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 4:2

4:2 For we had good news proclaimed to us just as they did. But the message they heard did them no good, since they did not join in ³  with those who heard it in faith. ⁴ 

Hebrews 5:12

5:12 For though you should in fact be teachers by this time, ⁵  you need someone to teach you the beginning elements of God’s utterances. ⁶  You have gone back to needing ⁷  milk, not ⁸  solid food.

Hebrews 7:2

7:2 To him ⁹  also Abraham apportioned a tithe ¹⁰  of everything. ¹¹  His name first means ¹²  king of righteousness, then king of Salem, that is, king of peace.

Hebrews 7:28

7:28 For the law appoints as high priests men subject to weakness, ¹³  but the word of solemn affirmation that came after the law appoints a son made perfect forever.

Hebrews 8:8

8:8 But ¹⁴  showing its fault, ¹⁵  God ¹⁶  says to them, ¹⁷ 

“Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah.

Hebrews 11:5-6

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. 11:6 Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him.

Hebrews 11:13

11:13 These all died in faith without receiving the things promised, ¹⁸  but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners ¹⁹  on the earth.

[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).

[4:2]  ³ tn Or “they were not united.”

[4:2]  ⁴ tc A few mss (א and a few versional witnesses) have the nominative singular participle συγκεκερασμένος (sunkekerasmeno", “since it [the message] was not combined with faith by those who heard it”), a reading that refers back to the ὁ λόγος (Jo logo", “the message”). There are a few other variants here (e.g., συγκεκεραμμένοι [sunkekerammenoi] in 104, συγκεκεραμένους [sunkekeramenou"] in 1881 Ï), but the accusative plural participle συγκεκερασμένους (sunkekerasmenou"), found in Ì^13vid,46 A B C D* Ψ 0243 0278 33 81 1739 2464 pc, has by far the best external credentials. This participle agrees with the previous ἐκείνους (ekeinou", “those”), a more difficult construction grammatically than the nominative singular. Thus, both on external and internal grounds, συγκεκερασμένους is preferred.

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

[5:12]  ⁶ tn Grk “the elements of the beginning of the oracles of God.”

[5:12]  ⁷ tn Grk “you have come to have a need for.”

[5:12]  ⁸ 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.

[7:2]  ⁷ tn Grk “to whom,” continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:2]  ⁸ tn Or “a tenth part.”

[7:2]  ⁹ sn A quotation from Gen 14:20.

[7:2]  ¹⁰ tn Grk “first being interpreted,” describing Melchizedek.

[7:28]  ⁹ sn See Heb 5:2 where this concept was introduced.

[8:8]  ¹¹ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ¹² sn The “fault” or limitation in the first covenant was not in its inherent righteousness, but in its design from God himself. It was never intended to be his final revelation or provision for mankind; it was provisional, always pointing toward the fulfillment to come in Christ.

[8:8]  ¹³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ¹⁴ tc ‡ Several witnesses (א* A D* I K P Ψ 33 81 326 365 1505 2464 al latt co Cyr) have αὐτούς (autous) here, “[in finding fault with] them, [he says],” alluding to Israel’s failings mentioned in v. 9b. (The verb μέμφομαι [memfomai, “to find fault with”] can take an accusative or dative direct object.) The reading behind the text above (αὐτοίς, autoi"), supported by Ì⁴⁶ א² B D² 0278 1739 1881 Ï, is perhaps a harder reading theologically, and is more ambiguous in meaning. If αὐτοίς goes with μεμφόμενος (memfomeno", here translated “showing its fault”), the clause could be translated “in finding fault with them” or “in showing [its] faults to them.” If αὐτοίς goes with the following λέγει (legei, “he says”), the clause is best translated, “in finding/showing [its] faults, he says to them.” The accusative pronoun suffers no such ambiguity, for it must be the object of μεμφόμενος rather than λέγει. Although a decision is difficult, the dative form of the pronoun best explains the rise of the other reading and is thus more likely to be original.

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

[11:13]  ¹⁴ tn Or “sojourners.”