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opou gar diaqhkh qanaton anagkh feresqai tou diaqemenou (Hebreus 9, 16)
anagkh oun ta men upodeigmata twn en toiV ouranoiV toutoiV kaqarizesqai auta de ta epourania kreittosin qusiaiV para tautaV (Hebreus 9, 23)
all en autaiV anamnhsiV amartiwn kat eniauton (Hebreus 10, 3)
tote eirhken idou hkw tou poihsai o qeoV to qelhma sou anairei to prwton ina to deuteron sthsh (Hebreus 10, 9)
anamimnhskesqe de taV proteron hmeraV en aiV fwtisqenteV pollhn aqlhsin upemeinate paqhmatwn (Hebreus 10, 32)
touto men oneidismoiV te kai qliyesin qeatrizomenoi touto de koinwnoi twn outwV anastrefomenwn genhqenteV (Hebreus 10, 33)
pistei enwc meteteqh tou mh idein qanaton kai ouc eurisketo dioti meteqhken auton o qeoV pro gar thV metaqesewV autou memarturhtai euhresthkenai tw qew (Hebreus 11, 5)
dio kai af enoV egennhqhsan kai tauta nenekrwmenou kaqwV ta astra tou ouranou tw plhqei kai wsei ammoV h para to ceiloV thV qalasshV h anariqmhtoV (Hebreus 11, 12)
kai ei men ekeinhV emnhmoneuon af hV exhlqon eicon an kairon anakamyai (Hebreus 11, 15)
pistei prosenhnocen abraam ton isaak peirazomenoV kai ton monogenh proseferen o taV epaggeliaV anadexamenoV (Hebreus 11, 17)
elabon gunaikeV ex anastasewV touV nekrouV autwn alloi de etumpanisqhsan ou prosdexamenoi thn apolutrwsin ina kreittonoV anastasewV tucwsin (Hebreus 11, 35)
analogisasqe gar ton toiauthn upomemenhkota upo twn amartwlwn eiV auton antilogian ina mh kamhte taiV yucaiV umwn ekluomenoi (Hebreus 12, 3)