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 5:5

5:5 So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God, ⁶  who said to him, “You are my Son! Today I have fathered you,” ⁷ 

Hebrews 5:7

5:7 During his earthly life ⁸  Christ ⁹  offered ¹⁰  both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.

Hebrews 9:11

Christ’s Service in the Heavenly Sanctuary

9:11 But now Christ has come ¹¹  as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation,

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 ¹²  consciences from dead works to worship the living God.

Hebrews 9:24

9:24 For Christ did not enter a sanctuary made with hands – the representation ¹³  of the true sanctuary ¹⁴  – but into heaven itself, and he appears now in God’s presence for us.

Hebrews 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ¹⁵  to those who eagerly await him he will appear a second time, not to bear sin ¹⁶  but to bring salvation. ¹⁷ 

Hebrews 13:20

Benediction and Conclusion

13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ,

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¹ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

² tn Grk “his”; in the translation the referent (God) has been specified for clarity.

³ tn Grk “whose house we are,” continuing the previous sentence.

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.

⁵ tn Grk “the pride of our hope.”

⁶ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

⁷ tn Grk “I have begotten you”; see Heb 1:5.

sn A quotation from Ps 2:7.

⁸ tn Grk “in the days of his flesh.”

⁹ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

¹⁰ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

¹¹ tn Grk “But Christ, when he came,” introducing a sentence that includes all of Heb 9:11-12. The main construction is “Christ, having come…, entered…, having secured…,” and everything else describes his entrance.

¹² 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 tn Or “prefiguration.”

¹⁴ tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

¹⁵ sn An allusion to Isa 53:12.

¹⁶ tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

¹⁷ tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.