Ibrani 1:2-3

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  1:3 The Son is ³  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ⁴  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ⁵ 

Ibrani 2:9-15

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. 2:10 For it was fitting for him, for whom and through whom all things exist, ⁹  in bringing many sons to glory, to make the pioneer ¹⁰  of their salvation perfect through sufferings. 2:11 For indeed he who makes holy and those being made holy all have the same origin, ¹¹  and so ¹²  he is not ashamed to call them brothers and sisters, ¹³  2:12 saying, “I will proclaim your name to my brothers; ¹⁴  in the midst of the assembly I will praise you.” ¹⁵  2:13 Again he says, ¹⁶  “I will be confident in him,” and again, “Here I am, ¹⁷  with ¹⁸  the children God has given me.” ¹⁹  2:14 Therefore, since the children share in flesh and blood, he likewise shared in ²⁰  their humanity, ²¹  so that through death he could destroy ²²  the one who holds the power of death (that is, the devil), 2:15 and set free those who were held in slavery all their lives by their fear of death.

Ibrani 3:1-4

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ²³  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ²⁴  3:2 who is faithful to the one who appointed him, as Moses was also in God’s ²⁵  house. ²⁶  3:3 For he has come to deserve greater glory than Moses, just as the builder of a house deserves greater honor than the house itself! 3:4 For every house is built by someone, but the builder of all things is God.

[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.

[1:3]  ³ 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]  ⁴ tn Grk “by the word of his power.”

[1:3]  ⁵ sn An allusion to Ps 110:1, quoted often in Hebrews.

[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).

[2:10]  ⁹ tn Grk “for whom are all things and through whom are all things.”

[2:10]  ¹⁰ 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).

[2:11]  ¹¹ tn Grk “are all from one.”

[2:11]  ¹² tn Grk “for which reason.”

[2:11]  ¹³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The context here also indicates both men and women are in view; note especially the collective τὰ παιδία (ta paidia) in v. 14.

[2:12]  ¹⁴ tn Here, because of its occurrence in an OT quotation, τοῖς ἀδελφοῖς (tois adelfois) has been translated simply as “brothers” rather than “brothers and sisters” (see the note on the latter phrase in the previous verse).

[2:12]  ¹⁵ sn A quotation from Ps 22:22.

[2:13]  ¹⁶ tn Grk “and again,” as a continuation of the preceding.

[2:13]  ¹⁷ tn Grk “behold, I,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[2:13]  ¹⁸ tn Grk “and.”

[2:13]  ¹⁹ sn A quotation from Isa 8:17-18.

[2:14]  ²⁰ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ²¹ tn Grk “the same.”

[2:14]  ²² tn Or “break the power of,” “reduce to nothing.”

[3:1]  ²³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ²⁴ tn Grk “of our confession.”

[3:2]  ²⁵ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ²⁶ tc ‡ The reading adopted by the translation follows a few early mss and some versions (Ì^13,46vid B vg^ms co Ambr). The majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï lat sy) insert “all” (“in all his house”), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of ὅλῳ ({olw, “all”) than vice versa. NA²⁷ puts ὅλῳ in brackets, indicating doubts as to its authenticity.