Matthew 10:25

10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!

Matthew 12:50

12:50 For whoever does the will of my Father in heaven is ¹  my brother and sister and mother.”

Matthew 25:40

25:40 And the king will answer them, ²  ‘I tell you the truth, ³  just as you did it for one of the least of these brothers or sisters ⁴  of mine, you did it for me.’

Ephesians 2:19

2:19 So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God’s household,

Ephesians 3:15

3:15 from ⁵  whom every family ⁶  in heaven and on the earth is named.

Hebrews 3:6

3:6 But Christ ⁷  is faithful as a son over God’s ⁸  house. We are of his house, ⁹  if in fact we hold firmly ¹⁰  to our confidence and the hope we take pride in. ¹¹ 

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 6:1

6:1 Therefore we must progress beyond ¹²  the elementary ¹³  instructions about Christ ¹⁴  and move on ¹⁵  to maturity, not laying this foundation again: repentance from dead works and faith in God,

Hebrews 3:13-19

3:13 But exhort one another each day, as long as it is called “Today,” that none of you may become hardened by sin’s deception. 3:14 For we have become partners with Christ, if in fact we hold our initial confidence ¹⁶  firm until the end. 3:15 As it says, ¹⁷  “Oh, that today you would listen as he speaks! ¹⁸  Do not harden your hearts as in the rebellion.” ¹⁹  3:16 For which ones heard and rebelled? Was it not all who came out of Egypt under Moses’ leadership? ²⁰  3:17 And against whom was God ²¹  provoked for forty years? Was it not those who sinned, whose dead bodies fell in the wilderness? ²²  3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient? 3:19 So ²³  we see that they could not enter because of unbelief.

Hebrews 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ²⁴  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ²⁵ 

Hebrews 5:1

5:1 For every high priest is taken from among the people ²⁶  and appointed ²⁷  to represent them before God, ²⁸  to offer both gifts and sacrifices for sins.

Hebrews 5:3

5:3 and for this reason he is obligated to make sin offerings for himself as well as for the people.

Hebrews 1:5-8

The Son Is Superior to Angels

1:5 For to which of the angels did God ²⁹  ever say, “You are my son! Today I have fathered you”? ³⁰  And in another place ³¹  he says, ³²  “I will be his father and he will be my son.” ³³  1:6 But when he again brings ³⁴  his firstborn into the world, he says, “Let all the angels of God worship him!” ³⁵  1:7 And he says ³⁶  of the angels, “He makes ³⁷  his angels spirits and his ministers a flame of fire,” ³⁸  1:8 but of ³⁹  the Son he says, ⁴⁰ 

“Your throne, O God, is forever and ever, ⁴¹ 

and a righteous scepter ⁴²  is the scepter of your kingdom.

[12:50]  ¹ tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.

[25:40]  ² tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ⁴ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.

[3:15]  ⁵ tn Or “by.”

[3:15]  ⁶ tn Or “the whole family.”

[3:6]  ⁷ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ⁸ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ⁹ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ¹⁰ 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]  ¹¹ tn Grk “the pride of our hope.”

[6:1]  ¹² tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

[6:1]  ¹³ tn Or “basic.”

[6:1]  ¹⁴ tn Grk “the message of the beginning of Christ.”

[6:1]  ¹⁵ tn Grk “leaving behind…let us move on.”

[3:14]  ¹⁶ tn Grk “the beginning of the confidence.”

[3:15]  ¹⁷ tn Grk “while it is said.”

[3:15]  ¹⁸ tn Grk “today if you hear his voice.”

[3:15]  ¹⁹ sn A quotation from Ps 95:7b-8.

[3:16]  ²⁰ tn Grk “through Moses.”

[3:17]  ²¹ tn Grk “he”; in the translation the referent (God) has been specified for clarity.

[3:17]  ²² sn An allusion to God’s judgment pronounced in Num 14:29, 32.

[3:19]  ²³ tn Here καί (kai) has been translated as “So” to indicate a summary or conclusion to the argument of the preceding paragraph.

[3:1]  ²⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ²⁵ tn Grk “of our confession.”

[5:1]  ²⁶ tn Grk “from among men,” but since the point in context is shared humanity (rather than shared maleness), the plural Greek term ἀνθρώπων (anqrwpwn) has been translated “people.”

[5:1]  ²⁷ tn Grk “who is taken from among people is appointed.”

[5:1]  ²⁸ tn Grk “appointed on behalf of people in reference to things relating to God.”

[1:5]  ²⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:5]  ³⁰ tn Grk “I have begotten you.”

[1:5]  ³¹ tn Grk “And again,” quoting another OT passage.

[1:5]  ³² tn The words “he says” are not in the Greek text but are supplied to make a complete English sentence. In the Greek text this is a continuation of the previous sentence, but English does not normally employ such long and complex sentences.

[1:5]  ³³ tn Grk “I will be a father to him and he will be a son to me.”

[1:6]  ³⁴ tn Or “And again when he brings.” The translation adopted in the text looks forward to Christ’s second coming to earth. Some take “again” to introduce the quotation (as in 1:5) and understand this as Christ’s first coming, but this view does not fit well with Heb 2:7. Others understand it as his exaltation/ascension to heaven, but this takes the phrase “into the world” in an unlikely way.

[1:6]  ³⁵ sn A quotation combining themes from Deut 32:43 and Ps 97:7.

[1:7]  ³⁶ sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).

[1:7]  ³⁷ tn Grk “He who makes.”

[1:7]  ³⁸ sn A quotation from Ps 104:4.

[1:8]  ³⁹ tn Or “to.”

[1:8]  ⁴⁰ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ⁴¹ tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

[1:8]  ⁴² tn Grk “the righteous scepter,” but used generically.