Hebrews 2:8-9

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  2:9 but we see Jesus, who was made lower than the angels for a little while, ³  now crowned with glory and honor because he suffered death, ⁴  so that by God’s grace he would experience ⁵  death on behalf of everyone.

Hebrews 6:1

6:1 Therefore we must progress beyond ⁶  the elementary ⁷  instructions about Christ ⁸  and move on ⁹  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Hebrews 8:8

8:8 But ¹⁰  showing its fault, ¹¹  God ¹²  says to them, ¹³ 

“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 8:11

8:11 “And there will be no need at all ¹⁴  for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. ¹⁵ 

Hebrews 9:14

9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our ¹⁶  consciences from dead works to worship the living God.

Hebrews 12:25

12:25 Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven?

Hebrews 13:21

13:21 equip you with every good thing to do his will, working in us ¹⁷  what is pleasing before him through Jesus Christ, to whom be glory forever. ¹⁸  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.

[2:9]  ³ tn Or “who was made a little lower than the angels.”

[2:9]  ⁴ tn Grk “because of the suffering of death.”

[2:9]  ⁵ tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[6:1]  ⁵ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ⁶ tn Or “basic.”

[6:1]  ⁷ tn Grk “the message of the beginning of Christ.”

[6:1]  ⁸ tn Grk “leaving behind…let us move on.”

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

[8:8]  ⁸ 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]  ⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ¹⁰ 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.

[8:11]  ⁹ tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

[8:11]  ¹⁰ tn Grk “from the small to the great.”

[9:14]  ¹¹ tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D² 0278 33 1739^c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.

[13:21]  ¹³ 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]  ¹⁴ 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.