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 11:3

11:3 By faith we understand that the worlds ³  were set in order at God’s command, ⁴  so that the visible has its origin in the invisible. ⁵ 

Ibrani 6:5

6:5 tasted the good word of God and the miracles of the coming age,

Ibrani 2:9

2:9 but we see Jesus, who was made lower than the angels for a little while, ⁶  now crowned with glory and honor because he suffered death, ⁷  so that by God’s grace he would experience ⁸  death on behalf of everyone.

Ibrani 11:5

11:5 By faith Enoch was taken up so that he did not see death, and he was not to be found because God took him up. For before his removal he had been commended as having pleased God.

Ibrani 4:15

4:15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.

Ibrani 9:11

Christ’s Service in the Heavenly Sanctuary

9:11 But now Christ has come ⁹  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,

Ibrani 9:27

9:27 And just as people ¹⁰  are appointed to die once, and then to face judgment, ¹¹ 

Ibrani 2:18

2:18 For since he himself suffered when he was tempted, he is able to help those who are tempted.

Ibrani 5:8-9

5:8 Although he was a son, he learned obedience through the things he suffered. ¹²  5:9 And by being perfected in this way, he became the source of eternal salvation to all who obey him,

Ibrani 5:13

5:13 For everyone who lives on milk is inexperienced in the message of righteousness, because he is an infant.

Ibrani 7:12

7:12 For when the priesthood changes, a change in the law must come ¹³  as well.

Ibrani 1:3

1:3 The Son is ¹⁴  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ¹⁵  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ¹⁶ 

Ibrani 1:12

1:12 and like a robe you will fold them up

and like a garment ¹⁷  they will be changed,

but you are the same and your years will never run out.” ¹⁸ 

Ibrani 5:14

5:14 But solid food is for the mature, whose perceptions are trained by practice to discern both good and evil.

Ibrani 6:7

6:7 For the ground that has soaked up the rain that frequently falls on ¹⁹  it and yields useful vegetation for those who tend it receives a blessing from God.

Ibrani 10:33

10:33 At times you were publicly exposed to abuse and afflictions, and at other times you came to share with others who were treated in that way.

Ibrani 12:11

12:11 Now all discipline seems painful at the time, not joyful. ²⁰  But later it produces the fruit of peace and righteousness ²¹  for those trained by it.

Ibrani 12:18

12:18 For you have not come to something that can be touched, ²²  to a burning fire and darkness and gloom and a whirlwind

Ibrani 2:10

2:10 For it was fitting for him, for whom and through whom all things exist, ²³  in bringing many sons to glory, to make the pioneer ²⁴  of their salvation perfect through sufferings.

Ibrani 2:14

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ²⁵  their humanity, ²⁶  so that through death he could destroy ²⁷  the one who holds the power of death (that is, the devil),

Ibrani 12:2

12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. ²⁸ 

[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.

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

[11:3]  ⁴ tn Grk “by God’s word.”

[11:3]  ⁵ sn The Greek phrasing emphasizes this point by negating the opposite: “so that what is seen did not come into being from things that are visible.”

[2:9]  ⁶ tn Or “who was made a little lower than the angels.”

[2:9]  ⁷ tn Grk “because of the suffering of death.”

[2:9]  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).

[9:11]  ⁹ 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.

[9:27]  ¹⁰ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[9:27]  ¹¹ tn Grk “and after this – judgment.”

[5:8]  ¹² sn There is a wordplay in the Greek text between the verbs “learned” (ἔμαθεν, emaqen) and “suffered” (ἔπαθεν, epaqen).

[7:12]  ¹³ tn Grk “of necessity a change in the law comes to pass.”

[1:3]  ¹⁴ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ¹⁵ tn Grk “by the word of his power.”

[1:3]  ¹⁶ sn An allusion to Ps 110:1, quoted often in Hebrews.

[1:12]  ¹⁷ tc The words “like a garment” (ὡς ἱμάτιον, Jw" Jimation) are found in excellent and early mss (Ì⁴⁶ א A B D* 1739) though absent in a majority of witnesses (D¹ Ψ 0243 0278 33 1881 Ï lat sy bo). Although it is possible that longer reading was produced by overzealous scribes who wanted to underscore the frailty of creation, it is much more likely that the shorter reading was produced by scribes who wanted to conform the wording to that of Ps 102:26 (101:27 LXX), which here lacks the second “like a garment.” Both external and internal considerations decidedly favor the longer reading, and point to the author of Hebrews as the one underscoring the difference between the Son and creation.

[1:12]  sn The phrase like a garment here is not part of the original OT text (see tc note above); for this reason it has been printed in normal type.

[1:12]  ¹⁸ sn A quotation from Ps 102:25-27.

[6:7]  ¹⁹ tn Grk “comes upon.”

[12:11]  ²⁰ tn Grk “all discipline at the time does not seem to be of joy, but of sorrow.”

[12:11]  ²¹ tn Grk “the peaceful fruit of righteousness.”

[12:18]  ²² tn This describes the nation of Israel approaching God on Mt. Sinai (Exod 19). There is a clear contrast with the reference to Mount Zion in v. 22, so this could be translated “a mountain that can be touched.” But the word “mountain” does not occur here and the more vague description seems to be deliberate.

[2:10]  ²³ tn Grk “for whom are all things and through whom are all things.”

[2:10]  ²⁴ sn The Greek word translated pioneer is used of a “prince” or leader, the representative head of a family. It also carries nuances of “trailblazer,” one who breaks through to new ground for those who follow him. It is used some thirty-five times in the Greek OT and four times in the NT, always of Christ (Acts 3:15; 5:31; Heb 2:10; 12:2).

[2:14]  ²⁵ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ²⁶ tn Grk “the same.”

[2:14]  ²⁷ tn Or “break the power of,” “reduce to nothing.”

[12:2]  ²⁸ sn An allusion to Ps 110:1.