Hebrews 1:8

1:8 but of ¹  the Son he says, ² 

“Your throne, O God, is forever and ever, ³ 

and a righteous scepter ⁴  is the scepter of your kingdom.

Hebrews 2:3

2:3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him,

Hebrews 4:10-11

4:10 For the one who enters God’s ⁵  rest has also rested from his works, just as God did from his own works. 4:11 Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience.

Hebrews 4:16

4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help. ⁶ 

Hebrews 7:3

7:3 Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time.

Hebrews 7:21

7:21 but Jesus ⁷  did so ⁸  with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’” ⁹  –

Hebrews 7:28

7:28 For the law appoints as high priests men subject to weakness, ¹⁰  but the word of solemn affirmation that came after the law appoints a son made perfect forever.

Hebrews 8:3

8:3 For every high priest is appointed to offer both gifts and sacrifices. So this one too had to have something to offer.

Hebrews 9:7

9:7 But only the high priest enters once a year into the inner tent, ¹¹  and not without blood that he offers for himself and for the sins of the people committed in ignorance. ¹² 

Hebrews 9:9

9:9 This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper.

Hebrews 9:12

9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured ¹³  eternal redemption.

Hebrews 9:26

9:26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice.

Hebrews 11:9

11:9 By faith he lived as a foreigner ¹⁴  in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs ¹⁵  of the same promise.

Hebrews 11:11

11:11 By faith, even though Sarah herself was barren and he was too old, ¹⁶  he received the ability to procreate, ¹⁷  because he regarded the one who had given the promise to be trustworthy.

Hebrews 12:3

12:3 Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up.

Hebrews 12:10

12:10 For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness.

Hebrews 13:11

13:11 For the bodies of those animals whose blood the high priest brings ¹⁸  into the sanctuary as an offering for sin are burned outside the camp.

[1:8]  ¹ tn Or “to.”

[1:8]  ² tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ³ tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

[1:8]  ⁴ tn Grk “the righteous scepter,” but used generically.

[4:10]  ⁵ tn Grk “his”; the referent (God) has been specified in the translation for clarity.

[4:16]  ⁹ tn Grk “for timely help.”

[7:21]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ¹⁴ tn The words “did so” are not in the Greek text, but are implied.

[7:21]  ¹⁵ sn A quotation from Ps 110:4 (see Heb 5:6, 6:20, and 7:17).

[7:28]  ¹⁷ sn See Heb 5:2 where this concept was introduced.

[9:7]  ²¹ tn Grk “the second tent.”

[9:7]  ²² tn Or perhaps “the unintentional sins of the people”; Grk “the ignorances of the people.” Cf. BDAG 13 s.v. ἀγνόημα, “sin committed in ignorance/unintentionally.” This term seems to be simply a synonym for “sins” (cf. Heb 5:2) and does not pick up the distinction made in Num 15:22-31 between unwitting sin and “high-handed” sin. The Day of Atonement ritual in Lev 16 covered all the sins of the people, not just the unwitting ones.

[9:12]  ²⁵ tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”

[11:9]  ²⁹ tn Or “settled as a resident alien.”

[11:9]  ³⁰ tn Or “heirs with him.”

[11:11]  ³³ tn Grk “past the time of maturity.”

[11:11]  ³⁴ tn Grk “power to deposit seed.” Though it is not as likely, some construe this phrase to mean “power to conceive seed,” making the whole verse about Sarah: “by faith, even though Sarah herself was barren and too old, she received ability to conceive, because she regarded the one who had given the promise to be trustworthy.”

[13:11]  ³⁷ tn Grk “whose blood is brought by the high priest.”