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 2:8

2:8 You put all things under his control.” ⁹ 

For when he put all things under his control, he left nothing outside of his control. At present we do not yet see all things under his control, ¹⁰ 

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 4:3

4:3 For we who have believed enter that rest, as he has said, “As I swore in my anger, ‘They will never enter my rest!’” ¹⁴  And yet God’s works ¹⁵  were accomplished from the foundation of the world.

Hebrews 5:12

5:12 For though you should in fact be teachers by this time, ¹⁶  you need someone to teach you the beginning elements of God’s utterances. ¹⁷  You have gone back to needing ¹⁸  milk, not ¹⁹  solid food.

Hebrews 7:1

The Nature of Melchizedek’s Priesthood

7:1 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. ²⁰ 

Hebrews 7:5

7:5 And those of the sons of Levi who receive the priestly office ²¹  have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen, ²²  although they too are descendants of Abraham. ²³ 

Hebrews 8:5

8:5 The place where they serve is ²⁴  a sketch ²⁵  and shadow of the heavenly sanctuary, just as Moses was warned by God as he was about to complete the tabernacle. For he says, “See that you make everything according to the design ²⁶  shown to you on the mountain.” ²⁷ 

Hebrews 9:15

9:15 And so he is the mediator ²⁸  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ²⁹  since he died ³⁰  to set them free from the violations committed under the first covenant.

Hebrews 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ³¹  constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith.

Hebrews 13:17

13:17 Obey your leaders and submit to them, for they keep watch over your souls and will give an account for their work. ³²  Let them do this ³³  with joy and not with complaints, for this would be no advantage for you.

Hebrews 13:21

13:21 equip you with every good thing to do his will, working in us ³⁴  what is pleasing before him through Jesus Christ, to whom be glory forever. ³⁵  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.”

[2:8]  ⁷ tn Grk “you subjected all things under his feet.”

[2:8]  ⁸ sn The expression all things under his control occurs three times in 2:8. The latter two occurrences are not exactly identical to the Greek text of Ps 8:6 quoted at the beginning of the verse, but have been adapted by the writer of Hebrews to fit his argument.

[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.”

[4:3]  ¹³ sn A quotation from Ps 95:11.

[4:3]  ¹⁴ tn Grk “although the works,” continuing the previous reference to God. The referent (God) is specified in the translation for clarity.

[5:12]  ¹⁶ tn Grk “because of the time.”

[5:12]  ¹⁷ tn Grk “the elements of the beginning of the oracles of God.”

[5:12]  ¹⁸ tn Grk “you have come to have a need for.”

[5:12]  ¹⁹ tc ‡ Most texts, including some early and important ones (א² A B* D Ψ 0122 0278 1881 Ï sy Cl), have καί (kai, “and”) immediately preceding οὐ (ou, “not”), but other equally significant witnesses (Ì⁴⁶ א* B² C 33 81 1739 lat Or Did) lack the conjunction. As it was a natural tendency for scribes to add a coordinating conjunction, the καί appears to be a motivated reading. On balance, it is probably best to regard the shorter reading as authentic. NA²⁷ has καί in brackets, indicating doubts as to its authenticity.

[7:1]  ¹⁹ sn A series of quotations from Gen 14:17-19.

[7:5]  ²² tn Or “the priesthood.”

[7:5]  ²³ tn Grk “from their brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[7:5]  ²⁴ tn Grk “have come from the loins of Abraham.”

[8:5]  ²⁵ tn Grk “who serve in,” referring to the Levitical priests, but focusing on the provisional and typological nature of the tabernacle in which they served.

[8:5]  ²⁶ tn Or “prototype,” “outline.” The Greek word ὑπόδειγμα (Jupodeigma) does not mean “copy,” as it is often translated; it means “something to be copied,” a basis for imitation. BDAG 1037 s.v. 2 lists both Heb 8:5 and 9:23 under the second category of usage, “an indication of someth. that appears at a subsequent time,” emphasizing the temporal progression between the earthly and heavenly sanctuaries.

[8:5]  ²⁷ tn The word τύπος (tupos) here has the meaning “an archetype serving as a model, type, pattern, model” (BDAG 1020 s.v. 6.a). This is in keeping with the horizontal imagery accepted for this verse (see sn on “sketch” earlier in the verse). Here Moses was shown the future heavenly sanctuary which, though it did not yet exist, became the outline for the earthly sanctuary.

[8:5]  ²⁸ sn A quotation from Exod 25:40.

[9:15]  ²⁸ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[9:15]  ²⁹ tn Grk “the promise of the eternal inheritance.”

[9:15]  ³⁰ tn Grk “a death having occurred.”

[11:7]  ³¹ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[13:17]  ³⁴ tn Or “as ones who will give an account”; Grk “as giving an account.”

[13:17]  ³⁵ tn Grk “that they may do this.”

[13:21]  ³⁷ 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]  ³⁸ 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.