Ibrani 1:7-8

1:7 And he says ¹  of the angels, “He makes ²  his angels spirits and his ministers a flame of fire,” ³  1:8 but of ⁴  the Son he says, ⁵ 

“Your throne, O God, is forever and ever, ⁶ 

and a righteous scepter ⁷  is the scepter of your kingdom.

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 4:13

4:13 And no creature is hidden from God, ¹⁰  but everything is naked and exposed to the eyes of him to whom we must render an account.

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 5:5

5:5 So also Christ did not glorify himself in becoming high priest, but the one who glorified him was God, ¹⁴  who said to him, “You are my Son! Today I have fathered you,” ¹⁵ 

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 7:21

7:21 but Jesus ¹⁶  did so ¹⁷  with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’” ¹⁸  –

Ibrani 9:13

9:13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, ¹⁹ 

Ibrani 12:10-11

12:10 For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness. 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.

[1:7]  ¹ 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]  ² tn Grk “He who makes.”

[1:7]  ³ sn A quotation from Ps 104:4.

[1:8]  ⁴ tn Or “to.”

[1:8]  ⁵ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ⁶ tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

[1:8]  ⁷ tn Grk “the righteous scepter,” but used generically.

[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.

[4:13]  ¹⁰ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[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.”

[5:5]  ¹⁴ tn Grk “the one”; the referent (God) has been specified in the translation for clarity.

[5:5]  ¹⁵ tn Grk “I have begotten you”; see Heb 1:5.

[5:5]  sn A quotation from Ps 2:7.

[7:21]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ¹⁷ tn The words “did so” are not in the Greek text, but are implied.

[7:21]  ¹⁸ sn A quotation from Ps 110:4 (see Heb 5:6, 6:20, and 7:17).

[9:13]  ¹⁹ tn Grk “for the purifying of the flesh.” The “flesh” here is symbolic of outward or ritual purity in contrast to inner purity, that of the conscience (cf. Heb 9:9).

[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.”