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@ -25,14 +25,14 @@ HEB 1 3 xij7 translate-symaction ἐκάθισεν ἐν δεξιᾷ 1 he sat do
HEB 1 3 uym0 figs-synecdoche ἐν δεξιᾷ τῆς Μεγαλωσύνης 1 Here, **at {the} right** refers to the place next to a person’s **right** hand, which would be the “right side.” In the author’s culture, this side was associated with honor or authority. If your readers would misunderstand **at {the} right**, you could refer to the “right side.” Make sure that your readers understand that this side indicates that the Son has honor and authority when he sits there. Alternate translation: “at the right side of the Majesty” or “in the honorable place next to the Majesty” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
HEB 1 3 ir7x figs-euphemism τῆς Μεγαλωσύνης 1 the Majesty on high In the author’s culture, it was considered reverent to avoid saying God’s name. Here the author uses **Majesty** instead of God’s name in order to follow this custom and to indicate that God is powerful and glorious. If your readers would misunderstand **Majesty**, you could use a reverent way to refer to God in your culture, especially if it emphasizes how God is powerful and glorious. Alternate translation: “of the great deity” or “of the glorious God” (See: [[rc://en/ta/man/translate/figs-euphemism]])
HEB 1 3 awjd translate-unknown ἐν ὑψηλοῖς 1 Here, **on high** identifies the location of **{the} right of the Majesty**, which is where the Son **sat down**. This location is in heaven. If your readers would misunderstand **on high**, you could clarify that it means that Jesus ascended into heaven, which is where the **right** side is. Alternate translation: “in heaven” or “on high, in heaven” (See: [[rc://en/ta/man/translate/translate-unknown]])
HEB 1 4 x4bh γενόμενος 1 He has become Here, **having become** could introduce: (1) an explanation of what “sitting at God’s right hand” ([1:3](../01/03.md)) means. Alternate translation: “thus, he has become” (2) a result that comes from “sitting at God’s right hand” ([1:3](../01/03.md)). Alternate translation: “so, he has become” or “therefore, he has become”
HEB 1 4 x4bh γενόμενος 1 He has become Here, **having become** could introduce: (1) an explanation of what “sitting at God’s right” side ([1:3](../01/03.md)) means. Alternate translation: “thus, he has become” (2) a result that comes from “sitting at God’s right hand” ([1:3](../01/03.md)). Alternate translation: “so, he has become” or “therefore, he has become”
HEB 1 4 hnab τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων, ὅσῳ διαφορώτερον παρ’ αὐτοὺς, κεκληρονόμηκεν ὄνομα 1 Here the author uses a comparison that indicates that the difference in “superiority” between the Son and **the angels** is the same as the difference between the Son’s **name** and the names of **the angels**. Consider clear ways to indicate such a comparison in your language. Alternate translation: “having become as much superior to the angels as the name that he has inherited is more excellent than theirs”
HEB 1 4 bn6t translate-unknown τοσούτῳ κρείττων…τῶν ἀγγέλων…διαφορώτερον 1 Here, **far superior** and **more excellent** both refer to how Jesus and Jesus’s **name** have more authority and honor than the angels and their names. If your readers would misunderstand **far superior** and **more excellent**, you could use words or phrases that indicate this more clearly. Alternate translation: “more honorable than the angels … more honorable” or “far higher than the angels … a higher” (See: [[rc://en/ta/man/translate/translate-unknown]])
HEB 1 4 fzg3 figs-extrainfo διαφορώτερον…ὄνομα 1 as the name he has inherited is more excellent than their name Here the author does not clarify what **name** this is. It could be the title “Son,” the title “Lord,” the name “Jesus,” or God’s own special name, “Yahweh.” Since the author did not clarify what **name** he is referring to, it is best to refer to a name or title without stating what it is. Alternate translation: “a more excellent title” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
HEB 1 4 qt7q figs-metaphor κεκληρονόμηκεν 1 he has inherited Here the author speaks as if Jesus were child who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that Jesus receives a **name** from God the Father, although this does not mean that God the Father has died. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “he has received” or “God has given him” (See: [[rc://en/ta/man/translate/figs-metaphor]])
HEB 1 4 uu4s figs-ellipsis παρ’ αὐτοὺς 1 Here the author omits some words that may be needed in your language to make a complete comparison. He omits these words because he stated them in the first half of the comparison (a **name**). If your language needs these words to make a complete comparison, you could include them here. Alternate translation: “than their names” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
HEB 1 5 d964 grammar-connect-words-phrases γὰρ 1 Here, **For** introduces the support or basis that proves that the Son is “superior to the angels” ([1:4](../01/04.md)). The supporting statements that **For** introduces can be found in [1:4–14](../01/05.md). If your readers would misunderstand **For**, you could use a word or phrase that introduces a support or basis for a claim. Alternate translation: “Here is the proof for that:” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
HEB 1 5 ww5h figs-rquestion τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων, Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε? καὶ πάλιν, ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν? 1 For to which of the angels did God ever say, “You are my son … a son to me”? The author does not ask these questions because he is looking for information. Rather, he asks them to involve the audience in what he is arguing. The question assumes that the answer is “none of them,” for God said these words to his own Son. If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “For God never said to any of the angels ‘You are my son, and I today I have become your father.’ Or again, ‘I will be as a father to him, and he will be as a son to me.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
