Markus 16:19

16:19 After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God.

Kisah Para Rasul 1:11

1:11 and said, “Men of Galilee, why do you stand here ¹  looking up into the sky? This same Jesus who has been taken up from you into heaven ²  will come back in the same way you saw him go into heaven.”

Kisah Para Rasul 1:2

1:2 until the day he was taken up to heaven, ³  after he had given orders ⁴  by ⁵  the Holy Spirit to the apostles he had chosen.

Kisah Para Rasul 1:1-26

Jesus Ascends to Heaven

1:1 I wrote ⁶  the former ⁷  account, ⁸  Theophilus, ⁹  about all that Jesus began to do and teach 1:2 until the day he was taken up to heaven, ¹⁰  after he had given orders ¹¹  by ¹²  the Holy Spirit to the apostles he had chosen. 1:3 To the same apostles ¹³  also, after his suffering, ¹⁴  he presented himself alive with many convincing proofs. He was seen by them over a forty-day period ¹⁵  and spoke about matters concerning the kingdom of God. 1:4 While he was with them, ¹⁶  he declared, ¹⁷  “Do not leave Jerusalem, ¹⁸  but wait there ¹⁹  for what my ²⁰  Father promised, ²¹  which you heard about from me. ²²  1:5 For ²³  John baptized with water, but you ²⁴  will be baptized with the Holy Spirit not many days from now.”

1:6 So when they had gathered together, they began to ask him, ²⁵  “Lord, is this the time when you are restoring the kingdom to Israel?” 1:7 He told them, “You are not permitted to know ²⁶  the times or periods that the Father has set by his own authority. 1:8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts ²⁷  of the earth.” 1:9 After ²⁸  he had said this, while they were watching, he was lifted up and a cloud hid him from their sight. 1:10 As ²⁹  they were still staring into the sky while he was going, suddenly ³⁰  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ³¹  looking up into the sky? This same Jesus who has been taken up from you into heaven ³²  will come back in the same way you saw him go into heaven.”

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ³³  from the mountain ³⁴  called the Mount of Olives ³⁵  (which is near Jerusalem, a Sabbath day’s journey ³⁶  away). 1:13 When ³⁷  they had entered Jerusalem, ³⁸  they went to the upstairs room where they were staying. Peter ³⁹  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ⁴⁰  1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ⁴¹  1:15 In those days ⁴²  Peter stood up among the believers ⁴³  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ⁴⁴  the scripture had to be fulfilled that the Holy Spirit foretold through ⁴⁵  David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” ⁴⁶  1:18 (Now this man Judas ⁴⁷  acquired a field with the reward of his unjust deed, ⁴⁸  and falling headfirst ⁴⁹  he burst open in the middle and all his intestines ⁵⁰  gushed out. 1:19 This ⁵¹  became known to all who lived in Jerusalem, so that in their own language ⁵²  they called that field ⁵³  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ⁵⁴  and let there be no one to live in it,’ ⁵⁵  and ‘Let another take his position of responsibility.’ ⁵⁶  1:21 Thus one of the men ⁵⁷  who have accompanied us during all the time the Lord Jesus associated with ⁵⁸  us, 1:22 beginning from his baptism by John until the day he ⁵⁹  was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they ⁶⁰  proposed two candidates: ⁶¹  Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, ⁶²  “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task ⁶³  of this service ⁶⁴  and apostleship from which Judas turned aside ⁶⁵  to go to his own place.” ⁶⁶  1:26 Then ⁶⁷  they cast lots for them, and the one chosen was Matthias; ⁶⁸  so he was counted with the eleven apostles. ⁶⁹ 

Kisah Para Rasul 3:21

3:21 This one ⁷⁰  heaven must ⁷¹  receive until the time all things are restored, ⁷²  which God declared ⁷³  from times long ago ⁷⁴  through his holy prophets.

Ibrani 6:20

6:20 where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek. ⁷⁵ 

Ibrani 6:8

6:8 But if it produces thorns and thistles, it is useless and about to be cursed; ⁷⁶  its fate is to be burned.

Ibrani 1:1-14

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ⁷⁷  in various portions ⁷⁸  and in various ways ⁷⁹  to our ancestors ⁸⁰  through the prophets, 1:2 in these last days he has spoken to us in a son, ⁸¹  whom he appointed heir of all things, and through whom he created the world. ⁸²  1:3 The Son is ⁸³  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ⁸⁴  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ⁸⁵  1:4 Thus he became ⁸⁶  so far better than the angels as ⁸⁷  he has inherited a name superior to theirs.

The Son Is Superior to Angels

1:5 For to which of the angels did God ⁸⁸  ever say, “You are my son! Today I have fathered you”? ⁸⁹  And in another place ⁹⁰  he says, ⁹¹  “I will be his father and he will be my son.” ⁹²  1:6 But when he again brings ⁹³  his firstborn into the world, he says, “Let all the angels of God worship him!” ⁹⁴  1:7 And he says ⁹⁵  of the angels, “He makes ⁹⁶  his angels spirits and his ministers a flame of fire,” ⁹⁷  1:8 but of ⁹⁸  the Son he says, ⁹⁹ 

“Your throne, O God, is forever and ever, ¹⁰⁰ 

and a righteous scepter ¹⁰¹  is the scepter of your kingdom.

1:9 You have loved righteousness and hated lawlessness.

So God, your God, has anointed you over your companions ¹⁰²  with the oil of rejoicing.” ¹⁰³ 

1:10 And,

“You founded the earth in the beginning, Lord, ¹⁰⁴ 

and the heavens are the works of your hands.

1:11 They will perish, but you continue.

And they will all grow old like a garment,

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

and like a garment ¹⁰⁵  they will be changed,

but you are the same and your years will never run out.” ¹⁰⁶ 

1:13 But to which of the angels ¹⁰⁷  has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? ¹⁰⁸  1:14 Are they not all ministering spirits, sent out to serve those ¹⁰⁹  who will inherit salvation?

Ibrani 9:24

9:24 For Christ did not enter a sanctuary made with hands – the representation ¹¹⁰  of the true sanctuary ¹¹¹  – but into heaven itself, and he appears now in God’s presence for us.

[1:11]  ¹ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ² tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[1:2]  ³ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ⁴ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ⁵ tn Or “through.”

[1:1]  ⁶ tn Or “produced,” Grk “made.”

[1:1]  ⁷ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ⁸ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.

[1:1]  ⁹ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:2]  ¹⁰ tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.

[1:2]  ¹¹ tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilameno") as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).

[1:2]  ¹² tn Or “through.”

[1:3]  ¹³ tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.

[1:3]  ¹⁴ sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.

[1:3]  ¹⁵ tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.

[1:4]  ¹⁶ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ¹⁷ tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ¹⁹ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ²⁰ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ²¹ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ²² tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[1:5]  ²³ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ²⁴ tn The pronoun is plural in Greek.

[1:6]  ²⁵ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[1:7]  ²⁶ tn Grk “It is not for you to know.”

[1:8]  ²⁷ tn Or “to the ends.”

[1:9]  ²⁸ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:10]  ²⁹ tn Grk “And as.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:10]  ³⁰ tn Grk “behold.”

[1:11]  ³¹ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ³² tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:11]  tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.

[1:12]  ³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ³⁴ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ³⁵ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ³⁶ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[1:13]  ³⁷ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:13]  ³⁸ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ³⁹ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ⁴⁰ tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ⁴¹ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ⁴² tn Grk “And in those days.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:15]  ⁴³ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:16]  ⁴⁴ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ⁴⁵ tn Grk “foretold by the mouth of.”

[1:17]  ⁴⁶ tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[1:18]  ⁴⁷ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ⁴⁸ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁴⁹ tn Traditionally, “falling headlong.”

[1:18]  ⁵⁰ tn Or “all his bowels.”

[1:19]  ⁵¹ tn Grk “And this.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:19]  ⁵² sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁵³ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:20]  ⁵⁴ tn Or “uninhabited” or “empty.”

