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 2:14

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ⁴  their humanity, ⁵  so that through death he could destroy ⁶  the one who holds the power of death (that is, the devil),

Hebrews 3:6

3:6 But Christ ⁷  is faithful as a son over God’s ⁸  house. We are of his house, ⁹  if in fact we hold firmly ¹⁰  to our confidence and the hope we take pride in. ¹¹ 

Hebrews 5:12

5:12 For though you should in fact be teachers by this time, ¹²  you need someone to teach you the beginning elements of God’s utterances. ¹³  You have gone back to needing ¹⁴  milk, not ¹⁵  solid food.

Hebrews 7:5

7:5 And those of the sons of Levi who receive the priestly office ¹⁶  have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen, ¹⁷  although they too are descendants of Abraham. ¹⁸ 

Hebrews 7:11

Jesus and the Priesthood of Melchizedek

7:11 So if perfection had in fact been possible through the Levitical priesthood – for on that basis ¹⁹  the people received the law – what further need would there have been for another priest to arise, said to be in the order of Melchizedek and not in Aaron’s order?

Hebrews 9:15

9:15 And so he is the mediator ²⁰  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ²¹  since he died ²²  to set them free from the violations committed under the first covenant.

Hebrews 11:4

11:4 By faith Abel offered God a greater sacrifice than Cain, and through his faith ²³  he was commended as righteous, because God commended him for his offerings. And through his faith ²⁴  he still speaks, though he is dead.

Hebrews 11:13

11:13 These all died in faith without receiving the things promised, ²⁵  but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners ²⁶  on the earth.

[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.

[2:14]  ⁴ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ⁵ tn Grk “the same.”

[2:14]  ⁶ tn Or “break the power of,” “reduce to nothing.”

[3:6]  ⁷ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ⁸ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ⁹ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ¹⁰ tc The reading adopted by the translation is found in Ì^13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν (mecri telou" bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.

[3:6]  ¹¹ tn Grk “the pride of our hope.”

[5:12]  ¹⁰ tn Grk “because of the time.”

[5:12]  ¹¹ tn Grk “the elements of the beginning of the oracles of God.”

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

[5:12]  ¹³ 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.

[7:5]  ¹³ tn Or “the priesthood.”

[7:5]  ¹⁴ tn Grk “from their brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[7:5]  ¹⁵ tn Grk “have come from the loins of Abraham.”

[7:11]  ¹⁶ tn Grk “based on it.”

[9:15]  ¹⁹ 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]  ²⁰ tn Grk “the promise of the eternal inheritance.”

[9:15]  ²¹ tn Grk “a death having occurred.”

[11:4]  ²² tn Or “through his sacrifice”; Grk “through which.”

[11:4]  ²³ tn Or “through his sacrifice”; Grk “through it.”

[11:13]  ²⁵ tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

[11:13]  ²⁶ tn Or “sojourners.”