The Song of Songs 4:7

4:7 You are altogether beautiful, my darling!

There is no blemish in you!

Ephesians 5:27

5:27 so that he ¹  may present the church to himself as glorious – not having a stain or wrinkle, or any such blemish, but holy and blameless. ² 

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 ³  consciences from dead works to worship the living God.

Hebrews 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ⁴  in fact, had regulations for worship and its earthly sanctuary.

Hebrews 1:1-2

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ⁵  in various portions ⁶  and in various ways ⁷  to our ancestors ⁸  through the prophets, 1:2 in these last days he has spoken to us in a son, ⁹  whom he appointed heir of all things, and through whom he created the world. ¹⁰ 

Hebrews 3:14

3:14 For we have become partners with Christ, if in fact we hold our initial confidence ¹¹  firm until the end.

[5:27]  ¹ tn The use of the pronoun αὐτός (autos) is intensive and focuses attention on Christ as the one who has made the church glorious.

[5:27]  ² tn Grk “but in order that it may be holy and blameless.”

[9:14]  ³ 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.

[9:1]  ⁴ tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.

[1:1]  ⁵ tn Or “spoke formerly.”

[1:1]  ⁶ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ⁷ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁸ tn Grk “to the fathers.”

[1:2]  ⁹ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  ¹⁰ tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.

[3:14]  ¹¹ tn Grk “the beginning of the confidence.”