Mark 13:34

13:34 It is like a man going on a journey. He left his house and put his slaves ¹  in charge, assigning ²  to each his work, and commanded the doorkeeper to stay alert.

Mark 13:1

The Destruction of the Temple

13:1 Now ³  as Jesus ⁴  was going out of the temple courts, one of his disciples said to him, “Teacher, look at these tremendous stones and buildings!” ⁵ 

Colossians 1:1

Salutation

1:1 From Paul, ⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Hebrews 13:21

13:21 equip you with every good thing to do his will, working in us ⁷  what is pleasing before him through Jesus Christ, to whom be glory forever. ⁸  Amen.

Hebrews 13:2

13:2 Do not neglect hospitality, because through it some have entertained angels without knowing it. ⁹ 

Hebrews 1:5-10

The Son Is Superior to Angels

1:5 For to which of the angels did God ¹⁰  ever say, “You are my son! Today I have fathered you”? ¹¹  And in another place ¹²  he says, ¹³  “I will be his father and he will be my son.” ¹⁴  1:6 But when he again brings ¹⁵  his firstborn into the world, he says, “Let all the angels of God worship him!” ¹⁶  1:7 And he says ¹⁷  of the angels, “He makes ¹⁸  his angels spirits and his ministers a flame of fire,” ¹⁹  1:8 but of ²⁰  the Son he says, ²¹ 

“Your throne, O God, is forever and ever, ²² 

and a righteous scepter ²³  is the scepter of your kingdom.

1:9 You have loved righteousness and hated lawlessness.

So God, your God, has anointed you over your companions ²⁴  with the oil of rejoicing.” ²⁵ 

1:10 And,

“You founded the earth in the beginning, Lord, ²⁶ 

and the heavens are the works of your hands.

[13:34]  ¹ tn See the note on the word “slave” in 10:44.

[13:34]  ² tn Grk “giving.”

[13:1]  ³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:1]  ⁵ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[1:1]  ⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[13:21]  ⁷ tc Some mss (C P Ψ 6 629* 630 1505 pm latt sy^h) read ὑμῖν (Jumin, “in you”) here, but ἡμῖν (Jhmin) has stronger external support (Ì⁴⁶ א A D^vid K 0243 0285 33 81 104 326 365 629^c 1175 1739 1881 pm sy^p co). It is also more likely that ἡμῖν would have been changed to ὑμῖν in light of the “you” which occurs at the beginning of the verse than vice versa.

[13:21]  ⁸ tc ‡ Most mss (א A [C*] 0243 0285 33 1739 1881 Ï latt) include the words “and ever” here, but the shorter reading (supported by Ì⁴⁶ C³ D Ψ 6 104 365 1505 al) is preferred on internal grounds. It seemed more likely that scribes would assimilate the wording to the common NT doxological expression “for ever and ever,” found especially in the Apocalypse (cf., e.g., 1 Tim 1:17; 2 Tim 4:18; Rev 4:9; 22:5) than to the “forever” of Heb 13:8. Nevertheless, a decision is difficult here. NA²⁷ places the phrase in brackets, indicating doubts as to its authenticity.

[13:2]  ⁹ sn This is a vague allusion to people described in scripture and extra-biblical literature and may include Abraham and Sarah (Gen 18:2-15), Lot (Gen 19:1-14), Gideon (Judg 6:11-18), Manoah (Judg 13:3-22), and possibly Tobit (Tob 12:1-20).

[1:5]  ¹⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:5]  ¹¹ tn Grk “I have begotten you.”

[1:5]  ¹² tn Grk “And again,” quoting another OT passage.

[1:5]  ¹³ 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]  ¹⁴ tn Grk “I will be a father to him and he will be a son to me.”

[1:6]  ¹⁵ 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.

[1:6]  ¹⁶ sn A quotation combining themes from Deut 32:43 and Ps 97:7.

[1:7]  ¹⁷ 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).

[1:7]  ¹⁸ tn Grk “He who makes.”

[1:7]  ¹⁹ sn A quotation from Ps 104:4.

[1:8]  ²⁰ tn Or “to.”

[1:8]  ²¹ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ²² 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]  ²³ tn Grk “the righteous scepter,” but used generically.

[1:9]  ²⁴ sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.

[1:9]  ²⁵ sn A quotation from Ps 45:6-7.

[1:10]  ²⁶ sn You founded the earth…your years will never run out. In its original setting Ps 102:25-27 refers to the work of God in creation, but here in Hebrews 1:10-12 the writer employs it in reference to Christ, the Lord, making a strong argument for the essential deity of the Son.