Ibrani 1:8

1:8 but of ¹  the Son he says, ² 

“Your throne, O God, is forever and ever, ³ 

and a righteous scepter ⁴  is the scepter of your kingdom.

Ibrani 2:11-12

2:11 For indeed he who makes holy and those being made holy all have the same origin, ⁵  and so ⁶  he is not ashamed to call them brothers and sisters, ⁷  2:12 saying, “I will proclaim your name to my brothers; ⁸  in the midst of the assembly I will praise you.” ⁹ 

Ibrani 3:13

3:13 But exhort one another each day, as long as it is called “Today,” that none of you may become hardened by sin’s deception.

Ibrani 3:16

3:16 For which ones heard and rebelled? Was it not all who came out of Egypt under Moses’ leadership? ¹⁰ 

Ibrani 4:8

4:8 For if Joshua had given them rest, God ¹¹  would not have spoken afterward about another day.

Ibrani 4:13

4:13 And no creature is hidden from God, ¹²  but everything is naked and exposed to the eyes of him to whom we must render an account.

Ibrani 5:4

5:4 And no one assumes this honor ¹³  on his own initiative, ¹⁴  but only when called to it by God, ¹⁵  as in fact Aaron was.

Ibrani 6:19

6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, ¹⁶ 

Ibrani 8:3

8:3 For every high priest is appointed to offer both gifts and sacrifices. So this one too had to have something to offer.

Ibrani 9:5

9:5 And above the ark ¹⁷  were the cherubim ¹⁸  of glory overshadowing the mercy seat. Now is not the time to speak of these things in detail.

Ibrani 9:9

9:9 This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper.

Ibrani 10:7

10:7 “Then I said, ‘Here I am: ¹⁹  I have come – it is written of me in the scroll of the book – to do your will, O God.’” ²⁰ 

Ibrani 10:12

10:12 But when this priest ²¹  had offered one sacrifice for sins for all time, he sat down at the right hand ²²  of God,

Ibrani 10:38

10:38 But my righteous one will live by faith, and if he shrinks back, I ²³  take no pleasure in him. ²⁴ 

Ibrani 11:16-17

11:16 But as it is, ²⁵  they aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them. 11:17 By faith Abraham, when he was tested, offered up Isaac. He had received the promises, ²⁶  yet he was ready to offer up ²⁷  his only son.

Ibrani 11:34

11:34 quenched raging fire, ²⁸  escaped the edge of the sword, gained strength in weakness, ²⁹  became mighty in battle, put foreign armies to flight,

Ibrani 12:5

12:5 And have you forgotten the exhortation addressed to you as sons?

“My son, do not scorn ³⁰  the Lord’s discipline

or give up when he corrects ³¹  you.

Ibrani 12:15

12:15 See to it that no one comes short of the grace of God, that no one be like a bitter root springing up ³²  and causing trouble, and through him many become defiled.

Ibrani 12:27

12:27 Now this phrase “once more” indicates the removal of what is shaken, that is, of created things, so that what is unshaken may remain.

Ibrani 13:3

13:3 Remember those in prison as though you were in prison with them, ³³  and those ill-treated as though you too felt their torment. ³⁴ 

Ibrani 13:7

13:7 Remember your leaders, who spoke God’s message to you; reflect on the outcome of their lives and imitate their faith.

Ibrani 13:10

13:10 We have an altar that those who serve in the tabernacle have no right to eat from.

[1:8]  ¹ tn Or “to.”

[1:8]  ² tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ³ 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]  ⁴ tn Grk “the righteous scepter,” but used generically.

[2:11]  ⁵ tn Grk “are all from one.”

[2:11]  ⁶ tn Grk “for which reason.”

[2:11]  ⁷ 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]  ⁸ 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]  ⁹ sn A quotation from Ps 22:22.

[3:16]  ¹⁰ tn Grk “through Moses.”

[4:8]  ¹¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[4:13]  ¹² tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[5:4]  ¹³ sn Honor refers here to the honor of the high priesthood.

[5:4]  ¹⁴ tn Grk “by himself, on his own.”

[5:4]  ¹⁵ tn Grk “being called by God.”

[6:19]  ¹⁶ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.

[9:5]  ¹⁷ tn Grk “above it”; in the translation the referent (the ark) has been specified for clarity.

[9:5]  ¹⁸ sn The cherubim (pl.) were an order of angels mentioned repeatedly in the OT but only here in the NT. They were associated with God’s presence, glory, and holiness. Their images that sat on top of the ark of the covenant are described in Exod 25:18-20.

[10:7]  ¹⁹ tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[10:7]  ²⁰ sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”

[10:12]  ²¹ tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.

[10:12]  ²² sn An allusion to Ps 110:1.

[10:38]  ²³ tn Grk “my soul.”

[10:38]  ²⁴ sn A quotation from Hab 2:4.

[11:16]  ²⁵ tn Grk “now.”

[11:17]  ²⁶ tn Here “received the promises” refers to the pledges themselves, not to the things God promised.

[11:17]  ²⁷ tn Grk “he was offering up.” The tense of this verb indicates the attempt or readiness to sacrifice Isaac without the actual completion of the deed.

[11:34]  ²⁸ tn Grk “quenched the power of fire.”

[11:34]  ²⁹ tn Or “recovered from sickness.”

[12:5]  ³⁰ tn Or “disregard,” “think little of.”

[12:5]  ³¹ tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[12:15]  ³² tn Grk “that there not be any root of bitterness,” but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted).

[12:15]  sn An allusion to Deut 29:18.

[13:3]  ³³ tn Grk “as being imprisoned together.”

[13:3]  ³⁴ tn Or “since you too are vulnerable”; Grk “you also being in the body.”