Hebrews 4:2

4:2 For we had good news proclaimed to us just as they did. But the message they heard did them no good, since they did not join in ¹  with those who heard it in faith. ² 

Hebrews 7:5

7:5 And those of the sons of Levi who receive the priestly office ³  have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen, ⁴  although they too are descendants of Abraham. ⁵ 

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 9:15

9:15 And so he is the mediator ⁶  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ⁷  since he died ⁸  to set them free from the violations committed under the first covenant.

Hebrews 9:28--10:1

9:28 so also, after Christ was offered once to bear the sins of many, ⁹  to those who eagerly await him he will appear a second time, not to bear sin ¹⁰  but to bring salvation. ¹¹ 

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ¹² 

Hebrews 10:16

10:16 “This is the covenant that I will establish with them after those days, says the Lord. I will put ¹³  my laws on their hearts and I will inscribe them on their minds,” ¹⁴ 

Hebrews 10:34

10:34 For in fact you shared the sufferings of those in prison, ¹⁵  and you accepted the confiscation of your belongings with joy, because you knew that you certainly ¹⁶  had a better and lasting possession.

Hebrews 13:9

13:9 Do not be carried away by all sorts of strange teachings. ¹⁷  For it is good for the heart to be strengthened by grace, not ritual meals, ¹⁸  which have never benefited those who participated in them.

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¹ tn Or “they were not united.”

² tc A few mss (א and a few versional witnesses) have the nominative singular participle συγκεκερασμένος (sunkekerasmeno", “since it [the message] was not combined with faith by those who heard it”), a reading that refers back to the ὁ λόγος (Jo logo", “the message”). There are a few other variants here (e.g., συγκεκεραμμένοι [sunkekerammenoi] in 104, συγκεκεραμένους [sunkekeramenou"] in 1881 Ï), but the accusative plural participle συγκεκερασμένους (sunkekerasmenou"), found in Ì^13vid,46 A B C D* Ψ 0243 0278 33 81 1739 2464 pc, has by far the best external credentials. This participle agrees with the previous ἐκείνους (ekeinou", “those”), a more difficult construction grammatically than the nominative singular. Thus, both on external and internal grounds, συγκεκερασμένους is preferred.

³ tn Or “the priesthood.”

⁴ tn Grk “from their brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

⁵ tn Grk “have come from the loins of Abraham.”

⁶ 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.

⁷ tn Grk “the promise of the eternal inheritance.”

⁸ tn Grk “a death having occurred.”

⁹ sn An allusion to Isa 53:12.

¹⁰ 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.

¹¹ 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.

¹² tn Grk “those who approach.”

¹³ tn Grk “putting…I will inscribe.”

¹⁴ sn A quotation from Jer 31:33.

¹⁵ 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.

¹⁶ tn Grk “you yourselves.”

¹⁷ tn Grk “by diverse and strange teachings.”

¹⁸ tn Grk “foods,” referring to the meals associated with the OT sacrifices (see the contrast with the next verse; also 9:9-10; 10:1, 4, 11).