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 1:5

The Son Is Superior to Angels

1:5 For to which of the angels did God ³  ever say, “You are my son! Today I have fathered you”? ⁴  And in another place ⁵  he says, ⁶  “I will be his father and he will be my son.” ⁷ 

Ibrani 2:9

2:9 but we see Jesus, who was made lower than the angels for a little while, ⁸  now crowned with glory and honor because he suffered death, ⁹  so that by God’s grace he would experience ¹⁰  death on behalf of everyone.

Ibrani 5:1

5:1 For every high priest is taken from among the people ¹¹  and appointed ¹²  to represent them before God, ¹³  to offer both gifts and sacrifices for sins.

Ibrani 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ¹⁴  to those who eagerly await him he will appear a second time, not to bear sin ¹⁵  but to bring salvation. ¹⁶ 

[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.

[1:5]  ³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:5]  ⁴ tn Grk “I have begotten you.”

[1:5]  sn A quotation from Ps 2:7.

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

[1:5]  ⁶ 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]  ⁷ tn Grk “I will be a father to him and he will be a son to me.”

[1:5]  sn A quotation from 2 Sam 7:14 (cf. 1 Chr 17:13).

[2:9]  ⁸ tn Or “who was made a little lower than the angels.”

[2:9]  ⁹ tn Grk “because of the suffering of death.”

[2:9]  ¹⁰ 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).

[5:1]  ¹¹ 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]  ¹² tn Grk “who is taken from among people is appointed.”

[5:1]  ¹³ tn Grk “appointed on behalf of people in reference to things relating to God.”

[9:28]  ¹⁴ sn An allusion to Isa 53:12.

[9:28]  ¹⁵ 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.

[9:28]  ¹⁶ 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.