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 2:5

Exposition of Psalm 8: Jesus and the Destiny of Humanity

2:5 For he did not put the world to come, ³  about which we are speaking, ⁴  under the control of angels.

Ibrani 2:16

2:16 For surely his concern is not for angels, but he is concerned for Abraham’s descendants.

Ibrani 7:16

7:16 who has become a priest not by a legal regulation about physical descent ⁵  but by the power of an indestructible life.

Ibrani 7:20

7:20 And since ⁶  this was not done without a sworn affirmation – for the others have become priests without a sworn affirmation,

Ibrani 10:17

10:17 then he says, ⁷  “Their sins and their lawless deeds I will remember no longer.” ⁸ 

Ibrani 10:37

10:37 For just a little longer ⁹  and he who is coming will arrive and not delay. ¹⁰ 

Ibrani 11:1

People Commended for Their Faith

11:1 Now faith is being sure of what we hope for, being convinced of what we do not see.

Ibrani 12:18

12:18 For you have not come to something that can be touched, ¹¹  to a burning fire and darkness and gloom and a whirlwind

Ibrani 13:14

13:14 For here we have no lasting city, but we seek the city that is to come.

[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.

[2:5]  ³ sn The phrase the world to come means “the coming inhabited earth,” using the Greek term which describes the world of people and their civilizations.

[2:5]  ⁴ sn See the previous reference to the world in Heb 1:6.

[7:16]  ⁵ tn Grk “a law of a fleshly command.”

[7:20]  ⁶ sn The Greek text contains an elaborate comparison between v. 20a and v. 22, with a parenthesis (vv. 20b-21) in between; the comparison is literally, “by as much as…by so much” or “to the degree that…to that same degree.”

[10:17]  ⁷ tn Grk “and.”

[10:17]  ⁸ sn A quotation from Jer 31:34.

[10:37]  ⁹ sn A quotation from Isa 26:20.

[10:37]  ¹⁰ sn A quotation from Hab 2:3.

[12:18]  ¹¹ 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.