HEB 1 5 ww5h figs-rquestion τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων, Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε? καὶ πάλιν, ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν? 1 For to which of the angels did God ever say, “You are my son … a son to me”? The author does not ask these questions because he is looking for information. Rather, he asks them to involve the audience in what he is arguing. The question assumes that the answer is “none of them,” for God said these words to his own Son. If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “For God never said to any of the angels ‘You are my son, and I today I have become your father.’ And again, ‘I will be as a father to him, and he will be as a son to me.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
HEB 1 5 pzkc writing-quotations τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων…καὶ πάλιν 1 Here the author quotes from important texts, the Old Testament scriptures. He does not introduce them as quotations but instead introduces them as words that God has spoken to his Son, not to angels. However, the audience would have understood that these were quotations from the Old Testament. The first quotation comes from [Psalm 2:7](../../psa/02/07.md), and the second quotation comes from [2 Samuel 7:14](../../2sa/07/14.md). Since the author introduces these quotations as words that God has said to his Son, not to angels, you should introduce these quotations as words that someone has or has not said. If your readers would not know that the quotations are from the Old Testament, you could include footnotes or use some other form to identify the quotations. The phrase **Or again** is the normal form that the author uses to connect a second statement to the first statement. Alternate translation: “For to which of the angels did he ever speak … Or” (See: [[rc://en/ta/man/translate/writing-quotations]])
HEB 1 5 wmyy figs-quotations εἶπέν ποτε…Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε? καὶ πάλιν, ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν? 1 If you do not use this form in your language, you could translate the questions as indirect quotes instead of as direct quotes. Alternate translation: “did he ever say that he was his son, today he had fathered him, or again that he would be as a father to him, and that he would be as a son to him?” (See: [[rc://en/ta/man/translate/figs-quotations]])
HEB 1 5 fdsv translate-kinship Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε…ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν 1 In their original contexts, these two quotations referred to the king of Israel, when he began to rule, as one who became God’s **son**. Thus, God was his **father**. When the author applies these words not to angels but to Jesus, he identifies the **father** as God the Father and the **son** as God the Son. He does not mean that Jesus becomes **son** at some point or begins to exist at some point. Rather, he means that God the Father declares and reveals Jesus to be God the Son. If your readers would misunderstand how the author uses **father** and **son** language, you could include some words or a footnote that clarifies the meaning. Alternate translation: “You are my son, today I have proclaimed that I am your father … I proclaim that I am his father and that he is my son” (See: [[rc://en/ta/man/translate/translate-kinship]])

1 Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNote
25 HEB 1 3 uym0 figs-synecdoche ἐν δεξιᾷ τῆς Μεγαλωσύνης 1 Here, **at {the} right** refers to the place next to a person’s **right** hand, which would be the “right side.” In the author’s culture, this side was associated with honor or authority. If your readers would misunderstand **at {the} right**, you could refer to the “right side.” Make sure that your readers understand that this side indicates that the Son has honor and authority when he sits there. Alternate translation: “at the right side of the Majesty” or “in the honorable place next to the Majesty” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
26 HEB 1 3 ir7x figs-euphemism τῆς Μεγαλωσύνης 1 the Majesty on high In the author’s culture, it was considered reverent to avoid saying God’s name. Here the author uses **Majesty** instead of God’s name in order to follow this custom and to indicate that God is powerful and glorious. If your readers would misunderstand **Majesty**, you could use a reverent way to refer to God in your culture, especially if it emphasizes how God is powerful and glorious. Alternate translation: “of the great deity” or “of the glorious God” (See: [[rc://en/ta/man/translate/figs-euphemism]])
27 HEB 1 3 awjd translate-unknown ἐν ὑψηλοῖς 1 Here, **on high** identifies the location of **{the} right of the Majesty**, which is where the Son **sat down**. This location is in heaven. If your readers would misunderstand **on high**, you could clarify that it means that Jesus ascended into heaven, which is where the **right** side is. Alternate translation: “in heaven” or “on high, in heaven” (See: [[rc://en/ta/man/translate/translate-unknown]])
28 HEB 1 4 x4bh γενόμενος 1 He has become Here, **having become** could introduce: (1) an explanation of what “sitting at God’s right hand” ([1:3](../01/03.md)) means. Alternate translation: “thus, he has become” (2) a result that comes from “sitting at God’s right hand” ([1:3](../01/03.md)). Alternate translation: “so, he has become” or “therefore, he has become” Here, **having become** could introduce: (1) an explanation of what “sitting at God’s right” side ([1:3](../01/03.md)) means. Alternate translation: “thus, he has become” (2) a result that comes from “sitting at God’s right hand” ([1:3](../01/03.md)). Alternate translation: “so, he has become” or “therefore, he has become”
29 HEB 1 4 hnab τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων, ὅσῳ διαφορώτερον παρ’ αὐτοὺς, κεκληρονόμηκεν ὄνομα 1 Here the author uses a comparison that indicates that the difference in “superiority” between the Son and **the angels** is the same as the difference between the Son’s **name** and the names of **the angels**. Consider clear ways to indicate such a comparison in your language. Alternate translation: “having become as much superior to the angels as the name that he has inherited is more excellent than theirs”
