Hebrews 2:10

2:10 For it was fitting for him, for whom and through whom all things exist, ¹  in bringing many sons to glory, to make the pioneer ²  of their salvation perfect through sufferings.

Hebrews 3:6

3:6 But Christ ³  is faithful as a son over God’s ⁴  house. We are of his house, ⁵  if in fact we hold firmly ⁶  to our confidence and the hope we take pride in. ⁷ 

Hebrews 4:7

4:7 So God ⁸  again ordains a certain day, “Today,” speaking through David ⁹  after so long a time, as in the words quoted before, ¹⁰  “O, that today you would listen as he speaks! ¹¹  Do not harden your hearts.”

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 6:1

6:1 Therefore we must progress beyond ¹⁶  the elementary ¹⁷  instructions about Christ ¹⁸  and move on ¹⁹  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Hebrews 6:10

6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints.

Hebrews 7:1

The Nature of Melchizedek’s Priesthood

7:1 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. ²⁰ 

Hebrews 7:5

7:5 And those of the sons of Levi who receive the priestly office ²¹  have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen, ²²  although they too are descendants of Abraham. ²³ 

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 ²⁴  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 ²⁵  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ²⁶  since he died ²⁷  to set them free from the violations committed under the first covenant.

Hebrews 11:5

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 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ²⁸  constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith.

Hebrews 11:12-13

11:12 So in fact children ²⁹  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 ³⁰  on the seashore. ³¹  11:13 These all died in faith without receiving the things promised, ³²  but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners ³³  on the earth.

Hebrews 12:15

12:15 See to it that no one comes short of the grace of God, that no one be like a bitter root springing up ³⁴  and causing trouble, and through him many become defiled.

[2:10]  ¹ tn Grk “for whom are all things and through whom are all things.”

[2:10]  ² 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).

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

[3:6]  ⁴ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ⁵ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ⁶ 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]  ⁷ tn Grk “the pride of our hope.”

[4:7]  ⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:7]  ⁶ sn Ps 95 does not mention David either in the text or the superscription. It is possible that the writer of Hebrews is attributing the entire collection of psalms to David (although some psalms are specifically attributed to other individuals or groups).

[4:7]  ⁷ tn Grk “as it has been said before” (see Heb 3:7).

[4:7]  ⁸ tn Grk “today if you hear his voice.”

[5:12]  ⁷ tn Grk “because of the time.”

[5:12]  ⁸ tn Grk “the elements of the beginning of the oracles of God.”

[5:12]  ⁹ tn Grk “you have come to have a need for.”

[5:12]  ¹⁰ 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.

[6:1]  ⁹ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ¹⁰ tn Or “basic.”

[6:1]  ¹¹ tn Grk “the message of the beginning of Christ.”

[6:1]  ¹² tn Grk “leaving behind…let us move on.”

[7:1]  ¹¹ sn A series of quotations from Gen 14:17-19.

[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]  ¹⁵ tn Grk “based on it.”

[9:15]  ¹⁷ 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]  ¹⁸ tn Grk “the promise of the eternal inheritance.”

[9:15]  ¹⁹ tn Grk “a death having occurred.”

[11:7]  ¹⁹ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[11:12]  ²¹ tn Grk “these”; in the translation the referent (children) has been specified for clarity.

[11:12]  ²² tn Grk a collective “the sand.”

[11:12]  ²³ sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).

[11:13]  ²³ tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

[11:13]  ²⁴ tn Or “sojourners.”

[12:15]  ²⁵ tn Grk “that there not be any root of bitterness,” but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted).