unfoldingWord_en_tn/tn_HEB.tsv

1	Reference	ID	Tags	SupportReference	Quote	Occurrence	Note
2	front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introduction\n\n### Outline of the Book of Hebrews\n\nHebrews alternates between exposition and exhortation. To put it another way, the author switches between teaching and warning his audience. The following outline identifies which sections are which.\n\n1. Introduction: God and his Son (1:1–4)\n2. The Son and the angels (1:5–2:18)\n * Teaching: The Son is greater than the angels (1:5–14)\n * Exhortation: Listen to the message! (2:1–4)\n * Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)\n3. Example of the wilderness generation (3:1–4:13)\n * Exhortation: The Son is greater than Moses (3:1–6)\n * Exhortation: Strive to enter the rest! (3:7–4:11)\n * Exhortation: The power of God’s word (4:12–13)\n4. Summary statement (4:14–16)\n5. The Son as high priest (5:1–10:18)\n * Teaching: The Son becomes high priest (5:1–10)\n * Exhortation: Make sure to persevere! (5:11–6:12)\n * Exhortation: God’s promise is certain (6:13–20)\n * Teaching: Melchizedek the priest (7:1–10)\n * Teaching: The Son is high priest in the order of Melchizedek (7:11–28)\n * Teaching: The ministry of the Son (8:1–6)\n * Teaching: The new covenant (8:7–13)\n * Teaching: Old and new ministries (9:1–10:18)\n6. Summary statement (10:19–25)\n7. Faith and endurance (10:26–12:29)\n * Exhortation: Endure in the faith! (10:26–39)\n * Exhortation: Examples of faith (11:1–40)\n * Exhortation: Imitate Jesus in rejecting sin and enduring discipline (12:1–17)\n * Exhortation: Mount Sinai and Mount Zion (12:18–29)\n8. Closing (13:1–25)\n * Final commands and exhortations (13:1–19)\n * Benediction and letter closing (13:20–25)\n\n### Who wrote the Book of Hebrews?\n\nWhoever wrote this letter did not include his name, so we cannot be sure who wrote it. People have suggested many different authors, including Paul, Luke, Barnabas, and Apollos. The author uses a masculine word to refer to himself in [11:32](../11/32.md), but we cannot even be sure that a female author would not refer to herself with a masculine word. However, because the author uses this masculine word, the notes will also refer to the author with masculine words. Since the author did not include his name, you should not include any name in your title or translation. \n\n### When was the Book of Hebrews written?\n\nAgain, we cannot be sure when Hebrews was written. Some argue that the author speaks as if temple worship was currently happening and does not mention the destruction of the temple. This would suggest that Hebrews was written before the Romans destroyed the temple in AD 70. On the other hand, others argue that the author does not discuss the temple and is only interested in what the Scriptures say about the Old Testament tabernacle. What is clear is that a letter written around AD 100 quotes from Hebrews, so Hebrews must have been written before then. So, Hebrews was probably written somewhere between AD 50 and 100. \n\n### To whom was the Book of Hebrews written?\n\nAt one point, most scholars thought that Hebrews was written primarily to Jews who had become Christians and who lived in Jerusalem. They argued for this because the book uses the Old Testament so much and says that Jesus’ work is greater than any Old Testament sacrifices. They suggest that “those from Italy” whom the author mentions in [13:24](../13/24.md) are living in Italy. More recently, some scholars have argued that Hebrews was written for an audience of both Jews and non-Jews who had become Christians who possibly lived in Rome. They argue for this because the author does not refer to the current temple and does not attack Judaism. For this argument, “those from Italy” ([13:24](../13/24.md)) are originally from Italy but live somewhere else. Since both of these arguments can explain details about Hebrews, it is best for the translator to avoid picking one option and making decisions based on it. \n\n### What is the Book of Hebrews about?\n\nHebrews is a “word of exhortation” ([13:22](../13/22.md)) that emphasizes the greatness of Jesus and his work and encourages the audience to persevere in trusting him. There are three primary explanations for why the author sent this letter. First, the audience could be experiencing temptation to become Jews (if they were originally Gentiles) or to participate in the sacrificial system again (if they were originally Jews). They might be tempted because they felt guilty and wanted a visible sacrifice to atone for them, or they might be experiencing persecution and desire the safety of being Jewish, which the Romans considered a protected religious status. Second, the audience could be experiencing shame and dishonor from the culture they were living in. Gentiles called Christians “atheists” because they believed in only one God, and Christians were also considered to be dangerous because they did not swear loyalty to Caesar, the “Lord.” In response, they might be tempted to conceal or abandon what they believed. Third, the audience could be experiencing a lack of intensity and interest in what they believed. In other words, as time went on, what they believed became less important to their lives. Whether the author is exhorting his audience not to return to Judaism or not becomes important for some translation decisions, including what to name this book. Given that there are at least three plausible situations that explain what the author was concerned about, it is recommended that you do not base translation decisions on any one specific option. It is better to use general language, just like the author of Hebrews does. In the end, what is clear is that Hebrews explains how Jesus functions as a high priest to save his people, and he is the only priest and savior that matters. The author wants the audience to believe this more and more. \n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Hebrews” or “The Letter to the Hebrews.” Or they may choose a title that focuses more on the contents of the letter, such as “A Word of Exhortation” (see the notes on [13:22](../13/22.md)) or “Sermon to Christians” or “Sermon to Jewish Christians.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What does it mean for Jesus to be the “Son” of God?\n\nIn [1:2](../01/02.md), the author first speaks of Jesus as “Son,” and he continues to use “Son” for Jesus throughout the letter. This is a special title for Jesus that emphasizes his close relationship with his “Father.” The “Father” and the “Son,” together with the “Holy Spirit,” are God. So, the title “Son” indicates that Jesus is God and is closely related to his “Father,” who is God. The author quotes from Old Testament passages that used “son” to indicate the special relationship between the king of Israel and God. Because the author applies these passages to Jesus, “Son” also indicates that Jesus is the king of the world. The author eventually states that those who believe in Jesus become “sons” as well (see [12:5–10](../12/05.md)), which means they are Jesus’ “brothers” (see [2:11–12](../02/11.md)). Therefore, “Son” is a very important title for Jesus and should be preserved in translation if at all possible. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])\n\n### What is a “covenant”?\n\nA “covenant” is a solemn agreement between people or groups. Covenants usually included a description of the relationship between the two parties, stipulations or requirements, and blessings for doing what the covenant required and curses for breaking the covenant. God made a “covenant” like this with Abraham, the ancestor of the Israelites, and he renewed this covenant with the people of Israel when he brought them out of Egypt. In the Old Testament, God promised that he would make a “new covenant” (see how [8:8–12](../08/08.md) quotes from [Jeremiah 31:31–34](../jer/31/31.md)). The author of Hebrews argues that God made this new covenant through Jesus (see the first mention of “covenant” in [7:22](../07/22.md)). Believers are now part of this new covenant, and the author exhorts them to be faithful to it. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### What is a “high priest”?\n\nA “high priest” was the leader of the priests in Israel. The priests were descended from a man named “Aaron,” and God would appoint one of these priests to be the leader, or “high priest.” This high priest was the only priest allowed to go into the most sacred, inner part of the tabernacle. He entered there once a year to make a special offering to God to take care of sins. The author identifies Jesus as a “high priest” because he is the one who goes to the most sacred place to take care of sins. Consider using a word or phrase that refers to a person who is the greatest or most important priest. (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n### What is the “tabernacle”?\n\nThe “tabernacle” was a large tent that God had Moses and the Israelites make. It was a sacred place where God revealed himself to his people and came close to them. The tabernacle had a courtyard and a tent structure that included two rooms, a Holy Place and a Most Holy Place. Priests often entered the Holy Place, but the Most Holy Place was where the high priest entered one time only every year. The author gives a brief description of this tabernacle and what was in it in [9:1–7](../09/01.md). You can read God’s instructions for the tabernacle in [Exodus 25–27](../exo/25/01.md), [30](../exo/30/01.md), and you can read about how the Israelites made it in [Exodus 36–38](../exo/36/01.md). This tabernacle was the place where the priests presented sacrifices and worshiped God. Later, the kings of Israel built a temple for God, and they made its structure match the tabernacle. (See: [[rc://*/tw/dict/bible/kt/tabernacle]])\n\n### What is the Day of Atonement?\n\nWhen the author refers to a high priest “entering,” presenting blood, or doing something “once a year,” he is referring to the “Day of Atonement.” You can read about this yearly ritual in [Leviticus 16](../lev/16/01.md). On this day, the high priest would slaughter a bull and a goat. He would take the blood from these animals into the Most Holy Place and sprinkle it there before God. Then, he would take another goat, lay his hands on it, and send it out into the wilderness. Finally, someone would burn the carcasses of the slaughtered bull and goat outside the camp area. In this way, the high priest would atone for his own sins and the people’s sins. The author describes what Jesus does as a high priest by comparing it to what the high priest did in the tabernacle. \n\n### When and where does Jesus make atonement in Hebrews?