Hebrews 3:6

3:6 But Christ ¹  is faithful as a son over God’s ²  house. We are of his house, ³  if in fact we hold firmly ⁴  to our confidence and the hope we take pride in. ⁵ 

Hebrews 4:7

4:7 So God ⁶  again ordains a certain day, “Today,” speaking through David ⁷  after so long a time, as in the words quoted before, ⁸  “O, that today you would listen as he speaks! ⁹  Do not harden your hearts.”

Hebrews 6:7

6:7 For the ground that has soaked up the rain that frequently falls on ¹⁰  it and yields useful vegetation for those who tend it receives a blessing from 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. ¹¹ 

Hebrews 7:5

7:5 And those of the sons of Levi who receive the priestly office ¹²  have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen, ¹³  although they too are descendants of Abraham. ¹⁴ 

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 ¹⁵  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 8:8

8:8 But ¹⁶  showing its fault, ¹⁷  God ¹⁸  says to them, ¹⁹ 

“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

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 ²⁰  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 11:13

11:13 These all died in faith without receiving the things promised, ²¹  but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners ²²  on the earth.

Hebrews 12:2

12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. ²³ 

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 ²⁴  and causing trouble, and through him many become defiled.

Hebrews 13:17

13:17 Obey your leaders and submit to them, for they keep watch over your souls and will give an account for their work. ²⁵  Let them do this ²⁶  with joy and not with complaints, for this would be no advantage for you.

[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.”

[4:7]  ⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:7]  ⁷ 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]  ⁸ tn Grk “as it has been said before” (see Heb 3:7).

[4:7]  ⁹ tn Grk “today if you hear his voice.”

[6:7]  ¹¹ tn Grk “comes upon.”

[7:1]  ¹⁶ sn A series of quotations from Gen 14:17-19.

[7:5]  ²¹ tn Or “the priesthood.”

[7:5]  ²² tn Grk “from their brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[7:5]  ²³ tn Grk “have come from the loins of Abraham.”

[7:11]  ²⁶ tn Grk “based on it.”

[8:8]  ³¹ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ³² 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]  ³³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ³⁴ 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.

[11:7]  ³⁶ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[11:13]  ⁴¹ tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

[11:13]  ⁴² tn Or “sojourners.”

[12:2]  ⁴⁶ sn An allusion to Ps 110:1.

[12:15]  ⁵¹ 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).

[13:17]  ⁵⁶ tn Or “as ones who will give an account”; Grk “as giving an account.”

[13:17]  ⁵⁷ tn Grk “that they may do this.”