Hebrews 2:8

2:8 You put all things under his control.” ¹ 

For when he put all things under his control, he left nothing outside of his control. At present we do not yet see all things under his control, ² 

Hebrews 2:10

2:10 For it was fitting for him, for whom and through whom all things exist, ³  in bringing many sons to glory, to make the pioneer ⁴  of their salvation perfect through sufferings.

Hebrews 2:14

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ⁵  their humanity, ⁶  so that through death he could destroy ⁷  the one who holds the power of death (that is, the devil),

Hebrews 2:17

2:17 Therefore he had ⁸  to be made like his brothers and sisters ⁹  in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement ¹⁰  for the sins of the people.

Hebrews 3:6

3:6 But Christ ¹¹  is faithful as a son over God’s ¹²  house. We are of his house, ¹³  if in fact we hold firmly ¹⁴  to our confidence and the hope we take pride in. ¹⁵ 

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 6:7

6:7 For the ground that has soaked up the rain that frequently falls on ²⁰  it and yields useful vegetation for those who tend it receives a blessing from God.

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 ²¹  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 9:4

9:4 It contained the golden altar of incense and the ark of the covenant covered entirely with gold. In this ark ²²  were the golden urn containing the manna, Aaron’s rod that budded, and the stone tablets of the covenant.

Hebrews 10:29

10:29 How much greater punishment do you think that person deserves who has contempt for ²³  the Son of God, and profanes ²⁴  the blood of the covenant that made him holy, ²⁵  and insults the Spirit of grace?

Hebrews 11:4-5

11:4 By faith Abel offered God a greater sacrifice than Cain, and through his faith ²⁶  he was commended as righteous, because God commended him for his offerings. And through his faith ²⁷  he still speaks, though he is dead. 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 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ²⁹  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

Hebrews 13:21

13:21 equip you with every good thing to do his will, working in us ³⁰  what is pleasing before him through Jesus Christ, to whom be glory forever. ³¹  Amen.

[2:8]  ¹ tn Grk “you subjected all things under his feet.”

[2:8]  ² sn The expression all things under his control occurs three times in 2:8. The latter two occurrences are not exactly identical to the Greek text of Ps 8:6 quoted at the beginning of the verse, but have been adapted by the writer of Hebrews to fit his argument.

[2:10]  ³ tn Grk “for whom are all things and through whom are all things.”

[2:10]  ⁴ 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).

[2:14]  ⁵ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ⁶ tn Grk “the same.”

[2:14]  ⁷ tn Or “break the power of,” “reduce to nothing.”

[2:17]  ⁷ tn Or “he was obligated.”

[2:17]  ⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[2:17]  ⁹ tn Or “propitiation.”

[3:6]  ⁹ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ¹⁰ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ¹¹ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ¹² 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]  ¹³ tn Grk “the pride of our hope.”

[6:1]  ¹¹ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ¹² tn Or “basic.”

[6:1]  ¹³ tn Grk “the message of the beginning of Christ.”

[6:1]  ¹⁴ tn Grk “leaving behind…let us move on.”

[6:7]  ¹³ tn Grk “comes upon.”

[7:11]  ¹⁵ tn Grk “based on it.”

[9:4]  ¹⁷ tn Grk “in which”; in the translation the referent (the ark) has been specified for clarity.

[10:29]  ¹⁹ tn Grk “tramples under foot.”

[10:29]  ²⁰ tn Grk “regarded as common.”

[10:29]  ²¹ tn Grk “by which he was made holy.”

[11:4]  ²¹ tn Or “through his sacrifice”; Grk “through which.”

[11:4]  ²² tn Or “through his sacrifice”; Grk “through it.”

[11:7]  ²³ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[12:1]  ²⁵ tn Grk “having such a great cloud of witnesses surrounding us.”

[13:21]  ²⁷ 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]  ²⁸ 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.