[1:20]  ⁵⁵ sn A quotation from Ps 69:25.

[1:20]  ⁵⁶ tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[1:21]  ⁵⁷ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ⁵⁸ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[1:22]  ⁵⁹ tn Here the pronoun “he” refers to Jesus.

[1:23]  ⁶⁰ tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.

[1:23]  ⁶¹ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:24]  ⁶² tn Grk “And praying, they said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:25]  ⁶³ tn Grk “to take the place.”

[1:25]  ⁶⁴ tn Or “of this ministry.”

[1:25]  ⁶⁵ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ⁶⁶ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.

[1:26]  ⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:26]  ⁶⁸ tn Grk “and the lot fell on Matthias.”

[1:26]  ⁶⁹ tn Or “he was counted as one of the apostles along with the eleven.”

[3:21]  ⁷⁰ tn Grk “whom,” continuing the sentence from v. 20.

[3:21]  ⁷¹ sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.

[3:21]  ⁷² tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”

[3:21]  sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.

[3:21]  ⁷³ tn Or “spoke.”

[3:21]  ⁷⁴ tn Or “from all ages past.”

[3:21]  sn From times long ago. Once again, God’s plan is emphasized.

[6:20]  ⁷⁵ sn A quotation from Ps 110:4, picked up again from Heb 5:6, 10.

[6:8]  ⁷⁶ tn Grk “near to a curse.”

[1:1]  ⁷⁷ tn Or “spoke formerly.”

[1:1]  ⁷⁸ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ⁷⁹ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁸⁰ tn Grk “to the fathers.”

[1:2]  ⁸¹ 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]  ⁸² 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.

[1:3]  ⁸³ 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]  ⁸⁴ tn Grk “by the word of his power.”

[1:3]  ⁸⁵ sn An allusion to Ps 110:1, quoted often in Hebrews.

[1:4]  ⁸⁶ 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]  ⁸⁷ 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.

[1:5]  ⁸⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:5]  ⁸⁹ tn Grk “I have begotten you.”

[1:5]  sn A quotation from Ps 2:7.

[1:5]  ⁹⁰ tn Grk “And again,” quoting another OT passage.

[1:5]  ⁹¹ 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]  ⁹² 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).

[1:6]  ⁹³ tn Or “And again when he brings.” The translation adopted in the text looks forward to Christ’s second coming to earth. Some take “again” to introduce the quotation (as in 1:5) and understand this as Christ’s first coming, but this view does not fit well with Heb 2:7. Others understand it as his exaltation/ascension to heaven, but this takes the phrase “into the world” in an unlikely way.

[1:6]  ⁹⁴ sn A quotation combining themes from Deut 32:43 and Ps 97:7.

[1:7]  ⁹⁵ 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]  ⁹⁶ tn Grk “He who makes.”

[1:7]  ⁹⁷ sn A quotation from Ps 104:4.

[1:8]  ⁹⁸ tn Or “to.”

[1:8]  ⁹⁹ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ¹⁰⁰ 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]  ¹⁰¹ tn Grk “the righteous scepter,” but used generically.

[1:9]  ¹⁰² sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.

[1:9]  ¹⁰³ sn A quotation from Ps 45:6-7.

[1:10]  ¹⁰⁴ sn You founded the earth…your years will never run out. In its original setting Ps 102:25-27 refers to the work of God in creation, but here in Hebrews 1:10-12 the writer employs it in reference to Christ, the Lord, making a strong argument for the essential deity of the Son.

[1:12]  ¹⁰⁵ 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]  ¹⁰⁶ sn A quotation from Ps 102:25-27.

[1:13]  ¹⁰⁷ 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]  ¹⁰⁸ sn A quotation from Ps 110:1.

[1:14]  ¹⁰⁹ tn Grk “sent for service for the sake of those.”

[9:24]  ¹¹⁰ tn Or “prefiguration.”

[9:24]  ¹¹¹ tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.