\n\nScholars debate when and where Jesus’ acted as a high priest to make atonement. First, some argue that the author is using symbols to describe Jesus’ death on the cross. In this case, Jesus acted as a high priest when he died on earth. Second, some argue that Jesus functions like the high priest on the Day of Atonement by both slaughtering the sacrifice and then presenting the blood in the sanctuary. In this case, Jesus acted as a high priest when he died on earth and also when he presented his blood in the heavenly sanctuary after he ascended to heaven. Third, some argue that Jesus acts as a high priest only when he presents his blood in the heavenly sanctuary. In this case, when he dies on the cross, he is acting like the bull or goat on the Day of Atonement but not like the high priest. He then acts like the high priest when he presents his blood in the heavenly sanctuary. This is an important issue because it affects word choices. When the author is referring to Jesus’ life on earth, should the translator use words that sound “priestly”? Consider carefully what each verse is saying about Jesus and his work. If possible, your translation should allow all of the above interpretations. \n\n### What does the author’s description of heaven mean?\n\nScholars debate what the author means when he speaks of a throne, tabernacle, and city in heaven. There are three common ways to understand what he means. First, these things could be symbols that the author uses to describe being near God. In this case, the author describes God’s presence in various ways to emphasize various aspects of what God’s presence is like. Second, these things could be metaphors that refer to “heaven,” the place where God dwells. In this case, the author uses these things that people understand to describe something that people cannot fully understand now: what heaven is like. Third, these things could exist within heaven. In other words, the author could be generally describing structures and places within heaven. For all three of these options, the author does describe heaven with language related to throne, tabernacle, and city, so you should preserve the author’s descriptions. If possible, your translation should allow for all three of the above interpretations. (See: [[rc://*/tw/dict/bible/kt/heaven]])\n\n## Part 3: Important Translation Issues\n\n### How should verbs that refer to God speaking Scripture be translated?\n\nThroughout Hebrews, the author quotes the Old Testament many times. In most cases, he says that God “speaks” the words from the Old Testament. He attributes the quotes sometimes to the Father, sometimes to the Son, and sometimes to the Holy Spirit. If it is possible, you should use words that refer to someone “speaking” when you translate the introductions to the quotations. The fact that God “speaks” or “talks” in the Scriptures is an important part of the message of Hebrews. \n\n### What does “blood” refer to in Hebrews?\n\nHebrews refers frequently to “blood.” When the author refers to “blood” from animals that had been sacrificed, he is speaking about how the “blood” would be drained from the animal into a container and then taken into the tabernacle. When he speaks about Jesus’ “blood,” especially when he says that Jesus offered his “blood,” it is less clear exactly what he means. First, he could be referring to the physical blood of Jesus, which he shed on the cross when he died. Second, he could be using the word “blood” to refer in general to Jesus’ suffering and death. In this case, he could offer this death at the moment when he died or when he ascended to heaven. Third, he could be using the word “blood” to refer to Jesus’ resurrected life. In this case, Jesus offered this life when he ascended into heaven. Since “blood” is an important concept in Hebrews, and because it connects Jesus’ work with the sacrifices of the old covenant, you should preserve language that refers to blood. If your language distinguishes between blood in the body and shed blood, it is probably best to refer to shed blood. (See: [[rc://*/tw/dict/bible/kt/blood]])\n\n### How should the different phrases used to describe dealing with sins be translated?\n\nThe author uses many different phrases to refer to the forgiveness or removal of sins: “purification for sins” ([1:3](../01/03.md)), sacrifices “for sins” ([5:1](../05/01.md), [3](../05/03.md); [10:12](../10/12.md)), sacrifices “on behalf of sins” ([7:27](../07/27.md); [10:18](../10/18.md), [26](../10/26.md); [13:11](../13/11.md)), “annulment of sin” ([9:26](../09/26.md)), “to bear sins” ([9:28](../09/28.md)), “to take away sins” ([10:4](../10/04.md), [11](../10/11.md)). Each of these phrases refer to how a sacrifice or some other act deals with sins. This suggests that the author does not think that there is one way only that sacrifices deal with sins; rather, each phrase emphasizes a different aspect. You should preserve the different phrases as much as possible instead of harmonizing them.\n\n### How should “perfection” and “perfect” be translated?\n\nThe author of Hebrews uses “perfection” words frequently, both for believers and for Jesus. Since he describes Jesus as being “perfected” (see [2:10](../02/10.md); [5:9](../05/09.md)), the words cannot refer to becoming sinless or holy, since Jesus was always “without sin” (see [4:15](../04/15.md)). There are three primary options. First, “perfection” could refer to becoming a priest. In this case, Jesus becomes a priest when he is “perfected,” and believers also become priests or at least like priests. Second, “perfection” could refer to getting close to God, which would include entering heaven and God’s presence. In this case, Jesus is “perfected” when he enters heaven, and believers too will be “perfected” when they enter heaven. Third, “perfection” could refer generally to a person becoming what they were meant to be. So, Jesus is “perfected” when he becomes the priest that God wanted him to be. Believers are “perfected” when they become what God wants them to be, which would include being faithful and holy. The UST generally follows this third option. Consider what words in your language could indicate “perfection” for both Jesus and believers. (See: [[rc://*/tw/dict/bible/other/perfect]])\n\n### Does the author use words for sacred spaces and buildings consistently?\n\nIn [9:1–8](../09/01.md), the author refers to the earthly tabernacle and names its parts: there was a “first tent,” called “Holy Place,” and a “second tent,” named “Holy of Holies.” Together, these make up “the earthly holy place.” However, the rest of the letter only refers to the “holy places” and to a “tabernacle.” Most likely, [9:1–8](../09/01.md) uses terminology taken from the Old Testament. The rest of the letter uses the author’s own labels. There is a great deal of debate about whether the author thought the heavenly tabernacle had one or two rooms. Most likely, the “holy places” refers to the inner, most sacred room, while the “tabernacle” refers to the whole sanctuary. The “holy places” could be one part of the “tabernacle,” or the “holy places” could make up the entire “tabernacle.” Consider what words or phrases can consistently translate “holy places” and “tabernacle.” However, you may need to use different words or phrases in [9:1–8](../09/01.md). See the notes on verses where these terms appear. (See: [[rc://*/tw/dict/bible/kt/tabernacle]])\n\n### What version of the Old Testament does the author quote from?\n\nMost modern Old Testaments are translated from Hebrew, the language that ancient Israelites spoke. However, many years before Jesus came, the Old Testament was translated into Greek, the language that most people in the Roman empire spoke. Many Jews who lived in cities throughout the empire used one of these Greek translations, since they mostly spoke Greek. The author of Hebrews also seems to use one of these Greek translations for his quotations. Because of this, sometimes his quotations from the Old Testament differ from what you might read in a modern translation of the Old Testament passage. Further, sometimes the author does not directly quote a passage but simply summarizes or paraphrases it. In these cases, the words will again be different than what you might read in the Old Testament. Because of all that, whenever the author quotes or summarizes the Old Testament, you should not make your translation match what you might find in a translation of the Old Testament. Instead, you should translate the words that you find without trying to make them match. \n\n### How should “we” and “you” be translated?\n\nThroughout the letter, “we” includes the author and the audience unless a note specifies otherwise. Similarly, “you” is always plural unless a note specifies otherwise. (See: [[rc://*/ta/man/translate/figs-exclusive]] and [[rc://*/ta/man/translate/figs-yousingular]])\n\n### What are the major issues in the text of the Book of Hebrews?\n\nIn the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations that your readers may be familiar with to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n* “of his kingdom” ([1:8](../01/08.md)). Some ancient manuscripts have this: “of your kingdom.”\n* “with glory and honor” ([2:7](../02/07.md)). Some ancient manuscripts have this: “with glory and honor and you have put him over the works of your hands.”\n* “in his house” ([3:2](../03/02.md)). Some ancient manuscripts have this: “in his whole house.”\n* “not having been joined in faith with the ones having heard” ([4:2](../04/02.md)). Here, “not having been joined” refers to people. Some ancient manuscripts have this: “not having been joined by faith to the ones having heard {it}.” Here, “not having been joined” refers to the “message.”\n* “the good things having come into existence” ([9:11](../09/11.md)). Some ancient manuscripts have this: “the good things about to come into existence.”\n* “your conscience” [9:14](../09/14.md). Some ancient manuscripts have this: “our conscience.”\n* “with the prisoners” ([10:34](../10/34.md)). Some ancient manuscripts have this: “with my chains.”\n* “even Sarah herself” ([11:11](../11/11.md)). Some ancient manuscripts have this: “even barren Sarah herself.”\n* “they were sawn in two, they were tried” ([11:37](../11/37.md)). Some ancient manuscripts have this: “they were sawn in two,” omitting “they were tried.”\n* “against themselves” ([12:3](../12/03.md)). Some ancient manuscripts have this: “against himself.”\n* “Grace be with all of you” ([13:25](../13/25.md)). Some ancient manuscripts have this: “Grace be with all of you. Amen.”
