Ibrani 1:4

1:4 Thus he became ¹  so far better than the angels as ²  he has inherited a name superior to theirs.

Ibrani 1:14

1:14 Are they not all ministering spirits, sent out to serve those ³  who will inherit salvation?

Ibrani 11:9

11:9 By faith he lived as a foreigner ⁴  in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs ⁵  of the same promise.

Ibrani 6:17

6:17 In the same way ⁶  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ⁷  and so he intervened with an oath,

Ibrani 6:12

6:12 so that you may not be sluggish, ⁸  but imitators of those who through faith and perseverance inherit the promises.

Ibrani 1:2

1:2 in these last days he has spoken to us in a son, ⁹  whom he appointed heir of all things, and through whom he created the world. ¹⁰ 

Ibrani 9:15

9:15 And so he is the mediator ¹¹  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ¹²  since he died ¹³  to set them free from the violations committed under the first covenant.

Ibrani 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ¹⁴  constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith.

Ibrani 9:16-17

9:16 For where there is a will, the death of the one who made it must be proven. ¹⁵  9:17 For a will takes effect only at death, since it carries no force while the one who made it is alive.

Ibrani 11:8

11:8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going.

Ibrani 12:16-17

12:16 And see to it that no one becomes ¹⁶  an immoral or godless person like Esau, who sold his own birthright for a single meal. ¹⁷  12:17 For you know that ¹⁸  later when he wanted to inherit the blessing, he was rejected, for he found no opportunity for repentance, although he sought the blessing ¹⁹  with tears.

[1:4]  ¹ tn Grk “having become.” This is part of the same sentence that extends from v. 1 through v. 4 in the Greek text.

[1:4]  ² tn Most modern English translations attempt to make the comparison somewhat smoother by treating “name” as if it were the subject of the second element: “as the name he has inherited is superior to theirs” (cf. NAB, NIV, NRSV, CEV). However, the Son is the subject of both the first and second elements: “he became so far better”; “he has inherited a name.” The present translation maintains this parallelism even though it results in a somewhat more awkward rendering.

[1:4]  sn This comparison is somewhat awkward to express in English, but it reflects an important element in the argument of Hebrews: the superiority of Jesus Christ.

[1:14]  ³ tn Grk “sent for service for the sake of those.”

[11:9]  ⁴ tn Or “settled as a resident alien.”

[11:9]  ⁵ tn Or “heirs with him.”

[6:17]  ⁶ tn Grk “in which.”

[6:17]  ⁷ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[6:12]  ⁸ tn Or “dull.”

[1:2]  ⁹ 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]  ¹⁰ 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.

[9:15]  ¹¹ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[9:15]  ¹² tn Grk “the promise of the eternal inheritance.”

[9:15]  ¹³ tn Grk “a death having occurred.”

[11:7]  ¹⁴ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[9:16]  ¹⁵ tn Grk “there is a necessity for the death of the one who made it to be proven.”

[12:16]  ¹⁶ tn Grk “that there not be any,” continuing from v. 15.

[12:16]  ¹⁷ sn An allusion to Gen 27:34-41.

[12:17]  ¹⁸ tn Or a command: “for understand that.”

[12:17]  ¹⁹ tn Grk “it,” referring either to the repentance or the blessing. But the account in Gen 27:34-41 (which the author appeals to here) makes it clear that the blessing is what Esau sought. Thus in the translation the referent (the blessing) is specified for clarity.