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 2:9-10

2:9 but we see Jesus, who was made lower than the angels for a little while, ⁴  now crowned with glory and honor because he suffered death, ⁵  so that by God’s grace he would experience ⁶  death on behalf of everyone. 2:10 For it was fitting for him, for whom and through whom all things exist, ⁷  in bringing many sons to glory, to make the pioneer ⁸  of their salvation perfect through sufferings.

Hebrews 13:21

13:21 equip you with every good thing to do his will, working in us ⁹  what is pleasing before him through Jesus Christ, to whom be glory forever. ¹⁰  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.

[2:9]  ⁴ tn Or “who was made a little lower than the angels.”

[2:9]  ⁵ tn Grk “because of the suffering of death.”

[2:9]  ⁶ tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[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).

[13:21]  ¹⁰ 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]  ¹¹ 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.