6:1 What shall we say then? Are we to remain in sin so that grace may increase? 6:2 Absolutely not! How can we who died to sin still live in it? 6:3 Or do you not know that as many as were baptized into Christ Jesus were baptized into his death? 6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. 8
6:5 For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. 9 6:6 We know that 10 our old man was crucified with him so that the body of sin would no longer dominate us, 11 so that we would no longer be enslaved to sin. 6:7 (For someone who has died has been freed from sin.) 12
6:8 Now if we died with Christ, we believe that we will also live with him. 6:9 We know 13 that since Christ has been raised from the dead, he is never going to die 14 again; death no longer has mastery over him. 6:10 For the death he died, he died to sin once for all, but the life he lives, he lives to God. 6:11 So you too consider yourselves 15 dead to sin, but 16 alive to God in Christ Jesus.
4:1 Therefore we must be wary 17 that, while the promise of entering his rest remains open, none of you may seem to have come short of it. 4:2 For we had good news proclaimed to us just as they did. But the message they heard did them no good, since they did not join in 18 with those who heard it in faith. 19
1:5 For to which of the angels did God 22 ever say, “You are my son! Today I have fathered you”? 23 And in another place 24 he says, 25 “I will be his father and he will be my son.” 26 1:6 But when he again brings 27 his firstborn into the world, he says, “Let all the angels of God worship him!” 28 1:7 And he says 29 of the angels, “He makes 30 his angels spirits and his ministers a flame of fire,” 31 1:8 but of 32 the Son he says, 33
“Your throne, O God, is forever and ever, 34
and a righteous scepter 35 is the scepter of your kingdom.
1 sn A quotation from Isa 52:11.
2 tn Or “will receive.”
3 sn A paraphrased quotation from Ezek 20:41.
4 sn A paraphrased quotation from 2 Sam 7:14 and Isa 43:6.
5 tn Traditionally, “the Lord Almighty.” BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…κύριος π. (oft. LXX) 2 Cor 6:18.”
6 tn Grk “slipped in.”
7 tn Or “trespass.”
8 tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).
9 tn Grk “we will certainly also of his resurrection.”
10 tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
11 tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).
12 sn Verse 7 forms something of a parenthetical comment in Paul’s argument.
13 tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
14 tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).
15 tc ‡ Some Alexandrian and Byzantine
16 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
17 tn Grk “let us fear.”
18 tn Or “they were not united.”
19 tc A few
20 tn Grk “having become.” This is part of the same sentence that extends from v. 1 through v. 4 in the Greek text.
21 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.
22 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
23 tn Grk “I have begotten you.”
24 tn Grk “And again,” quoting another OT passage.
25 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.
26 tn Grk “I will be a father to him and he will be a son to me.”
27 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.
28 sn A quotation combining themes from Deut 32:43 and Ps 97:7.
29 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).
30 tn Grk “He who makes.”
31 sn A quotation from Ps 104:4.
32 tn Or “to.”
33 tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.
34 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.
35 tn Grk “the righteous scepter,” but used generically.