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@ -38,7 +38,7 @@ HEB 1 5 fdsv translate-kinship Υἱός μου εἶ σύ, ἐγὼ σήμερ
HEB 1 5 t48e figs-parallelism Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε 1 You are my son … I have become your father Here the quotation includes two statements that mean almost the same thing. One statement uses **son** language, and the other uses “father” language. This was considered good poetry in the author’s culture. If your readers would misunderstand the parallelism, and if this would not be good poetry in your culture, you could combine the two statements. Alternate translation: “Today I have fathered you, my son” (See: [[rc://en/ta/man/translate/figs-parallelism]])
HEB 1 5 wkoz figs-yousingular σύ…σε 1 Because the quotation is referring to one **son**, **You** and **you** are singular. (See: [[rc://en/ta/man/translate/figs-yousingular]])
HEB 1 5 jzhs figs-parallelism ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν 1 Here the quotation includes two statements that mean almost the same thing. One statement uses **father** language, and the other uses **son** language. This was considered good poetry in the author’s culture. If your readers would misunderstand the parallelism, and if this would not be good poetry in your culture, you could combine the two statements. Alternate translation: “I will be as a father to him, who is my son” or “he will be as a son to me, his father” (See: [[rc://en/ta/man/translate/figs-parallelism]])
HEB 1 6 n7ph writing-quotations δὲ πάλιν…λέγει 1 he says Here the author quotes from an important text, the Old Testament scripture. He does not introduce it as a quotation but instead introduce it as words that God has spoken to angels about his Son. However, the audience would have understood that this was a quotation from the Old Testament, here from the Greek translation of [Deuteronomy 32:43](../../deu/32/43.md). Since the author introduces these quotations as words that God has said to the angels, you should introduce these quotations as words that someone has 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 **But again** was a normal way in the author’s culture to introduce another quotation. Alternate translation: “Further … God says” (See: [[rc://en/ta/man/translate/writing-quotations]])
HEB 1 6 n7ph writing-quotations δὲ πάλιν…λέγει 1 he says Here the author quotes from an important text, the Old Testament scripture. He does not introduce it as a quotation but instead introduce it as words that God has spoken to angels about his Son. However, the audience would have understood that this was a quotation from the Old Testament, here from the Greek translation of [Deuteronomy 32:43](../../deu/32/43.md). Since the author introduces this quotation as words that God has said to the angels, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. The phrase **But again** was a normal way in the author’s culture to introduce another quotation. Alternate translation: “Further … God speaks” (See: [[rc://en/ta/man/translate/writing-quotations]])
HEB 1 6 llcd figs-infostructure ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει 1 Here, **again** could modify: (1) **he says**. In this case, **again** tells the audience that the author is quoting an important text **again**. Alternate translation: “But, when he brings the firstborn into the world, again he says” (2) **he brings**. In this case, **again** tells the audience that the **firstborn** has already been in **the world**, and God is “bringing” him into it **again**. The “bringing” would then refer to how Jesus returns to heaven when he ascends or how he comes back again to earth at the end. Alternate translation: “But, when he again brings the firstborn into the world, he says” (See: [[rc://en/ta/man/translate/figs-infostructure]])
HEB 1 6 b4s2 figs-metaphor τὸν πρωτότοκον 1 the firstborn Here, **the firstborn** refers to Jesus. The author refers to him as the **firstborn** to emphasize his importance and authority over everyone else. It does not imply that there was a time before Jesus existed or that God has other sons just like Jesus. Rather, it implies that Jesus has adopted siblings, who are everyone who believes in him. If your readers would misunderstand **firstborn**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “his honored Son” or “his leading Son” (See: [[rc://en/ta/man/translate/figs-metaphor]])
HEB 1 6 lnxs εἰς τὴν οἰκουμένην 1 Here, **the world** could be: (1) the “world that is coming” (see [2:5](../02/05.md)), which is heaven or the heavenly world. Alternate translation: “into the coming world” (2) this world as it currently exists. Alternate translation: “into our world”

