Discovery BoxHebrews 2:14 
Context2:14 Therefore, since the children share in flesh and blood, he likewise shared in 1 their humanity, 2 so that through death he could destroy 3 the one who holds the power of death (that is, the devil),
Hebrews 4:7
Context4:7 So God 4 again ordains a certain day, “Today,” speaking through David 5 after so long a time, as in the words quoted before, 6 “O, that today you would listen as he speaks! 7 Do not harden your hearts.”
Hebrews 6:18
Context6:18 so that we who have found refuge in him 8 may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie.
Hebrews 9:11
Context9:11 But now Christ has come 9 as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation,
Hebrews 9:14
Context9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our 10 consciences from dead works to worship the living God.
Hebrews 12:15
Context12:15 See to it that no one comes short of the grace of God, that no one be like a bitter root springing up 11 and causing trouble, and through him many become defiled.
1 tn Or “partook of” (this is a different word than the one in v. 14a).
2 tn Grk “the same.”
3 tn Or “break the power of,” “reduce to nothing.”
4 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
5 sn Ps 95 does not mention David either in the text or the superscription. It is possible that the writer of Hebrews is attributing the entire collection of psalms to David (although some psalms are specifically attributed to other individuals or groups).
6 tn Grk “as it has been said before” (see Heb 3:7).
7 tn Grk “today if you hear his voice.”
8 tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.
9 tn Grk “But Christ, when he came,” introducing a sentence that includes all of Heb 9:11-12. The main construction is “Christ, having come…, entered…, having secured…,” and everything else describes his entrance.
10 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 1739c 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.
11 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).
sn An allusion to Deut 29:18.
