Ibrani 1:2

1:2 in these last days he has spoken to us in a son, ¹  whom he appointed heir of all things, and through whom he created the world. ² 

Ibrani 1:6-7

1:6 But when he again brings ³  his firstborn into the world, he says, “Let all the angels of God worship him!” ⁴  1:7 And he says ⁵  of the angels, “He makes ⁶  his angels spirits and his ministers a flame of fire,” ⁷ 

Ibrani 1:13

1:13 But to which of the angels ⁸  has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? ⁹ 

Ibrani 3:17

3:17 And against whom was God ¹⁰  provoked for forty years? Was it not those who sinned, whose dead bodies fell in the wilderness? ¹¹ 

Ibrani 4:8

4:8 For if Joshua had given them rest, God ¹²  would not have spoken afterward about another day.

Ibrani 6:6

6:6 and then have committed apostasy, ¹³  to renew them again to repentance, since ¹⁴  they are crucifying the Son of God for themselves all over again ¹⁵  and holding him up to contempt.

Ibrani 8:4

8:4 Now if he were on earth, he would not be a priest, since there are already priests who offer ¹⁶  the gifts prescribed by the law.

Ibrani 8:6

8:6 But ¹⁷  now Jesus ¹⁸  has obtained a superior ministry, since ¹⁹  the covenant that he mediates is also better and is enacted ²⁰  on better promises. ²¹ 

Ibrani 12:3

12:3 Think of him who endured such opposition against himself by sinners, so that you may not grow weary in your souls and give up.

Ibrani 12:26

12:26 Then his voice shook the earth, but now he has promised, “I will once more shake not only the earth but heaven too.” ²² 

[1:2]  ¹ 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]  sn The phrase in a son is the fulcrum of Heb 1:1-4. It concludes the contrast of God’s old and new revelation and introduces a series of seven descriptions of the Son. These descriptions show why he is the ultimate revelation of God.

[1:2]  ² 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.

[1:6]  ³ 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]  ⁴ sn A quotation combining themes from Deut 32:43 and Ps 97:7.

[1:7]  ⁵ 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]  ⁶ tn Grk “He who makes.”

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

[1:13]  ⁸ sn The parallel phrases to which of the angels in vv. 5 and 13 show the unity of this series of quotations (vv. 5-14) in revealing the superiority of the Son over angels (v. 4).

[1:13]  ⁹ sn A quotation from Ps 110:1.

[3:17]  ¹⁰ tn Grk “he”; in the translation the referent (God) has been specified for clarity.

[3:17]  ¹¹ sn An allusion to God’s judgment pronounced in Num 14:29, 32.

[4:8]  ¹² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[6:6]  ¹³ tn Or “have fallen away.”

[6:6]  ¹⁴ tn Or “while”; Grk “crucifying…and holding.” The Greek participles here (“crucifying…and holding”) can be understood as either causal (“since”) or temporal (“while”).

[6:6]  ¹⁵ tn Grk “recrucifying the son of God for themselves.”

[8:4]  ¹⁶ tn Grk “there are those who offer.”

[8:6]  ¹⁷ sn The Greek text indicates a contrast between vv. 4-5 and v. 6 that is difficult to render in English: Jesus’ status in the old order of priests (vv. 4-5) versus his superior ministry (v. 6).

[8:6]  ¹⁸ tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.

[8:6]  ¹⁹ tn Grk “to the degree that.”

[8:6]  ²⁰ tn Grk “which is enacted.”

[8:6]  ²¹ sn This linkage of the change in priesthood with a change in the law or the covenant goes back to Heb 7:12, 22 and is picked up again in Heb 9:6-15 and 10:1-18.

[12:26]  ²² sn A quotation from Hag 2:6.