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 4:8

4:8 For if Joshua had given them rest, God ⁵  would not have spoken afterward about another day.

Ibrani 7:2

7:2 To him ⁶  also Abraham apportioned a tithe ⁷  of everything. ⁸  His name first means ⁹  king of righteousness, then king of Salem, that is, king of peace.

Ibrani 8:13

8:13 When he speaks of a new covenant, ¹⁰  he makes the first obsolete. Now what is growing obsolete and aging is about to disappear. ¹¹ 

Ibrani 10:20

10:20 by the fresh and living way that he inaugurated for us ¹²  through the curtain, that is, through his flesh, ¹³ 

Ibrani 11:12

11:12 So in fact children ¹⁴  were fathered by one man – and this one as good as dead – like the number of stars in the sky and like the innumerable grains of sand ¹⁵  on the seashore. ¹⁶ 

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 12:29

12:29 For our God is indeed a devouring fire. ¹⁷ 

[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.

[4:8]  ⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:2]  ⁶ tn Grk “to whom,” continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:2]  ⁷ tn Or “a tenth part.”

[7:2]  ⁸ sn A quotation from Gen 14:20.

[7:2]  ⁹ tn Grk “first being interpreted,” describing Melchizedek.

[8:13]  ¹⁰ tn Grk “when he says, ‘new,’” (referring to the covenant).

[8:13]  ¹¹ tn Grk “near to disappearing.”

[10:20]  ¹² tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.

[10:20]  ¹³ sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.

[11:12]  ¹⁴ tn Grk “these”; in the translation the referent (children) has been specified for clarity.

[11:12]  ¹⁵ tn Grk a collective “the sand.”

[11:12]  ¹⁶ sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).

[12:29]  ¹⁷ sn A quotation from Deut 4:24; 9:3.