Hebrews 13:8

13:8 Jesus Christ is the same yesterday and today and forever!

Hebrews 5:5

5:5 So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God, ¹  who said to him, “You are my Son! Today I have fathered you,” ² 

Hebrews 9:11

Christ’s Service in the Heavenly Sanctuary

9:11 But now Christ has come ³  as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation,

Hebrews 9:24

9:24 For Christ did not enter a sanctuary made with hands – the representation ⁴  of the true sanctuary ⁵  – but into heaven itself, and he appears now in God’s presence for us.

Hebrews 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ⁶  to those who eagerly await him he will appear a second time, not to bear sin ⁷  but to bring salvation. ⁸ 

Hebrews 3:6

3:6 But Christ ⁹  is faithful as a son over God’s ¹⁰  house. We are of his house, ¹¹  if in fact we hold firmly ¹²  to our confidence and the hope we take pride in. ¹³ 

[5:5]  ¹ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[5:5]  ² tn Grk “I have begotten you”; see Heb 1:5.

[9:11]  ¹ tn Grk “But Christ, when he came,” introducing a sentence that includes all of Heb 9:11-12. The main construction is “Christ, having come…, entered…, having secured…,” and everything else describes his entrance.

[9:24]  ¹ tn Or “prefiguration.”

[9:24]  ² tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

[9:28]  ¹ sn An allusion to Isa 53:12.

[9:28]  ² tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

[9:28]  ³ tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.

[3:6]  ¹ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ² tn Grk “his”; in the translation the referent (God) has been specified for clarity.

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

[3:6]  ⁴ 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]  ⁵ tn Grk “the pride of our hope.”