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

² tn Grk “I have begotten you.”

sn A quotation from Ps 2:7.

³ tn Grk “And again,” quoting another OT passage.

⁴ 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.

⁵ tn Grk “I will be a father to him and he will be a son to me.”

sn A quotation from 2 Sam 7:14 (cf. 1 Chr 17:13).

⁶ tn Or “who was made a little lower than the angels.”

⁷ tn Grk “because of the suffering of death.”

⁸ tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

⁹ tn Or “he was obligated.”

¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

¹¹ tn Or “propitiation.”

¹² sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

¹³ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

¹⁴ tn Grk “whose house we are,” continuing the previous sentence.

¹⁵ 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.

¹⁶ tn Grk “the pride of our hope.”

¹⁷ sn A quotation from Ps 95:11.

¹⁸ tn Grk “although the works,” continuing the previous reference to God. The referent (God) is specified in the translation for clarity.

¹⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

²⁰ 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).

²¹ tn Grk “as it has been said before” (see Heb 3:7).

²² tn Grk “today if you hear his voice.”

²³ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

²⁴ tn Grk “I have begotten you”; see Heb 1:5.

sn A quotation from Ps 2:7.

²⁵ tn Grk “because of the time.”

²⁶ tn Grk “the elements of the beginning of the oracles of God.”

²⁷ tn Grk “you have come to have a need for.”

²⁸ tc ‡ Most texts, including some early and important ones (א² A B* D Ψ 0122 0278 1881 Ï sy Cl), have καί (kai, “and”) immediately preceding οὐ (ou, “not”), but other equally significant witnesses (Ì⁴⁶ א* B² C 33 81 1739 lat Or Did) lack the conjunction. As it was a natural tendency for scribes to add a coordinating conjunction, the καί appears to be a motivated reading. On balance, it is probably best to regard the shorter reading as authentic. NA²⁷ has καί in brackets, indicating doubts as to its authenticity.

²⁹ tn Or “have fallen away.”

³⁰ tn Or “while”; Grk “crucifying…and holding.” The Greek participles here (“crucifying…and holding”) can be understood as either causal (“since”) or temporal (“while”).

³¹ tn Grk “recrucifying the son of God for themselves.”

³² tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

³³ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

³⁴ 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.

³⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

³⁶ 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.

³⁷ tn Or “prefiguration.”

³⁸ tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

³⁹ tn Grk “tramples under foot.”

⁴⁰ tn Grk “regarded as common.”

⁴¹ tn Grk “by which he was made holy.”

⁴² 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).

sn An allusion to Deut 29:18.