3	1:intro	aaf9				0	# Hebrews 1 General Notes\n\n## Structure and Formatting\n\n1. Introduction: God and his Son (1:1–4)\n2. The Son and the angels (1:5–2:18)\n * Teaching: The Son is greater than the angels (1:5–14)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [1:5](../01/05.md), [7–13](../01/07.md), which are quotations from books of poetry in the Old Testament.\n\n## Special Concepts in this Chapter\n\n### God speaking scripture\n\nIn this chapter, the author quotes the Old Testament seven times. Each time, he says that God is the one who speaks the words, and God speaks them to or about the Son or the angels. The audience would have recognized that these quotations came from the Old Testament, but the author wished to introduce them as words that God himself said and says. He can do this because he believed that God is the author of the entire Old Testament, since he is the one who spoke through the prophets (see [1:1](../01/01.md)). In your translation, you should express these quotations as words that God says. If your readers would not recognize that God is speaking quotations from the Old Testament, you could identify the quotations for your readers in footnotes or in some other way.\n\n### Old Testament quotations\n\nWhen the author quotes from the Old Testament, he uses a Greek translation that is sometimes different than the original Hebrew version that most modern translations use for the Old Testament. This is particularly obvious in [1:6](../01/06.md), which quotes from the Greek version of [Deuteronomy 32:43](../../deu/32/43.md). In other places, the author may paraphrase or loosely quote the Old Testament. Since the author chose to use these forms of the quotations, you should represent the words the author uses, not the words that may be found in an Old Testament with which you are familiar. (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### The Son and the Father\n\nIn this chapter, the author refers to the “Son” and several times speaks of God as a “father.” These are important terms for two persons of the Trinity: God the Father and God the Son. The author uses these terms partly because the Old Testament texts he quotes use them. Also, “Son” and “Father” refer to two people who are closely related but not the same person, so the words provide good language to speak about two persons of the Trinity. If possible, preserve the father and son language in this chapter, but make sure that your translation does not make it sound like the Son did not exist until a certain time or that the Father at some point physically gave birth to the Son. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])\n\n### Angels\n\nThe author mentions “angels” many times in this chapter. In his culture, everyone knew about “angels.” They were spiritual beings who could appear in human form. Some people talked about good and evil angels. The author only speaks about the good angels in this chapter. These angels serve and worship God, and they do whatever God tells them to do. Some scholars think that the author is arguing against people who said that Jesus was an angel. More likely, the author wishes to prove that Jesus the Son is God, and he uses the angels to do that. The author thinks that the angels are between humans and God in power and position. If the Son is above the angels, that means he must be God. (See: [[rc://*/tw/dict/bible/kt/angel]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nThe author asks rhetorical questions in [1:5](../01/05.md), [13–14](../01/13.md). He is not asking these questions because he wants the audience to provide him with information. Rather, he is asking these questions because he wants the audience to think about how they are acting and what they are thinking. The questions encourage them to think along with the author. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n### Parallelisms\n\nIn the Old Testament, good poetry often included two parallel lines that expressed one idea in two different ways. When the author quotes the Old Testament, he often includes this kind of parallelism. Since both lines contribute to the meaning of the idea, it is best to preserve the parallelism. If your readers would find it confusing, however, you could combine the two parallel lines into one idea. See the notes on each instance of parallel lines for translation options. (See: [[rc://*/ta/man/translate/figs-parallelism]])\n\n### Inheriting\n\nIn [1:2](../01/02.md), [4](../01/04.md), [14](../01/14.md), the author uses language related to “inheriting” or being an “heir.” In the author’s culture, children often “inherited” property or money when their parents died. In these verses, the author uses the “inheriting” language metaphorically to refer to receiving something from God. In this chapter, the metaphor does not imply that someone must die for the person to “inherit.” If possible, preserve this metaphor, since it is an important concept in Hebrews. See the notes on each verse for translation options. (See: [[rc://*/tw/dict/bible/kt/inherit]] and [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Descriptions of the Son in [1:3](../01/03.md)\n\nIn [1:3](../01/03.md), the author describes the Son as “the brightness of God’s glory” and the “exact representation of God’s being.” Both of these phrases identify the Son as God and as unique. In other words, these phrases are the author’s way of saying that the Son is God, but God is not just the Son. Carefully consider how you translate these phrases, and be sure that your translation makes it clear that the Son is God, but God is not just the Son. The author uses images and metaphors to express the idea, so consider using similar images and metaphors.
4	1:1	dhcr		rc://*/ta/man/translate/figs-doublet	πολυμερῶς καὶ πολυτρόπως πάλαι	1	Here, the phrase **In many portions** shows that God did not speak just once. Rather, he spoke often throughout the time period called **long ago**. Then, the phrase **in many ways** shows that God used various means and people to speak to the **fathers**. The author uses both of these phrases because he wishes to emphasize the variety of times and ways in which God has **spoken**. If your language does not use repetition for emphasis, and if you cannot represent the author’s two phrases well, you could express the idea using one phrase that emphasizes variety. Alternate translation: “Long ago, with great variety” or “Long ago, using multiple methods in different times,” (See: [[rc://*/ta/man/translate/figs-doublet]])
5	1:1	c7us		rc://*/ta/man/translate/figs-infostructure	πολυμερῶς καὶ πολυτρόπως πάλαι, ὁ Θεὸς, λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις	1	Here, the phrase **In many portions and in many ways long ago** describes how God “spoke” **to our fathers**. If it would be helpful in your language, you could rearrange the phrases so that **In many portions and in many ways long ago** does modify **having spoken**. Alternate translation: “God, having spoken to our fathers through the prophets in many portions and in many ways long ago” (See: [[rc://*/ta/man/translate/figs-infostructure]])
6	1:1	uuix		rc://*/ta/man/translate/figs-idiom	πάλαι	1	Here, the phrase **long ago** refers to past time. It often identifies events that happened in the distant past and about which stories are told. Use a word or phrase that refers to the distant past. Alternate translation: “in the past days” or “in ancient times” (See: [[rc://*/ta/man/translate/figs-idiom]])
7	1:1	ct15		rc://*/ta/man/translate/grammar-connect-time-sequential	λαλήσας	1	Here, the phrase **having spoken** introduces an action that took place before the actions that take place in the next verse ([1:2](../01/02.md)). Use a form that introduces action that takes place before something else. Alternate translation: “after speaking” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]])
8	1:1	in2c		rc://*/ta/man/translate/translate-kinship	τοῖς πατράσιν	1	Here, the phrase **our fathers** refers to the Israelites who were alive before Jesus lived on earth. Not all members of the audience were descended from these Israelites. However, the author can still refer to the Israelites as their **fathers** because he thinks that all Christians have been included in the family of Abraham, the ancestor of the Israelites. If possible, preserve the family language in your translation. Alternate translation: “our forefathers” or “to the Israelite ancestors” (See: [[rc://*/ta/man/translate/translate-kinship]])
9	1:2	f3z1		rc://*/ta/man/translate/figs-parallelism	ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων, ἐλάλησεν ἡμῖν ἐν Υἱῷ, ὃν	1	The author uses words and phrases in this clause that make its structure parallel to the previous verse ([1:1](../01/01.md)). He does this to emphasize the contrast between “long ago” and **at the last of these days**. If possible, use the same structures in this clause as you did in the last verse. Alternate translation: “has spoken to us through a Son at the last of these days. This Son is the one whom” (See: [[rc://*/ta/man/translate/figs-parallelism]])
10	1:2	scr8		rc://*/ta/man/translate/figs-idiom	ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων	1	Here, the phrase **the last of these days** refers to the last period in the history of the world, which began when Jesus lived, died, and came alive again. It also means that this last period has been the goal of all the previous events. If your language has a way to refer to the last period in the history of the world, you could use it here. Alternatively, if your language has a way to refer to the end of the world, you could express the idea by stating that the end of the world will happen soon. Alternate translation: “during this time when the end of the world is coming soon” or “in these end times” (See: [[rc://*/ta/man/translate/figs-idiom]])
11	1:2	d386		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Υἱῷ	1	Here, the word **Son** is an important title for Jesus, the Son of God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
12	1:2	i93z		rc://*/ta/man/translate/figs-possession	κληρονόμον πάντων	1	Here the author uses the possessive form to indicate that the **heir** receives or inherits **all things**. If it would be helpful in your language, you could use a word or phrase such as “receive” or “inherit.” Alternate translation: “the heir who inherits all things” (See: [[rc://*/ta/man/translate/figs-possession]])
