Discovery BoxHebrews 4:15 
Context4:15 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
Context9:7 But only the high priest enters once a year into the inner tent, 1 and not without blood that he offers for himself and for the sins of the people committed in ignorance. 2
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 3 consciences from dead works to worship the living God.
Hebrews 11:8
Context11:8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going.
Hebrews 11:13
Context11:13 These all died in faith without receiving the things promised, 4 but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners 5 on the earth.
1 tn Grk “the second tent.”
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.
3 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.
4 tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.
5 tn Or “sojourners.”
