Hebrews 7:20

7:20 And since ¹  this was not done without a sworn affirmation – for the others have become priests without a sworn affirmation,

Hebrews 9:18

9:18 So even the first covenant was inaugurated with blood. ² 

Hebrews 7:7

7:7 Now without dispute the inferior is blessed by the superior,

Hebrews 10:28

10:28 Someone who rejected the law of Moses was put to death ³  without mercy on the testimony of two or three witnesses. ⁴ 

Hebrews 11:40

11:40 For God had provided something better for us, so that they would be made perfect together with us. ⁵ 

Hebrews 9:22

9:22 Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness.

Hebrews 12:8

12:8 But if you do not experience discipline, ⁶  something all sons ⁷  have shared in, then you are illegitimate and are not sons.

Hebrews 12:14

Do Not Reject God’s Warning

12:14 Pursue peace with everyone, and holiness, ⁸  for without it no one will see the Lord.

Hebrews 4:15

4:15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.

Hebrews 9:7

9:7 But only the high priest enters once a year into the inner tent, ⁹  and not without blood that he offers for himself and for the sins of the people committed in ignorance. ¹⁰ 

Hebrews 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ¹¹  to those who eagerly await him he will appear a second time, not to bear sin ¹²  but to bring salvation. ¹³ 

Hebrews 11:6

11:6 Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him.

[7:20]  ¹ sn The Greek text contains an elaborate comparison between v. 20a and v. 22, with a parenthesis (vv. 20b-21) in between; the comparison is literally, “by as much as…by so much” or “to the degree that…to that same degree.”

[9:18]  ² sn The Greek text reinforces this by negating the opposite (“not even the first covenant was inaugurated without blood”), but this double negation is not used in contemporary English.

[10:28]  ³ tn Grk “dies.”

[10:28]  ⁴ sn An allusion to Deut 17:6.

[11:40]  ⁴ tn The Greek phrasing emphasizes this point by negating the opposite: “so that they would not be made perfect without us.”

[12:8]  ⁵ tn Grk “you are without discipline.”

[12:8]  ⁶ tn Grk “all”; “sons” is implied by the context.

[12:14]  ⁶ sn The references to peace and holiness show the close connection between this paragraph and the previous one. The pathway toward “holiness” and the need for it is cited in Heb 12:10 and 14. More importantly Prov 4:26-27 sets up the transition from one paragraph to the next: It urges people to stay on godly paths (Prov 4:26, quoted here in v. 13) and promises that God will lead them in peace if they do so (Prov 4:27 [LXX], quoted in v. 14).

[9:7]  ⁷ tn Grk “the second tent.”

[9:7]  ⁸ 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]  ⁸ sn An allusion to Isa 53:12.

[9:28]  ⁹ 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]  ¹⁰ 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.