DCS-Mirror
/
richmahn_en_tn
mirror of https://git.door43.org/richmahn/en_tn
2
0
Fork 0
Files Issues Releases Wiki Activity See in Reader

Edit 'en_tn_59-HEB.tsv' using 'tc-create-app'

This commit is contained in:
stephenwunrow 2022-07-12 03:44:09 +00:00
parent 32451abdd2
commit c2687c8053
1 changed files with 6 additions and 3 deletions
Show Stats Download Patch File Download Diff File Expand all files Collapse all files

9
en_tn_59-HEB.tsv
View File

@ -33,14 +33,17 @@ HEB 1 4 uu4s figs-ellipsis παρ’ αὐτοὺς 1 Here the author omits som
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 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.’ 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 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 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 questions statements 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 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]]) 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]])
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 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 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 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 llcd figs-infostructure ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει 1
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 only Son” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 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 only Son” (See: [[rc://en/ta/man/translate/figs-metaphor]])
HEB 1 6 n7ph 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 lnxs εἰς τὴν οἰκουμένην 1 Here, **the world** could be: (1)  
HEB 1 6 b6dy καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ 1 The quotation, **And let all God’s angels worship him**, comes from one of the books that Moses wrote. HEB 1 6 w5kl figs-quotations λέγει, καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ 1 If you do not use this form in your language, you could translate the statement as an indirect quote instead of as a direct quote. 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 6 b6dy figs-imperative καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ 1
HEB 1 7 bwuh ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα 1 The quotation, **He who makes his angels spirits, and his servants flames of fire**, is from the Psalms. HEB 1 7 bwuh ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα 1 The quotation, **He who makes his angels spirits, and his servants flames of fire**, is from the Psalms.
HEB 1 7 isd8 figs-metaphor ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα 1 He is the one who makes his angels spirits, and his servants flames of fire This could mean: (1) God has made his **angels** to be **spirits** who serve him with power like flames of fire. (2) God makes the wind and **flames of fire** his messengers and **servants**. In the original language the word for **angels** is the same as “messengers,” and the word for **spirits** is the same as “wind.” With either possible meaning, the point is that the angels serve the Son because he is superior. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 7 isd8 figs-metaphor ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα 1 He is the one who makes his angels spirits, and his servants flames of fire This could mean: (1) God has made his **angels** to be **spirits** who serve him with power like flames of fire. (2) God makes the wind and **flames of fire** his messengers and **servants**. In the original language the word for **angels** is the same as “messengers,” and the word for **spirits** is the same as “wind.” With either possible meaning, the point is that the angels serve the Son because he is superior. (See: [[rc://en/ta/man/translate/figs-metaphor]])
HEB 1 8 vl1n ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος, καὶ ἡ ῥάβδος τῆς εὐθύτητος ῥάβδος τῆς βασιλείας αὐτοῦ 1 This scriptual quotation comes from the Psalms. HEB 1 8 vl1n ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος, καὶ ἡ ῥάβδος τῆς εὐθύτητος ῥάβδος τῆς βασιλείας αὐτοῦ 1 This scriptual quotation comes from the Psalms.

1 Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNote
33 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]])
34 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]])
35 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]])
36 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 questions statements 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]]) 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]])
37 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]])
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]])
42 HEB 1 6 llcd figs-infostructure ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει 1
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 only Son” (See: [[rc://en/ta/man/translate/figs-metaphor]])
44 HEB 1 6 n7ph lnxs δὲ πάλιν…λέγει εἰς τὴν οἰκουμένην 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 world** could be: (1)  
45 HEB 1 6 b6dy w5kl figs-quotations καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ λέγει, καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ 1 The quotation, **And let all God’s angels worship him**, comes from one of the books that Moses wrote. If you do not use this form in your language, you could translate the statement as an indirect quote instead of as a direct quote. 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]])
46 HEB 1 6 b6dy figs-imperative καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ 1
47 HEB 1 7 bwuh ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα 1 The quotation, **He who makes his angels spirits, and his servants flames of fire**, is from the Psalms.
48 HEB 1 7 isd8 figs-metaphor ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα 1 He is the one who makes his angels spirits, and his servants flames of fire This could mean: (1) God has made his **angels** to be **spirits** who serve him with power like flames of fire. (2) God makes the wind and **flames of fire** his messengers and **servants**. In the original language the word for **angels** is the same as “messengers,” and the word for **spirits** is the same as “wind.” With either possible meaning, the point is that the angels serve the Son because he is superior. (See: [[rc://en/ta/man/translate/figs-metaphor]])
49 HEB 1 8 vl1n ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος, καὶ ἡ ῥάβδος τῆς εὐθύτητος ῥάβδος τῆς βασιλείας αὐτοῦ 1 This scriptual quotation comes from the Psalms.