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 6:7

6:7 For the ground that has soaked up the rain that frequently falls on ⁶  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 ⁷  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 ⁸  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ⁹  since he died ¹⁰  to set them free from the violations committed under the first covenant.

Hebrews 11:4

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

Hebrews 11:13

11:13 These all died in faith without receiving the things promised, ¹³  but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners ¹⁴  on the earth.

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?

[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.”

[6:7]  ⁶ tn Grk “comes upon.”

[7:11]  ¹¹ tn Grk “based on it.”

[9:15]  ¹⁶ 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]  ¹⁷ tn Grk “the promise of the eternal inheritance.”

[9:15]  ¹⁸ tn Grk “a death having occurred.”

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

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

[11:13]  ²⁶ tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

[11:13]  ²⁷ tn Or “sojourners.”