13	1:2	ovmc		rc://*/ta/man/translate/figs-metaphor	ἔθηκεν κληρονόμον πάντων	1	Here the author speaks as if Jesus were a child who would receive property passed on by the parent to their child when the parent dies. He speaks in this way to indicate that Jesus is the **Son** who will “inherit” **all things**, which means that he will rule over everything that exists. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “he appointed to be the one who will rule over all things” (See: [[rc://*/ta/man/translate/figs-metaphor]])
14	1:2	gqj8		rc://*/ta/man/translate/translate-unknown	τοὺς αἰῶνας	1	Here, the phrase **the ages** refers primarily to all the time periods that together make up the history of the world. However, **ages** can also refer to everything that God created that exists during those time periods. If possible, use a word or phrase that refers to everything that exists during all of time. Alternate translation: “everything that has existed and will exist” (See: [[rc://*/ta/man/translate/translate-unknown]])
15	1:3	xvin		rc://*/ta/man/translate/figs-infostructure	ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος, ἐκάθισεν ἐν δεξιᾷ τῆς Μεγαλωσύνης ἐν ὑψηλοῖς	1	Here the author includes a long description of who the “Son” is. The phrases **being the brightness of his glory and exact representation of his being** and **upholding all the things by the word of his power** describe what the “Son” always is and does. The phrase **having made cleansing for sins** refers more specifically to what the “Son” has done and completed before he **sat down at the right hand**. If it would be helpful in your language, you could make it clearer that the phrase **having made purification for sins** refers to something that happened before **sat down**, while the previous phrases all refer to things that the “Son” always is and does. Alternate translation: “who is the brightness of his glory and exact representation of his being and who upholds all the things by the word of his power. After having made purification for sins, he sat down at the right of the Majesty on high” (See: [[rc://*/ta/man/translate/figs-infostructure]])
16	1:3	he0e		rc://*/ta/man/translate/figs-abstractnouns	ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ	1	If your language does not use abstract nouns for the ideas behind **brightness**, **glory**, **representation**, and **being**, you could express the ideas by using verbs, adjectives, or adverbs. Alternate translation: “brightly glorious like he is and exactly representing who he is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
17	1:3	hn4q		rc://*/ta/man/translate/figs-metaphor	ἀπαύγασμα τῆς δόξης καὶ	1	Here the author speaks as if the “Son” had the **brightness** that belongs to God’s **glory**, which is pictured here as being like a bright light. The author speaks in this way to emphasize that the Son “shines” with the **glory** that only God has. He means that the “Son” is God and represents God. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “the reflection of his glory and” or “one who has the glory of God and the” (See: [[rc://*/ta/man/translate/figs-metaphor]])
18	1:3	b7jc		rc://*/ta/man/translate/translate-unknown	χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ	1	Here, the phrase **exact representation** refers to something that perfectly shows or matches what something else is like. In this case, the “Son” perfectly shows or matches God’s **being**, that is, what God is like. The author uses **exact representation of his being** to show that the “Son” is God along with God the Father but not the same person. You could use a word or phrase that indicates that the “Son” is just like what God the Father is like. Alternate translation: “exactly like what he is like” or “perfectly representing who God is” (See: [[rc://*/ta/man/translate/translate-unknown]])
19	1:3	kmza		rc://*/ta/man/translate/figs-metaphor	φέρων & τὰ πάντα	1	Here the author speaks as if the Son were standing underneath **all the things** and holding them up so that they did not fall. He speaks in this way to indicate that everything continues to exist only because the Son works to make it continue. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “preserving all the things” or “supporting all things” (See: [[rc://*/ta/man/translate/figs-metaphor]])
20	1:3	ms8z		rc://*/ta/man/translate/figs-metonymy	τῷ ῥήματι τῆς δυνάμεως αὐτοῦ	1	Here, the word **word** refers to speaking “words” or “messages.” It does not refer to one word that the Son speaks. If it would be helpful in your language, you could use a word or phrase that refers to how the Son speaks. Alternate translation: “through his powerful speech” or “by how he speaks with power” (See: [[rc://*/ta/man/translate/figs-metonymy]])
21	1:3	mk26		rc://*/ta/man/translate/figs-abstractnouns	τῷ ῥήματι τῆς δυνάμεως αὐτοῦ	1	If your language does not use an abstract noun for the idea behind **power**, you could express the idea by using an adjective such as “powerful.” Alternate translation: “by his powerful word” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
22	1:3	l1pg		rc://*/ta/man/translate/figs-abstractnouns	καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος	1	If your language does not use an abstract noun for the idea behind **purification**, you could express the idea by using a verb such as “cleanse” or “purify.” Alternate translation: “having cleansed us from our sins” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
23	1:3	f729		rc://*/ta/man/translate/figs-abstractnouns	τῶν ἁμαρτιῶν	1	If your language does not use an abstract noun for the idea behind **sins**, you could express the idea by using a verb such as “sin.” Alternate translation: “for how we have sinned” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
24	1:3	xij7		rc://*/ta/man/translate/translate-symaction	ἐκάθισεν ἐν δεξιᾷ	1	When someone sits **at the right** of God, it symbolizes that person’s honor, authority, and ability to rule. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “he sat down to rule at the right” or “he took the place of honor and authority at the right” (See: [[rc://*/ta/man/translate/translate-symaction]])
25	1:3	uym0		rc://*/ta/man/translate/figs-synecdoche	ἐν δεξιᾷ τῆς Μεγαλωσύνης	1	Here, the phrase **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 it would be helpful in your language, 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://*/ta/man/translate/figs-synecdoche]])
26	1:3	ir7x		rc://*/ta/man/translate/figs-euphemism	τῆς Μεγαλωσύνης	1	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 it would be helpful in your language, 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://*/ta/man/translate/figs-euphemism]])
27	1:3	awjd		rc://*/ta/man/translate/translate-unknown	ἐν ὑψηλοῖς	1	Here, the phrase **on high** identifies the location of **the right of the Majesty**, which is where the Son **sat down**. This location is in heaven. If it would be helpful in your language, 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://*/ta/man/translate/translate-unknown]])
28	1:4	x4bh			γενόμενος	1	Here, the words **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	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	1:4	bn6t		rc://*/ta/man/translate/translate-unknown	τοσούτῳ κρείττων & τῶν ἀγγέλων & διαφορώτερον	1	Here, the phrases **far superior** and **more excellent** both refer to how Jesus and Jesus’ **name** have more authority and honor than the angels and their names. If it would be helpful in your language, you could use words or phrases that express this idea more clearly. Alternate translation: “more honorable than the angels … more honorable” or “far higher than the angels … a higher”(See: [[rc://*/ta/man/translate/translate-unknown]])
31	1:4	fzg3		rc://*/ta/man/translate/figs-extrainfo	διαφορώτερον & ὄνομα	1	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 to what **name** he is referring, it is best to refer to a name or title without stating what it is. Alternate translation: “a more excellent title” (See: [[rc://*/ta/man/translate/figs-extrainfo]])
32	1:4	qt7q		rc://*/ta/man/translate/figs-metaphor	κεκληρονόμηκεν	1	Here the author speaks as if Jesus were a child who would receive property that a parent passes on to their heir 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 it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “he has received” or “God has given him” (See: [[rc://*/ta/man/translate/figs-metaphor]])
33	1:4	uu4s		rc://*/ta/man/translate/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://*/ta/man/translate/figs-ellipsis]])
34	1:5	d964		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **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 [1:5–14](../01/05.md). If it would be helpful in your language, you could use a word or phrase that introduces support or basis for a claim. Alternate translation: “Here is the proof for that:” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
35	1:5	ww5h		rc://*/ta/man/translate/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	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 questions assume that the answer to both is “none of them,” for God said these words to his own Son. If it would be helpful in your language, you could express the ideas with strong negations. 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://*/ta/man/translate/figs-rquestion]])
36	1:5	pzkc		rc://*/ta/man/translate/writing-quotations	τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων & καὶ πάλιν	1	Here the author quotes the Old Testament Scriptures. He does not introduce the quotations as quotations, but instead he 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 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 **And again** is a normal form that the author uses to connect a second quotation to a first quotation. Alternate translation: “For to which of the angels did he ever speak … And” (See: [[rc://*/ta/man/translate/writing-quotations]])
37	1:5	wmyy		rc://*/ta/man/translate/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 sentences as indirect quotes instead of as direct quotes. Alternate translation: “did he ever say that he was his son, that today he had fathered him, and again, that he would be as a father to him, and that he would be as a son to him?” (See: [[rc://*/ta/man/translate/figs-quotations]])
38	1:5	fdsv		rc://*/ta/man/translate/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 as one who became God’s **son** when he began to rule. 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 it would be helpful in your 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://*/ta/man/translate/translate-kinship]])