30 HEB 1 4 bn6t translate-unknown τοσούτῳ κρείττων…τῶν ἀγγέλων…διαφορώτερον 1 Here, **far superior** and **more excellent** both refer to how Jesus and Jesus’s **name** have more authority and honor than the angels and their names. If your readers would misunderstand **far superior** and **more excellent**, you could use words or phrases that indicate this more clearly. Alternate translation: “more honorable than the angels … more honorable” or “far higher than the angels … a higher” (See: [[rc://en/ta/man/translate/translate-unknown]])
31 HEB 1 4 fzg3 figs-extrainfo διαφορώτερον…ὄνομα 1 as the name he has inherited is more excellent than their name Here the author does not clarify what **name** this is. It could be the title “Son,” the title “Lord,” the name “Jesus,” or God’s own special name, “Yahweh.” Since the author did not clarify what **name** he is referring to, it is best to refer to a name or title without stating what it is. Alternate translation: “a more excellent title” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
32 HEB 1 4 qt7q figs-metaphor κεκληρονόμηκεν 1 he has inherited Here the author speaks as if Jesus were child who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that Jesus receives a **name** from God the Father, although this does not mean that God the Father has died. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “he has received” or “God has given him” (See: [[rc://en/ta/man/translate/figs-metaphor]])
33 HEB 1 4 uu4s figs-ellipsis παρ’ αὐτοὺς 1 Here the author omits some words that may be needed in your language to make a complete comparison. He omits these words because he stated them in the first half of the comparison (a **name**). If your language needs these words to make a complete comparison, you could include them here. Alternate translation: “than their names” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
34 HEB 1 5 d964 grammar-connect-words-phrases γὰρ 1 Here, **For** introduces the support or basis that proves that the Son is “superior to the angels” ([1:4](../01/04.md)). The supporting statements that **For** introduces can be found in [1:4–14](../01/05.md). If your readers would misunderstand **For**, you could use a word or phrase that introduces a support or basis for a claim. Alternate translation: “Here is the proof for that:” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
35 HEB 1 5 ww5h figs-rquestion τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων, Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε? καὶ πάλιν, ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν? 1 For to which of the angels did God ever say, “You are my son … a son to me”? The author does not ask these questions because he is looking for information. Rather, he asks them to involve the audience in what he is arguing. The question assumes that the answer is “none of them,” for God said these words to his own Son. If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “For God never said to any of the angels ‘You are my son, and I today I have become your father.’ Or again, ‘I will be as a father to him, and he will be as a son to me.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) The author does not ask these questions because he is looking for information. Rather, he asks them to involve the audience in what he is arguing. The question assumes that the answer is “none of them,” for God said these words to his own Son. If your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “For God never said to any of the angels ‘You are my son, and I today I have become your father.’ And again, ‘I will be as a father to him, and he will be as a son to me.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
36 HEB 1 5 pzkc writing-quotations τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων…καὶ πάλιν 1 Here the author quotes from important texts, the Old Testament scriptures. He does not introduce them as quotations but instead introduces them as words that God has spoken to his Son, not to angels. However, the audience would have understood that these were quotations from the Old Testament. The first quotation comes from [Psalm 2:7](../../psa/02/07.md), and the second quotation comes from [2 Samuel 7:14](../../2sa/07/14.md). Since the author introduces these quotations as words that God has said to his Son, not to angels, you should introduce these quotations as words that someone has or has not said. If your readers would not know that the quotations are from the Old Testament, you could include footnotes or use some other form to identify the quotations. The phrase **Or again** is the normal form that the author uses to connect a second statement to the first statement. Alternate translation: “For to which of the angels did he ever speak … Or” (See: [[rc://en/ta/man/translate/writing-quotations]])
37 HEB 1 5 wmyy figs-quotations εἶπέν ποτε…Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε? καὶ πάλιν, ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν? 1 If you do not use this form in your language, you could translate the questions as indirect quotes instead of as direct quotes. Alternate translation: “did he ever say that he was his son, today he had fathered him, or again that he would be as a father to him, and that he would be as a son to him?” (See: [[rc://en/ta/man/translate/figs-quotations]])
38 HEB 1 5 fdsv translate-kinship Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε…ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν 1 In their original contexts, these two quotations referred to the king of Israel, when he began to rule, as one who became God’s **son**. Thus, God was his **father**. When the author applies these words not to angels but to Jesus, he identifies the **father** as God the Father and the **son** as God the Son. He does not mean that Jesus becomes **son** at some point or begins to exist at some point. Rather, he means that God the Father declares and reveals Jesus to be God the Son. If your readers would misunderstand how the author uses **father** and **son** language, you could include some words or a footnote that clarifies the meaning. Alternate translation: “You are my son, today I have proclaimed that I am your father … I proclaim that I am his father and that he is my son” (See: [[rc://en/ta/man/translate/translate-kinship]])