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 2:8

2:8 You put all things under his control.” ⁴ 

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, ⁵ 

Hebrews 8:5

8:5 The place where they serve is ⁶  a sketch ⁷  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 ⁸  shown to you on the mountain.” ⁹ 

Hebrews 9:14

9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our ¹⁰  consciences from dead works to worship the living God.

Hebrews 11:4-5

11:4 By faith Abel offered God a greater sacrifice than Cain, and through his faith ¹¹  he was commended as righteous, because God commended him for his offerings. And through his faith ¹²  he still speaks, though he is dead. 11:5 By faith Enoch was taken up so that he did not see death, and he was not to be found because God took him up. For before his removal he had been commended as having pleased God.

Hebrews 11:12

11:12 So in fact children ¹³  were fathered by one man – and this one as good as dead – like the number of stars in the sky and like the innumerable grains of sand ¹⁴  on the seashore. ¹⁵ 

[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.

[2:8]  ⁴ tn Grk “you subjected all things under his feet.”

[2:8]  ⁵ 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.

[8:5]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ sn A quotation from Exod 25:40.

[9:14]  ¹⁰ tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D² 0278 33 1739^c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.

[11:4]  ¹³ tn Or “through his sacrifice”; Grk “through which.”

[11:4]  ¹⁴ tn Or “through his sacrifice”; Grk “through it.”

[11:12]  ¹⁶ tn Grk “these”; in the translation the referent (children) has been specified for clarity.

[11:12]  ¹⁷ tn Grk a collective “the sand.”

[11:12]  ¹⁸ sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).