39	1:5	t48e		rc://*/ta/man/translate/figs-parallelism	Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε	1	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 this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “Today I have fathered you, my son” (See: [[rc://*/ta/man/translate/figs-parallelism]])
40	1:5	wkoz		rc://*/ta/man/translate/figs-yousingular	σύ & σε	1	Because the quotation is referring to one **son**, **You** and **you** are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])
41	1:5	jzhs		rc://*/ta/man/translate/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 this would not be good poetry in your culture, and if the repetition would be confusing, 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://*/ta/man/translate/figs-parallelism]])
42	1:6	u0km		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ πάλιν	1	Here, the word **But** introduces a contrast with the previous verse, which talks about what God has not said to angels. In this verse, the author identifies what God has said to angels. If it would be helpful in your language, you could use a word or phrase that would introduce this kind of contrast. Alternate translation: “Again, and in contrast,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
43	1:6	n7ph		rc://*/ta/man/translate/writing-quotations	δὲ πάλιν & λέγει	1	Here the author quotes from the Old Testament Scriptures. He does not introduce it as a quotation but instead 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://*/ta/man/translate/writing-quotations]])
44	1:6	wnl5		rc://*/ta/man/translate/figs-pastforfuture	εἰσαγάγῃ & λέγει	1	Here the author uses the present tense to introduce what God says. He may be referring to a past event (if **brings** refers to the incarnation or the ascension of Jesus) or a future event (if **brings** refers to the return of Jesus at the end). The author uses the present tense to focus on what God **says** rather than when he **says** it. Consider what tense would be appropriate for referring primarily to what a person says. Alternate translation: “he brought … he said” (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
45	1:6	llcd		rc://*/ta/man/translate/figs-infostructure	ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει	1	Here, the word **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://*/ta/man/translate/figs-infostructure]])
46	1:6	b4s2		rc://*/ta/man/translate/figs-metaphor	τὸν πρωτότοκον	1	Here, the phrase **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 gave birth to him at some point. Rather, it implies that Jesus has adopted siblings; they are everyone who believes in him. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “his honored Son” or “his first Son” (See: [[rc://*/ta/man/translate/figs-metaphor]])
47	1:6	lnxs			εἰς τὴν οἰκουμένην	1	Here, the phrase **the world** could refer to: (1) the “world that is coming” (see [2:5](../02/05.md)), which is heaven or the heavenly world. In this case, the verse refers to Jesus’ ascension into heaven. Alternate translation: “into the coming world” (2) this world as it currently exists. In this case, the verse refers either to Jesus’ incarnation or to his return to earth at the end. Alternate translation: “into our world”
48	1:6	w5kl		rc://*/ta/man/translate/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: “he says that all the angels of God should worship him” (See: [[rc://*/ta/man/translate/figs-quotations]])
49	1:6	b6dy		rc://*/ta/man/translate/figs-imperative3p	καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ	1	Here the author of the quotation uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word or phrase such as “need to” or “must.” Alternate translation: “And all the angels of God need to worship him” (See: [[rc://*/ta/man/translate/figs-imperative3p]])
50	1:7	bwuh		rc://*/ta/man/translate/writing-quotations	καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει	1	Here the author quotes from the Old Testament. He does not introduce it as a quotation but instead as words that God has spoken about angels. However, the audience would have understood that this was a quotation from the Old Testament, here from the Greek translation of [Psalm 104:4](../../psa/104/04.md). Since the author introduces this quotation as words that God has said about 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 word **And** was a normal way in the author’s culture to introduce another quotation. Alternate translation: “On the one hand, with regard to the angels, God speaks,” (See: [[rc://*/ta/man/translate/writing-quotations]])
51	1:7	acjd		rc://*/ta/man/translate/figs-quotations	λέγει, ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “he says that he makes his angels spirits, and his servants flames of fire” (See: [[rc://*/ta/man/translate/figs-quotations]])
52	1:7	urbi		rc://*/ta/man/translate/figs-parallelism	ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα	1	Here the quotation includes two statements that mean almost the same thing. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if repetition would be confusing, you could combine the two statements. Alternate translation: “The one who makes his servant angels spirits and flames of fire” (See: [[rc://*/ta/man/translate/figs-parallelism]])
53	1:7	wqd8		rc://*/ta/man/translate/writing-pronouns	ὁ ποιῶν & αὐτοῦ & αὐτοῦ	1	Here, the words **The one** and **his** refer to God. If it would be helpful in your language, you could make the reference explicit. Alternate translation: “God makes his … his” (See: [[rc://*/ta/man/translate/writing-pronouns]])
54	1:7	x53n		rc://*/ta/man/translate/figs-123person	ὁ ποιῶν & αὐτοῦ & αὐτοῦ	1	Here the author has God speaking about himself in the third person. He uses this form because the quotation uses the third person to speak about God, and the author claims that God speaks the quotation. If it would be helpful in your language, you could clarify that God is speaking about himself. Alternate translation: “I am the one who makes his angels spirits and his servants flames of fire” (See: [[rc://*/ta/man/translate/figs-123person]])
55	1:7	u76p			πνεύματα	1	Here, the word translated **spirits** could refer to: (1) “winds,” since the word could mean either **spirits** or “winds” in the author’s culture. Alternate translations: “winds” (2) how God made the angels to be “spiritual” beings. Alternate translation: “spiritual beings”
56	1:7	isd8		rc://*/ta/man/translate/figs-metaphor	ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα	1	Here the author of the quotation speaks as if God turned **his angels** into **spirits** and into **flames of fire**. He speaks in this way to identify what the angels are like and to show that God made them like that. If it would be helpful in your language, you could use a form that identifies what God made the angels like. Alternate translation: “The one who makes his angels so that they are like spirits, and his servants so that they are like flames of fire” (See: [[rc://*/ta/man/translate/figs-metaphor]])
57	1:7	d9yj		rc://*/ta/man/translate/figs-possession	πυρὸς φλόγα	1	Here the author uses the possessive form to describe **flames** that are made of **fire**. If it would be helpful in your language, you could express the idea with an adjective such as “fiery.” Alternate translation: “fiery flames” or “flames made of fire” (See: [[rc://*/ta/man/translate/figs-possession]])
58	1:8	nk2j		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Here, the phrase **But on the other hand** introduces a contrast with what God said about the angels in [1:7](../01/07.md). The author contrasts the fact that God has created the angels with how the **Son** rules forever. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “However, on the other hand,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
59	1:8	yp11		rc://*/ta/man/translate/figs-ellipsis	πρὸς & τὸν Υἱόν	1	Here, the author does not include “he says” because he used these words in the last verse ([1:7](../01/07.md)). If it would be helpful in your language, you could include “he says” here. Alternate translation: “with regard to the Son, he says” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
60	1:8	p1xx		rc://*/ta/man/translate/writing-quotations	πρὸς & τὸν Υἱόν	1	Here and in the next verse, the author quotes from the Old Testament. He does not introduce it as a quotation but instead as words that God has spoken about his Son. However, the audience would have understood that this was a quotation from the Old Testament, here from [Psalm 45:6–7](../psa/45/06.md). Since the author introduces this quotation as words that God has said about his Son, 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. Alternate translation: “with regard to the Son, God speaks” (See: [[rc://*/ta/man/translate/writing-quotations]])
61	1:8	jlql			πρὸς & τὸν Υἱόν	1	Here, the phrase **with regard to** could indicate that: (1) God is speaking about the **Son**. Alternate translation: “concerning the Son” (2) God is speaking directly to the **Son**. Alternate translation: “to the Son”
62	1:8	b155		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Υἱόν	1	The word **Son** is an important title for Jesus, the Son of God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
63	1:8	x9uc		rc://*/ta/man/translate/figs-quotations	πρὸς & τὸν Υἱόν, ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος, καὶ ἡ ῥάβδος τῆς εὐθύτητος ῥάβδος τῆς βασιλείας αὐτοῦ.	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the following verse as an indirect quote as well. Alternate translation: “to the Son he says that he is God and that his throne is forever and ever, and the scepter of righteousness is the scepter of his kingdom.” (See: [[rc://*/ta/man/translate/figs-quotations]])
64	1:8	jqi7		rc://*/ta/man/translate/figs-yousingular	σου	1	Since the word **Your** refers to one person, the **Son**, it is singular here. (See: [[rc://*/ta/man/translate/figs-yousingular]])
65	1:8	ewm4		rc://*/ta/man/translate/figs-metonymy	ὁ θρόνος σου	1	Here, the word **throne** refers to what the person on the **throne** does, which is to rule. If it would be helpful in your language, you could express the idea by referring to “rule” or “reign.” Alternate translation: “Your reign” (See: [[rc://*/ta/man/translate/figs-metonymy]])
66	1:8	qi4x		rc://*/ta/man/translate/figs-exclamations	ὁ Θεὸς	1	Here, the word **God** directly addresses and names who “you” in the quote is. Use a form in your language that indicates direct address. Alternate translation: “O God” or “you who are God” (See: [[rc://*/ta/man/translate/figs-exclamations]])
