifying…and holding.” The Greek participles here (“crucifying…and holding”) can be understood as either causal (“since”) or temporal (“while”).

[6:6]  ³ tn Grk “recrucifying the son of God for themselves.”

[9:25]  ¹ tn Grk “and not that he might offer,” continuing the previous construction.

[12:16]  ¹ tn Grk “that there not be any,” continuing from v. 15.

[12:16]  ² sn An allusion to Gen 27:34-41.

[5:5]  ¹ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[5:5]  ² tn Grk “I have begotten you”; see Heb 1:5.

[9:7]  ¹ tn Grk “the second tent.”

[9:7]  ² 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.

[10:25]  ¹ sn The day refers to that well-known time of Christ’s coming and judgment in the future; see a similar use of “day” in 1 Cor 3:13.

[10:25]  ² tn This paragraph (vv. 19-25) is actually a single, skillfully composed sentence in Greek, but it must be broken into shorter segments for English idiom. It begins with several subordinate phrases (since we have confidence and a great priest), has three parallel exhortations as its main verbs (let us draw near, hold, and take thought), and concludes with several subordinate phrases related to the final exhortation (not abandoning but encouraging).

[10:34]  ¹ tc Most witnesses, including some important ones (א D² 1881 Ï), read δεσμοῖς μου (desmoi" mou, “my imprisonment”) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading δεσμοῖς without the μου (so Ì⁴⁶ Ψ 104 pc), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις (desmioi"), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western texttypes (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.

[10:34]  ² tn Grk “you yourselves.”

[9:14]  ¹ 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.