Hebrews 7:16

7:16 who has become a priest not by a legal regulation about physical descent ¹  but by the power of an indestructible life.

Hebrews 12:16

12:16 And see to it that no one becomes ²  an immoral or godless person like Esau, who sold his own birthright for a single meal. ³ 

Hebrews 8:1

The High Priest of a Better Covenant

8:1 Now the main point of what we are saying is this: ⁴  We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven, ⁵ 

Hebrews 1:3

1:3 The Son is ⁶  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ⁷  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ⁸ 

Hebrews 5:7

5:7 During his earthly life ⁹  Christ ¹⁰  offered ¹¹  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 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 ¹²  consciences from dead works to worship the living God.

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. ¹³ 

[7:16]  ¹ tn Grk “a law of a fleshly command.”

[12:16]  ² tn Grk “that there not be any,” continuing from v. 15.

[12:16]  ³ sn An allusion to Gen 27:34-41.

[8:1]  ³ tn Grk “the main point of the things being said.”

[8:1]  ⁴ sn An allusion to Ps 110:1; see Heb 1:3, 13.

[1:3]  ⁴ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ⁵ tn Grk “by the word of his power.”

[1:3]  ⁶ sn An allusion to Ps 110:1, quoted often in Hebrews.

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

[5:7]  ⁶ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

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

[9:14]  ⁶ 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.

[12:2]  ⁷ sn An allusion to Ps 110:1.