12:1 cloud A common way in Greek literature of metaphorically referring to a group of people. The models of faith in ch. 11 are included in this group (11:2, 39).

let us run The footrace was one of the longest and most significant events in the Greek games (compare Phil 1:30; Col 2:1; 1 Thess 2:2; Heb 6:12; 2 Tim 4:7).

12:2 fixing our eyes on Jesus Although Heb 11 included a long list of worthy exemplars, Jesus is ultimately the focus. In light of the footrace metaphor, the idea here might be that Jesus, who pioneered the course of the faith, awaits believers at the finish line.

the joy that was set before him Prizes often were set before athletes to provide motivation (according to first-century Jewish historian Josephus, Antiquities 8:302).

cross Jesus’ endurance of the cross provides the paradigm for believers (vv. 1–7), who also will endure suffering and shame (10:32; 12:3).

12:4 struggle against sin While the author previously depicted sin as an entanglement to be cast off (v. 1), here he depicts it as an opponent to be resisted.

12:5 My son, do not make light Citing the Septuagint (the Greek ot) of Prov 3:11–12 (not the Hebrew text, which differs slightly), the author emphasizes that sonship and discipline go together. This provides ot support for the earlier teaching in Hebrews that suffering helped to bring many sons to glory (Heb 2:10).

12:7 a father does not discipline Implies the father who does not discipline his son does not love him (Prov 3:11–12).

12:9 the Father of spirits Reflects similar language used in the ot. In Numbers, the phrase emphasizes God’s transcendence and authority (e.g., Num 16:22; 27:16).

12:11 peaceful fruit of righteousness Although discipline is painful, it produces positive results.

those who are trained by it Those who have been trained by God’s discipline are like a well-trained athlete who perseveres through practice.

12:12 slackened hands and your weakened knees This imagery draws on Isa 35:3–8, which describes the renewal of creation and the return of Jewish exiles to Jerusalem.

12:13 straight paths for your feet Many Scriptures use similar language (e.g., Prov 3:6; 4:26; Isa 26:7; Jer 31:9; 2 Pet 2:15).

what is lame Refers to believers who are in danger because of fatigue or spiritual laxity. Believers who are strong (Heb 12:12) should care for the weakest members of the community.

12:14 holiness Christ’s sacrifice made His people holy (10:10, 14). Those sanctified belong to God (2:11) and, sharing in His discipline, will experience His holiness (v. 10).

12:15 falls short of the grace of God The author exhorts his audience to care for others and assure that none lack God’s grace. This phrase resembles 4:1, which warned of falling short of entering God’s rest.

root of bitterness Refers to someone who is idolatrous. This agricultural metaphor recalls the description of useless land in 6:8.

12:16 sexually immoral Since there are no ot references to this, the reference to Esau could be figurative here, denoting the relationship of idolatry with fornication (compare Deut 31:16; Num 14:33; Judg 2:7; Hos 1:2).

Esau Refers to the brother of Jacob, son of Isaac (Gen 25:24–26). He took foreign wives, which was viewed negatively by his parents (Gen 26:34–35; 27:46) and in later passages Israelite men marrying foreign women is condemned because it could lead to idolatry (see note on Ezra 9:1–10:44).

birthright The heir apparently would receive a double portion of inheritance (Gen 43:33; Deut 21:17). In the case of Esau and Jacob, the elder son also would receive from Isaac the divine blessings that God had given to Abraham (Gen 12:1–3; 15:18–20). The remark that Esau despised this birthright (Gen 25:34)—which holds foundational significance for Israel—contributes to the negative assessment of him. See Gen 25:29–34.

12:17 inherit the blessing Esau despised his birthright (Gen 25:34) and ultimately lost it because of the cunning of Jacob and Rebekah (Gen 27:4–29).

although he sought it with tears Refers to Gen 27:38.

12:18 something that can be touched Refers to Mount Sinai (Exod 19:16–22; 20:18–21; Deut 4:11–12; 5:23–27). The people of Israel were commanded to avoid touching the mountain, which was God’s dwelling place (Exod 19:12–13).

to a burning fire Recalls Israel’s experience at Sinai (Exod 19:18; Deut 4:11–12).

12:19 noise of a trumpet The trumpet blast at Sinai caused the exodus generation to shake in fear (Exod 19:16, 19; 20:18).

sound of words God’s voice from the fire on the mountainside spoke the 10 commandments (called “words” in the Hebrew text; Exod 19:19; 20:1; Deut 4:11–13).

12:21 I am terrified and trembling In Deut 9:19, Moses expresses his fear at being in God’s presence when He was angry at Israel after the golden calf incident (Exod 32:1–6).

12:22 Mount Zion After David captured the hilltop fortress in Jerusalem, he resided there himself (2 Sam 5:6–9) and placed the ark within a tent on Zion (2 Sam 6:17).

festal gathering Typically refers to a celebratory festival in the Greek Septuagint (Hos 2:11; 9:5; Amos 5:21; Ezek 46:11).

12:23 enrolled in heaven See Rev 3:5 and note.

12:24 mediator See Heb 8:6 and note.

sprinkled blood See 10:22 and note.

speaks better than Abel’s Unlike Jesus’ redemptive blood, Abel’s blood signals only condemnation (Gen 4:10–11).

12:25 those did not escape Refers primarily to the exodus generation who did not listen to God’s voice (Heb 3:7–19).

12:26 shook the earth When God spoke at Mount Sinai, the mountain trembled and shook (Exod 19:18). The writer then quotes Hag 2:6 to remind his audience that God has promised a future time when He will again shake the heavens and the earth on the day of judgment.

12:27 things that are not shaken Within the ot, the new heavens and new earth are things that will remain (Isa 66:22). Similarly, those who share in God’s holiness (Heb 12:10) will endure.

12:28 serve God acceptably Christ’s sacrifice allows believers to acceptably serve God (see 8:5; 9:9, 14; 10:2; 13:10). God is pleased when believers do good to each other and share what they have (13:16).

12:29 consuming fire Yahweh’s glory on top of Mount Sinai appeared like a consuming fire (Exod 24:17; compare Deut 4:24; 9:3; Isa 33:14). This imagery depicts holiness and judgment.