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 4:3

4:3 For we who have believed enter that rest, as he has said, “As I swore in my anger, ‘They will never enter my rest!’” ³  And yet God’s works ⁴  were accomplished from the foundation of the world.

Ibrani 5:1

5:1 For every high priest is taken from among the people ⁵  and appointed ⁶  to represent them before God, ⁷  to offer both gifts and sacrifices for sins.

Ibrani 7:3

7:3 Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time.

Ibrani 8:9

8:9 “It will not be like the covenant ⁸  that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord.

Ibrani 9:11

Christ’s Service in the Heavenly Sanctuary

9:11 But now Christ has come ⁹  as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation,

Ibrani 10:34

10:34 For in fact you shared the sufferings of those in prison, ¹⁰  and you accepted the confiscation of your belongings with joy, because you knew that you certainly ¹¹  had a better and lasting possession.

[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.

[4:3]  ³ sn A quotation from Ps 95:11.

[4:3]  ⁴ tn Grk “although the works,” continuing the previous reference to God. The referent (God) is specified in the translation for clarity.

[5:1]  ⁵ 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]  ⁶ tn Grk “who is taken from among people is appointed.”

[5:1]  ⁷ tn Grk “appointed on behalf of people in reference to things relating to God.”

[8:9]  ⁸ tn Grk “not like the covenant,” continuing the description of v. 8b.

[9:11]  ⁹ tn Grk “But Christ, when he came,” introducing a sentence that includes all of Heb 9:11-12. The main construction is “Christ, having come…, entered…, having secured…,” and everything else describes his entrance.

[10:34]  ¹⁰ tc Most witnesses, including some important ones (א D² 1881 Ï), read δεσμοῖς μου (desmoi" mou, “my imprisonment”) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading δεσμοῖς without the μου (so Ì⁴⁶ Ψ 104 pc), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις (desmioi"), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western texttypes (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.

[10:34]  ¹¹ tn Grk “you yourselves.”