67	1:8	eg09		rc://*/ta/man/translate/figs-idiom	εἰς τὸν αἰῶνα τοῦ αἰῶνος	1	Here, the phrase **forever {and} ever** indicates that something lasts forever or does not come to an end. If it would be helpful in your language, you could use a comparable idiom or express the idea plainly. Alternate translation: “lasts forever” or “never ends” (See: [[rc://*/ta/man/translate/figs-idiom]])
68	1:8	k4cf		rc://*/ta/man/translate/figs-metonymy	ἡ ῥάβδος τῆς εὐθύτητος ῥάβδος τῆς βασιλείας αὐτοῦ	1	Here, the word **scepter** refers to how the person who has the **scepter** rules. If it would be helpful in your language, you could express the idea by referring to how the person “rules” or “reigns.” Alternate translation: “with righteousness is how he rules his kingdom” (See: [[rc://*/ta/man/translate/figs-metonymy]])
69	1:8	iprl		rc://*/ta/man/translate/figs-abstractnouns	ἡ ῥάβδος τῆς εὐθύτητος	1	If your language does not use an abstract noun for the idea behind **righteousness**, you could express the idea by using an adjective such as “righteous.” Alternate translation: “a righteous scepter” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
70	1:8	vl1n		rc://*/ta/man/translate/figs-123person	αὐτοῦ	1	Here the author refers to the **Son** in the third person instead of in the second person. He is still referring to the same person. If it would be helpful in your language, you could continue to use **you** instead. Alternate translation: “your” (See: [[rc://*/ta/man/translate/figs-123person]])
71	1:8	b7f0		rc://*/ta/man/translate/translate-textvariants	αὐτοῦ	1	Most later manuscripts have “your” here instead of **his**. However, the earliest manuscripts have **his**, and later scribes probably changed it to “your” to be consistent with the rest of the quote. Unless there is a good reason not to use **his**, you should follow the ULT here. (See: [[rc://*/ta/man/translate/translate-textvariants]])
72	1:9	pl80		rc://*/ta/man/translate/figs-quotations	ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν; διὰ τοῦτο, ἔχρισέν σε ὁ Θεός, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου	1	If you do not use this form in your language, you could translate the sentences as indirect quotes instead of as direct quotes. Make sure that your translation fits with how you expressed the first half of the quote in the previous verse. Alternate translation: “He has loved righteousness and hated lawlessness. Therefore, God, his God, has anointed him with the oil of exultation more than his companions.” (See: [[rc://*/ta/man/translate/figs-quotations]])
73	1:9	p5va		rc://*/ta/man/translate/figs-yousingular	ἠγάπησας & ἐμίσησας & σε & σου & σου	1	Since the words **You**, **your**, and **you** refer to one person, the Son, all forms of **you** in this verse are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])
74	1:9	ollt		rc://*/ta/man/translate/figs-abstractnouns	δικαιοσύνην & ἀνομίαν	1	If your language does not use abstract nouns for the ideas behind **righteousness** and **lawlessness**, you could express the idea by using an adjective or adverbs. Alternate translation: “what is righteous … what is lawless” or “what people do righteously … what people do lawlessly” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
75	1:9	lu3m		rc://*/ta/man/translate/figs-doublet	ἔχρισέν & ὁ Θεός, ὁ Θεός σου	1	Here the quotation repeats the word **God** in order to emphasize that **God** is the one who “anoints” and also to identify him as **your God**, which means that he is the **God** whom **you** serve. If the repetition would be confusing in your language, you could express the idea by using **God** once and emphasizing the phrase in another way. Alternate translation: “the God whom you serve has anointed” (See: [[rc://*/ta/man/translate/figs-doublet]])
76	1:9	eyqe		rc://*/ta/man/translate/figs-123person	ἔχρισέν & ὁ Θεός, ὁ Θεός σου	1	Since **God** is the one speaking this quotation, he refers to himself in the third person here. If it would be helpful in your language, you could use the first person here to clarify that this is not another **God**. Alternate translation: “I, who am your God, have anointed” (See: [[rc://*/ta/man/translate/figs-123person]])
77	1:9	t9yw		rc://*/ta/man/translate/figs-metaphor	ἔχρισέν σε & ἔλαιον ἀγαλλιάσεως	1	In the author’s culture, people were often **anointed** with **oil** when they received special authority or power, including when a person became king. Here the author applies this “anointing” to the Son. In this situation, it refers to how God has exalted the Son and given him power and authority. The phrase **oil of exultation** refers to how the “anointing” leads to or results in **exultation**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “has honored and empowered you so that you exult” (See: [[rc://*/ta/man/translate/figs-metaphor]])
78	1:9	w1l1		rc://*/ta/man/translate/figs-possession	ἔλαιον ἀγαλλιάσεως	1	Here the quotation uses the possessive form to show that the **oil** leads to **exultation**. If it would be helpful in your language, you could express the idea with a word or phrase that indicates result. Alternate translation: “with the oil that leads to exultation” (See: [[rc://*/ta/man/translate/figs-possession]])
79	1:9	h3ne		rc://*/ta/man/translate/figs-abstractnouns	ἀγαλλιάσεως	1	If your language does not use an abstract noun for the idea behind **exultation**, you could express the idea by using a verb such as “exult” or “rejoice.” Alternate translation: “that makes you rejoice” or “which causes you to exult” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
80	1:9	akn8		rc://*/ta/man/translate/figs-extrainfo	τοὺς μετόχους σου	1	Here the author does not clarify who the **companions** are. In the context of the quotation, they probably referred to other people in the royal family who did not become king. In the context of Hebrews, they probably refer to those who believe in Jesus. God saves them, but he does not seat them at his right hand like he does with Jesus. However, neither the quotation nor the author of Hebrews state explicitly who the **companions** are, so you should leave their identify unspecified if possible. Alternate translation: “those who are with you” (See: [[rc://*/ta/man/translate/figs-extrainfo]])
81	1:10	nsd4		rc://*/ta/man/translate/writing-quotations	καί	1	Here and in the next two verses, the author quotes from the Old Testament. He uses **And** to indicate that these are more words that God says “with regard to the Son” (see [1:8](../01/08.md)). The audience would have understood that this was a quotation from the Old Testament, here from [Psalm 102:25–27](../psa/102/25.md). Since the author introduces this quotation as words that God has said about the Son, 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. Alternate translation: “God says further,” (See: [[rc://*/ta/man/translate/writing-quotations]])
82	1:10	pbzo		rc://*/ta/man/translate/figs-quotations	καί, σὺ κατ’ ἀρχάς, Κύριε, τὴν γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σού εἰσιν οἱ οὐρανοί	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the next two verses as an indirect quote as well. Alternate translation: “And further, according to the beginnings the Lord founded the earth, and the heavens are the works of his hands.” (See: [[rc://*/ta/man/translate/figs-quotations]])
83	1:10	html		rc://*/ta/man/translate/figs-parallelism	σὺ κατ’ ἀρχάς, Κύριε, τὴν γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σού εἰσιν οἱ οὐρανοί	1	This part of the quotation includes two statements that mean almost the same thing. One statement uses **earth** language, and the other uses **heavens** language. This was considered good poetry in the author’s culture, and **heavens** and **earth** together refer to everything that God made. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “according to the beginnings, O Lord, you founded the earth and the heavens” or “according to the beginnings, O Lord, you made everything, both earth and heavens” (See: [[rc://*/ta/man/translate/figs-parallelism]])
84	1:10	yp0w		rc://*/ta/man/translate/figs-yousingular	σὺ & ἐθεμελίωσας & σού	1	Since the words **you** and **your** refer to one person, the Son, **you** and **your** are singular here. (See: [[rc://*/ta/man/translate/figs-yousingular]])
85	1:10	tmu5		rc://*/ta/man/translate/figs-idiom	κατ’ ἀρχάς	1	Here, the phrase **according to the beginnings** refers to when all created things first came into being. In other words, the **beginnings** identifies the time when God created the universe. If it would be helpful in your language, you could use a word or phrase that refers to when everything first began to exist. Alternate translation: “when everything began to exist” or “at the beginning of the creation” (See: [[rc://*/ta/man/translate/figs-idiom]])
86	1:10	klk9		rc://*/ta/man/translate/figs-exclamations	Κύριε	1	Here, the word **Lord** directly addresses and names who **you** in the quote is. Use a form in your language that indicates direct address. Alternate translation: “O Lord” (See: [[rc://*/ta/man/translate/figs-exclamations]])
87	1:10	j64k		rc://*/ta/man/translate/figs-metaphor	τὴν γῆν ἐθεμελίωσας	1	Here the quotation refers to **the earth** as if it were a building that was set on a “foundation.” The **Lord** is the one who put **the earth** on its foundation or **founded** it. The author of the quotations speaks in this way in order to show that the **Lord** is the one who created and sustains **the earth**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “perfectly set up the earth” or “made the earth” (See: [[rc://*/ta/man/translate/figs-metaphor]])
88	1:10	k199		rc://*/ta/man/translate/figs-abstractnouns	ἔργα τῶν χειρῶν σού	1	If your language does not use an abstract noun for the idea behind **works**, you could express the idea by using a verb such as “make” or “do.” Alternate translation: “what your hands made” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
89	1:10	r19v		rc://*/ta/man/translate/figs-metonymy	τῶν χειρῶν σού	1	Here, the word **hands** refers to the power and action that a person has by which to do **works**. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “of your power” or “that you powerfully did” (See: [[rc://*/ta/man/translate/figs-metonymy]])
90	1:11	zugp		rc://*/ta/man/translate/figs-quotations	αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις; καὶ πάντες ὡς ἱμάτιον παλαιωθήσονται,	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the previous and following verses as indirect quotes as well. Alternate translation: “They themselves will perish, but he himself will continue; and they will all wear out like a garment.” (See: [[rc://*/ta/man/translate/figs-quotations]])
