Hebrews 12:9

12:9 Besides, we have experienced discipline from ¹  our earthly fathers ²  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ³ 

Hebrews 7:10

7:10 For he was still in his ancestor Abraham’s loins ⁴  when Melchizedek met him.

Hebrews 3:9

3:9 “There your fathers tested me and tried me, ⁵  and they saw my works for forty years.

Hebrews 12:7

12:7 Endure your suffering ⁶  as discipline; ⁷  God is treating you as sons. For what son is there that a father does not discipline?

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ⁸  in various portions ⁹  and in various ways ¹⁰  to our ancestors ¹¹  through the prophets,

Hebrews 11:23

11:23 By faith, when Moses was born, his parents hid him ¹²  for three months, because they saw the child was beautiful and they were not afraid of the king’s edict.

Hebrews 1:5

The Son Is Superior to Angels

1:5 For to which of the angels did God ¹³  ever say, “You are my son! Today I have fathered you”? ¹⁴  And in another place ¹⁵  he says, ¹⁶  “I will be his father and he will be my son.” ¹⁷ 

Hebrews 8:9

8:9 “It will not be like the covenant ¹⁸  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.

[12:9]  ¹ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ² tn Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life.

[12:9]  ³ tn Grk “and live.”

[7:10]  ⁴ tn Grk “in the loins of his father” (a reference to Abraham). The name “Abraham” has been repeated in the translation at this point (cf. v. 9) in order to clarify the referent (i.e., what ancestor was in view).

[3:9]  ⁷ tn Grk “tested me by trial.”

[12:7]  ¹⁰ tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ¹¹ tn Or “in order to become disciplined.”

[1:1]  ¹³ tn Or “spoke formerly.”

[1:1]  ¹⁴ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ¹⁵ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ¹⁶ tn Grk “to the fathers.”

[11:23]  ¹⁶ tn Grk “Moses, when he was born, was hidden by his parents.”

[1:5]  ¹⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:5]  ²⁰ tn Grk “I have begotten you.”

[1:5]  ²¹ tn Grk “And again,” quoting another OT passage.

[1:5]  ²² 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.

[1:5]  ²³ tn Grk “I will be a father to him and he will be a son to me.”

[8:9]  ²² tn Grk “not like the covenant,” continuing the description of v. 8b.