1 Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNote
38 HEB 1 5 t48e figs-parallelism Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε 1 You are my son … I have become your father Here the quotation includes two statements that mean almost the same thing. One statement uses **son** language, and the other uses “father” language. This was considered good poetry in the author’s culture. If your readers would misunderstand the parallelism, and if this would not be good poetry in your culture, you could combine the two statements. Alternate translation: “Today I have fathered you, my son” (See: [[rc://en/ta/man/translate/figs-parallelism]])
39 HEB 1 5 wkoz figs-yousingular σύ…σε 1 Because the quotation is referring to one **son**, **You** and **you** are singular. (See: [[rc://en/ta/man/translate/figs-yousingular]])
40 HEB 1 5 jzhs figs-parallelism ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν 1 Here the quotation includes two statements that mean almost the same thing. One statement uses **father** language, and the other uses **son** language. This was considered good poetry in the author’s culture. If your readers would misunderstand the parallelism, and if this would not be good poetry in your culture, you could combine the two statements. Alternate translation: “I will be as a father to him, who is my son” or “he will be as a son to me, his father” (See: [[rc://en/ta/man/translate/figs-parallelism]])
41 HEB 1 6 n7ph writing-quotations δὲ πάλιν…λέγει 1 he says Here the author quotes from an important text, the Old Testament scripture. He does not introduce it as a quotation but instead introduce it as words that God has spoken to angels about his Son. However, the audience would have understood that this was a quotation from the Old Testament, here from the Greek translation of [Deuteronomy 32:43](../../deu/32/43.md). Since the author introduces these quotations as words that God has said to the angels, you should introduce these quotations as words that someone has 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 **But again** was a normal way in the author’s culture to introduce another quotation. Alternate translation: “Further … God says” (See: [[rc://en/ta/man/translate/writing-quotations]]) Here the author quotes from an important text, the Old Testament scripture. He does not introduce it as a quotation but instead introduce it as words that God has spoken to angels about his Son. However, the audience would have understood that this was a quotation from the Old Testament, here from the Greek translation of [Deuteronomy 32:43](../../deu/32/43.md). Since the author introduces this quotation as words that God has said to the angels, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. The phrase **But again** was a normal way in the author’s culture to introduce another quotation. Alternate translation: “Further … God speaks” (See: [[rc://en/ta/man/translate/writing-quotations]])
42 HEB 1 6 llcd figs-infostructure ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει 1 Here, **again** could modify: (1) **he says**. In this case, **again** tells the audience that the author is quoting an important text **again**. Alternate translation: “But, when he brings the firstborn into the world, again he says” (2) **he brings**. In this case, **again** tells the audience that the **firstborn** has already been in **the world**, and God is “bringing” him into it **again**. The “bringing” would then refer to how Jesus returns to heaven when he ascends or how he comes back again to earth at the end. Alternate translation: “But, when he again brings the firstborn into the world, he says” (See: [[rc://en/ta/man/translate/figs-infostructure]])
43 HEB 1 6 b4s2 figs-metaphor τὸν πρωτότοκον 1 the firstborn Here, **the firstborn** refers to Jesus. The author refers to him as the **firstborn** to emphasize his importance and authority over everyone else. It does not imply that there was a time before Jesus existed or that God has other sons just like Jesus. Rather, it implies that Jesus has adopted siblings, who are everyone who believes in him. If your readers would misunderstand **firstborn**, you could use a comparable metaphor or express the idea non-figuratively. Alternate translation: “his honored Son” or “his leading Son” (See: [[rc://en/ta/man/translate/figs-metaphor]])
44 HEB 1 6 lnxs εἰς τὴν οἰκουμένην 1 Here, **the world** could be: (1) the “world that is coming” (see [2:5](../02/05.md)), which is heaven or the heavenly world. Alternate translation: “into the coming world” (2) this world as it currently exists. Alternate translation: “into our world”