91	1:11	a6le		rc://*/ta/man/translate/writing-pronouns	αὐτοὶ ἀπολοῦνται & πάντες & παλαιωθήσονται	1	Here, the words **They** and **they** refer to the “earth” and the “heavens” mentioned in [1:10](../01/10.md), which together refer to everything that God has made. If it would be helpful in your language, you could clarify what **They** and **they** refer back to. Alternate translation: “Earth and heavens themselves will perish … they will all wear out” or “Every created thing itself will perish … every one of them will wear out” (See: [[rc://*/ta/man/translate/writing-pronouns]])
92	1:11	fqk2		rc://*/ta/man/translate/figs-rpronouns	αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις	1	Here, the words translated **themselves** and **yourself** emphasize the contrast between “them” and “you.” Consider using a natural way to emphasize this contrast in your language. Alternate translation: “It is they who will perish, but it is you who will continue” (See: [[rc://*/ta/man/translate/figs-rpronouns]])
93	1:11	g0dt		rc://*/ta/man/translate/figs-yousingular	σὺ & διαμένεις	1	Since the phrase **you yourself** refers to one person, the Son, **you yourself** is singular here. (See: [[rc://*/ta/man/translate/figs-yousingular]])
94	1:11	yl85		rc://*/ta/man/translate/translate-unknown	σὺ & διαμένεις	1	Here, the word **continue** is the exact opposite of **perish**. What **continue** means it that **you**, the Son, will never cease to exist or cease to live. If it would be helpful in your language, you could use a word or phrase that identifies the Son as one who never stops existing and functioning. Alternate translation: “you yourself will never perish” or “you yourself always exist” (See: [[rc://*/ta/man/translate/translate-unknown]])
95	1:11	qy4e		rc://*/ta/man/translate/figs-simile	πάντες ὡς ἱμάτιον παλαιωθήσονται	1	Here the author of the quotation compares the heavens and earth to a piece of clothing that gets old and eventually becomes useless. By speaking in this way, he illustrates how everything that God has created will eventually fall apart. If it would be helpful in your language, you could use a simile or express the idea plainly. Alternate translation: “they will all fall apart like a worn pair of shoes” or “they will eventually come to nothing” (See: [[rc://*/ta/man/translate/figs-simile]])
96	1:12	kl5e		rc://*/ta/man/translate/figs-quotations	καὶ ὡσεὶ περιβόλαιον ἑλίξεις αὐτούς, ὡς ἱμάτιον καὶ ἀλλαγήσονται; σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν.	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the previous two verses as an indirect quote as well. Alternate translation: “And as a cloak he will roll them up, and as a garment they will be changed. But he himself is the same, and his years will not fail.” (See: [[rc://*/ta/man/translate/figs-quotations]])
97	1:12	iar0		rc://*/ta/man/translate/figs-yousingular	ἑλίξεις & σὺ & εἶ & σου	1	Since the words **you**, **yourself**, and **your** refer to one person, the Son, all forms of **you** in this verse are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])
98	1:12	ienx		rc://*/ta/man/translate/writing-pronouns	αὐτούς & ἀλλαγήσονται	1	Just as in the previous verse, the words **them** and **they** here refer to the “earth” and the “heavens,” which identify everything that God has created. If it would be helpful in your language, you could make what **them** and **they** refer to explicit. Alternate translation: “the earth and heavens … they will be changed” or “all created things … they will be changed” (See: [[rc://*/ta/man/translate/writing-pronouns]])
99	1:12	c2n6		rc://*/ta/man/translate/figs-parallelism	καὶ ὡσεὶ περιβόλαιον ἑλίξεις αὐτούς, ὡς ἱμάτιον καὶ ἀλλαγήσονται	1	Here the quotation includes two statements that mean almost the same thing. One statement uses **cloak** and “rolling” language, and the other uses **garment** and “changing” language. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “And as a cloak you will change them” or “And as a garment they will be rolled up and changed” (See: [[rc://*/ta/man/translate/figs-parallelism]])
100	1:12	n4hl		rc://*/ta/man/translate/figs-simile	ὡσεὶ περιβόλαιον ἑλίξεις αὐτούς, ὡς ἱμάτιον καὶ ἀλλαγήσονται	1	Here the author continues to compare the heavens and earth to clothing, in this case a **cloak** or a **garment**. Both of these words refer to outer clothing. Both similes describe what a person would do with a dirty or old piece of clothing. They would “change” out of it, and they would **roll** it up to wash it or throw it away. The author of the quotation uses this simile to show that God will remove and replace what he has created as easily as a person changes out of an outer garment. If it would be helpful in your language, you could use a comparable simile or express the idea plainly. Alternate translation: “as a worn shoe you will throw them in a corner, and as an old shoe they will be taken off” or “you will remove them, and they will be transformed” (See: [[rc://*/ta/man/translate/figs-simile]])
101	1:12	iv4r		rc://*/ta/man/translate/figs-activepassive	ὡς ἱμάτιον καὶ ἀλλαγήσονται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on **they** who are **changed** rather than the person doing the “changing.” If you must state who does the action, the author implies that “the Lord” does it. Alternate translation: “and as a garment you will change them” (See: [[rc://*/ta/man/translate/figs-activepassive]])
102	1:12	ncsi		rc://*/ta/man/translate/figs-parallelism	σὺ & ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν	1	Here the quotation includes two statements that mean almost the same thing. One statement refers to how the Lord stays **the same**, and the other refers to how his **years will not fail**. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “you stay alive forever” or “you yourself are always the same” (See: [[rc://*/ta/man/translate/figs-parallelism]])
103	1:12	vg0t		rc://*/ta/man/translate/figs-rpronouns	σὺ & εἶ	1	Here, the word translated **yourself** emphasizes the contrast between “they” and “you.” Consider using a natural way to emphasize this contrast in your language. Alternate translation: “it is you who are” (See: [[rc://*/ta/man/translate/figs-rpronouns]])
104	1:12	i761		rc://*/ta/man/translate/translate-unknown	σὺ & ὁ αὐτὸς εἶ	1	Here, to be **the same** is the exact opposite of being **changed**. If it would be helpful in your language, you could use a word or phrase that describes someone who never changes. Alternate translation: “you yourself never change” or “you yourself stay exactly as you are” (See: [[rc://*/ta/man/translate/translate-unknown]])
105	1:12	v5mf		rc://*/ta/man/translate/figs-idiom	ἔτη σου οὐκ ἐκλείψουσιν	1	Here, the phrase **your years will not fail** means that a person is alive during every “year.” They will never run out of **years**, which means that they are always alive. If it would be helpful in your language, you could use a phrase that indicates that a person never dies or always lives. Alternate translation: “your life will never end” or “you will never run out of years” (See: [[rc://*/ta/man/translate/figs-idiom]])
106	1:13	pqs9		rc://*/ta/man/translate/writing-quotations	πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε	1	# General Information:\n\nHere the author quotes from the Old Testament. He does not introduce it as a quotation but instead as words that God has spoken to his Son, not to angels. However, the audience would have understood that this was a quotation from the Old Testament, specifically from [Psalm 110:1](../../psa/110/01.md). Since the author introduces the quotation as words that God has said to his Son, not to angels, you should introduce the quotations as words that someone has or has not 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. Alternate translation: “But to which of the angels has he ever spoken the words (See: [[rc://*/ta/man/translate/writing-quotations]])
107	1:13	z0hn		rc://*/ta/man/translate/figs-quotations	εἴρηκέν ποτε, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου, ὑποπόδιον τῶν ποδῶν σου	1	If you do not use this form in your language, you could translate the question as an indirect quote instead of as a direct quote. Alternate translation: “has he ever said that he should sit as his right hand until he makes his enemies a footstool for his feet” (See: [[rc://*/ta/man/translate/figs-quotations]])
108	1:13	kz68		rc://*/ta/man/translate/figs-rquestion	πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου, ὑποπόδιον τῶν ποδῶν σου?	1	The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question assumes that the answer is “none of them,” for God only said these words to his own Son. If it would be helpful in your language, you could express the idea with a strong negation. See how translated the similar question in [1:5](../01/05.md). Alternate translation: “But God has never said to any of the angels, ‘Sit at my right hand until I make your enemies a footstool for your feet.’” (See: [[rc://*/ta/man/translate/figs-rquestion]])
109	1:13	z0me		rc://*/ta/man/translate/writing-pronouns	εἴρηκέν ποτε	1	Here, **he** refers to God the Father. If it would be helpful in your language, you could make what **he** refers to explicit. Alternate translation: “has God ever said” (See: [[rc://*/ta/man/translate/writing-pronouns]])
110	1:13	k8j9		rc://*/ta/man/translate/figs-yousingular	κάθου & σου & σου	1	Since the words **Sit** and **your** refer to one person, the Son, all forms of **you** in this verse are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])
111	1:13	s6k7		rc://*/ta/man/translate/translate-symaction	κάθου ἐκ δεξιῶν μου	1	When someone sits at the **right hand** of God, it symbolizes that person’s honor, authority, and ability to rule. If it would be helpful in your language, you could express the idea more explicitly. See how you translated the similar words in [1:3](../01/03.md). Alternate translation: “Sit to rule at my right hand” or “Take the place of honor and authority at my right hand” (See: [[rc://*/ta/man/translate/translate-symaction]])
112	1:13	ee35		rc://*/ta/man/translate/figs-synecdoche	ἐκ δεξιῶν μου	1	Here, the phrase**at my right hand** 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 it would be helpful in your language, 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 my right side” or “at the honorable place next to me” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
113	1:13	ulp5		rc://*/ta/man/translate/figs-metaphor	ἕως ἂν θῶ τοὺς ἐχθρούς σου, ὑποπόδιον τῶν ποδῶν σου	1	Here the author of the quotation speaks as if the Son’s **enemies** could become a **footstool** on which he puts his **feet**. In the author’s culture, something that is under **feet** has been conquered and is powerless and shamed, so this means that God will conquer and shame all the **enemies** of the Son. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “until I make your enemies kneel before you” or “until I conquer and shame your enemies” (See: [[rc://*/ta/man/translate/figs-metaphor]])
