Hebrews 1:3

1:3 The Son is ¹  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ²  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ³ 

Hebrews 1:5

The Son Is Superior to Angels

1:5 For to which of the angels did God ⁴  ever say, “You are my son! Today I have fathered you”? ⁵  And in another place ⁶  he says, ⁷  “I will be his father and he will be my son.” ⁸ 

Hebrews 2:10

2:10 For it was fitting for him, for whom and through whom all things exist, ⁹  in bringing many sons to glory, to make the pioneer ¹⁰  of their salvation perfect through sufferings.

Hebrews 2:14

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ¹¹  their humanity, ¹²  so that through death he could destroy ¹³  the one who holds the power of death (that is, the devil),

Hebrews 5:7

5:7 During his earthly life ¹⁴  Christ ¹⁵  offered ¹⁶  both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.

Hebrews 10:1

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. ¹⁷ 

Hebrews 11:4

11:4 By faith Abel offered God a greater sacrifice than Cain, and through his faith ¹⁸  he was commended as righteous, because God commended him for his offerings. And through his faith ¹⁹  he still speaks, though he is dead.

Hebrews 13:21

13:21 equip you with every good thing to do his will, working in us ²⁰  what is pleasing before him through Jesus Christ, to whom be glory forever. ²¹  Amen.

[1:3]  ¹ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ² tn Grk “by the word of his power.”

[1:3]  ³ sn An allusion to Ps 110:1, quoted often in Hebrews.

[1:5]  ⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:5]  ⁵ tn Grk “I have begotten you.”

[1:5]  ⁶ tn Grk “And again,” quoting another OT passage.

[1:5]  ⁷ tn The words “he says” are not in the Greek text but are supplied to make a complete English sentence. In the Greek text this is a continuation of the previous sentence, but English does not normally employ such long and complex sentences.

[1:5]  ⁸ tn Grk “I will be a father to him and he will be a son to me.”

[2:10]  ⁷ tn Grk “for whom are all things and through whom are all things.”

[2:10]  ⁸ sn The Greek word translated pioneer is used of a “prince” or leader, the representative head of a family. It also carries nuances of “trailblazer,” one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ (Acts 3:15; 5:31; Heb 2:10; 12:2).

[2:14]  ¹⁰ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ¹¹ tn Grk “the same.”

[2:14]  ¹² tn Or “break the power of,” “reduce to nothing.”

[5:7]  ¹³ tn Grk “in the days of his flesh.”

[5:7]  ¹⁴ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ¹⁵ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

[10:1]  ¹⁶ tn Grk “those who approach.”

[11:4]  ¹⁹ tn Or “through his sacrifice”; Grk “through which.”

[11:4]  ²⁰ tn Or “through his sacrifice”; Grk “through it.”

[13:21]  ²² tc Some mss (C P Ψ 6 629* 630 1505 pm latt sy^h) read ὑμῖν (Jumin, “in you”) here, but ἡμῖν (Jhmin) has stronger external support (Ì⁴⁶ א A D^vid K 0243 0285 33 81 104 326 365 629^c 1175 1739 1881 pm sy^p co). It is also more likely that ἡμῖν would have been changed to ὑμῖν in light of the “you” which occurs at the beginning of the verse than vice versa.

[13:21]  ²³ tc ‡ Most mss (א A [C*] 0243 0285 33 1739 1881 Ï latt) include the words “and ever” here, but the shorter reading (supported by Ì⁴⁶ C³ D Ψ 6 104 365 1505 al) is preferred on internal grounds. It seemed more likely that scribes would assimilate the wording to the common NT doxological expression “for ever and ever,” found especially in the Apocalypse (cf., e.g., 1 Tim 1:17; 2 Tim 4:18; Rev 4:9; 22:5) than to the “forever” of Heb 13:8. Nevertheless, a decision is difficult here. NA²⁷ places the phrase in brackets, indicating doubts as to its authenticity.