114	1:14	fk5v		rc://*/ta/man/translate/figs-rquestion	οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα, εἰς διακονίαν ἀποστελλόμενα, διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν?	1	The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question assumes that the answer is “yes, they are.” If it would be helpful in your language, you could express the idea with a strong affirmation. Alternate translation: “What is true is that they are all ministering spirits, being sent for service for the sake of those who are going to inherit salvation.” (See: [[rc://*/ta/man/translate/figs-rquestion]])
115	1:14	dbg8		rc://*/ta/man/translate/writing-pronouns	εἰσὶν	1	Here, **they** refers to the “angels” in [1:13](../01/13.md). If it would be helpful in your language, you could refer to the “angels” explicitly. Alternate translation: “Are the angels” (See: [[rc://*/ta/man/translate/writing-pronouns]])
116	1:14	ds6z		rc://*/ta/man/translate/figs-activepassive	ἀποστελλόμενα	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the angels, who are **sent**, rather focusing on than the person doing the “sending.” If you must state who does the action, the author implies that “God” does it. Alternate translation: “those whom God sent” (See: [[rc://*/ta/man/translate/figs-activepassive]])
117	1:14	ivy4		rc://*/ta/man/translate/figs-abstractnouns	εἰς διακονίαν	1	If your language does not use an abstract noun for the idea behind **service**, you could express the idea by using a verb such as “serve.” Alternate translation: “to serve” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
118	1:14	v541		rc://*/ta/man/translate/figs-metaphor	κληρονομεῖν σωτηρίαν	1	Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that believers receive **salvation** from God. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “to receive salvation from God” or “to be given salvation by God” (See: [[rc://*/ta/man/translate/figs-metaphor]])
119	1:14	fgs4			τοὺς μέλλοντας	1	Alternate translation: “those who are about” or “those who are destined”
120	1:14	id6k		rc://*/ta/man/translate/figs-abstractnouns	κληρονομεῖν σωτηρίαν	1	If your language does not use an abstract noun for the idea behind **salvation**, you could express the idea by using a verb such as “save.” In this case, you may need to find another way to express the idea behind **inherit**. Alternate translation: “to be saved as a gift from God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
121	2:intro	s2gd				0	# Hebrews 2 General Notes\n\n## Structure and Formatting\n\n2. The Son and the angels (1:5–2:18)\n * Exhortation: Listen to the message! (2:1–4)\n * Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [2:6–8](../02/06.md), [12–13](../02/12.md), which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Angels\n\nIn this chapter, the author continues to speak about angels. In [2:2](../02/02.md), he refers to a tradition that says that God gave the law to Moses through angels. Then, in [2:5–9](../02/05.md), he shows that Jesus, not angels, is the one who rules the “world that is coming.” In fact, Jesus came for the sake of humans, not for angels ([2:16](../02/16.md)). Again, the author is not attacking angels. Instead, he uses angels, whom everyone knows are powerful and important, to show how much more important are Jesus and the salvation he offers. Translate “angels” the way you did in the previous chapter. (See: [[rc://*/tw/dict/bible/kt/angel]])\n\n### Jesus as high priest\n\nIn [2:17](../02/17.md), the author first refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. The author simply introduces the title “high priest” here, but he will develop the idea later. So, do not include any extra information here, but carefully consider how to translate “high priest” so that it fits with what the author later says about Jesus as a high priest. (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n## Important Figures of Speech in this Chapter\n\n### Kinship language\n\nThroughout this chapter, the author uses kinship language to describe those who believe in Jesus. They are God’s “sons” or “children” ([2:10](../02/10.md), [13–14](../02/13.md)), Jesus’ “brothers” ([2:11–12](../02/11.md), [17](../02/17.md)), and each is a “descendant of Abraham” ([2:16](../02/16.md)). As God’s children, they are Jesus’ brothers and part of the family of Abraham, who is Jesus’ ancestor. The idea that believers are part of God’s family is important in Hebrews and in the Bible in general, so, if possible, preserve this language in your translation. Consider using words that refer to adopted family members. (See: [[rc://*/tw/dict/bible/kt/son]], [[rc://*/tw/dict/bible/kt/children]], and [[rc://*/tw/dict/bible/kt/brother]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Who is the “man” in the quotation from Psalm 8?\n\nIn [2:6–8](../02/06.md), the author quotes from [Psalm 8:4–6](../psa/08/04.md). The psalm refers to “man” and “son of man.” In the context of the psalm itself, these words use the masculine singular form to refer to humans in general. However, Jesus used the phrase “Son of Man” to refer to himself during his earthly ministry. Some scholars argue that the author of Hebrews quotes “son of man” from Psalm 8 because he is using it to refer to Jesus directly. Others argue that the author uses “son of man” and “man” in the psalm quotation to refer to humans in general but then applies what the psalm says is true about humans to Jesus, who is the only human who is now “crowned with honor and glory” ([2:9](../02/09.md)). Since the author never refers to Jesus as “Son of Man,” this second option is probably correct. Consider how you can translate “man” and “son of man” in the psalm quotation so that they can apply first to humans in general and then to Jesus in particular.
122	2:1	x7px		rc://*/ta/man/translate/grammar-connect-logic-result	διὰ τοῦτο	1	# Connecting Statement:\n\nHere the author introduces a result or implication from what he said about the Son and the angels in [1:1–14](../01/01.md). Because God now speaks through his Son, who is greater than the angels, the audience needs to **give attention**. If it would be helpful in your language, you could use a word or phrase that draws an inference from the previous chapter. Alternate translation: “Because God is speaking through his Son” or “Because of all that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
123	2:1	ooqp			δεῖ περισσοτέρως προσέχειν ἡμᾶς	1	Alternate translation: “it is most important for us to give attention” or “we must above all give attention”
124	2:1	ol8m		rc://*/ta/man/translate/figs-infostructure	δεῖ περισσοτέρως προσέχειν ἡμᾶς	1	Here, the phrase **far more** could modify (1) **necessary**. See the ULT. (2) **give attention**. Alternate translation: “it is necessary for us to give far more attention” (See: [[rc://*/ta/man/translate/figs-infostructure]])
125	2:1	a2af			δεῖ περισσοτέρως προσέχειν ἡμᾶς	1	Here the author does not specify what he is comparing **far more** with. He could be: (1) using the comparative **far more** to emphasize how important it is to **give attention**. In this case, he is not making a comparison at all. Alternate translation: “it is most necessary for us to give attention” (2) comparing how they should **give attention** with how those who receive messages from angels **give attention**. Alternate translation: “it is far more necessary for us than for those who hear angels to give attention” (3) comparing how they should **give attention** with how they are currently giving **attention**. Alternate translation: “it is necessary for us to give far more attention that we have been giving”
126	2:1	wzt9		rc://*/ta/man/translate/figs-abstractnouns	προσέχειν	1	If your language does not use an abstract noun for the idea behind **attention**, you could express the idea by using a verb such as “attend” or “focus.” Alternate translation: “to attend” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
127	2:1	e724		rc://*/ta/man/translate/figs-activepassive	τοῖς ἀκουσθεῖσιν	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **heard** rather than focusing on the person doing the “hearing.” If you must state who did the action, the author implies that “we” did it. Alternate translation: “to the things that we heard” (See: [[rc://*/ta/man/translate/figs-activepassive]])
128	2:1	ayd1		rc://*/ta/man/translate/figs-metaphor	μήποτε παραρυῶμεν	1	Here the author speaks as if the audience were boats that could **drift away** from where they were moored. In this metaphor, the place where the boats are moored is the good news about Jesus, and “drifting away” from this place refers to slowly failing to believe this good news. The author uses this metaphor to encourage the audience to remain “moored” to the good news by continuing to focus on it and firmly believe it. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “so that we might not slide from them” or “so that we might not slowly fail to believe” (See: [[rc://*/ta/man/translate/figs-metaphor]])
129	2:2	omsr		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, **For** introduces the reason why “it is far more necessary for us to give attention” to the message ([2:1](../02/01.md)). This reason continues into the next verse ([2:3](../02/03.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis. Alternate translation: “You can tell that we need to give attention because,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
130	2:2	k5kb		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ γὰρ ὁ & λόγος	1	Here the author is speaking as if these things were a hypothetical possibility, but he means that they are actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what the author is saying is not certain, then you could express the idea by using a word such as “since” or “because.” Alternate translation: “For since the message” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
131	2:2	gea1		rc://*/ta/man/translate/figs-explicit	ὁ δι’ ἀγγέλων λαληθεὶς λόγος	1	In the author’s culture, people believed that God gave his law to Moses through angels. Here, **the message spoken through angels** refers to this law that Moses received from God with angels as the messengers. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the message spoken through angels to Moses” or “Moses’ law, which was spoken through angels,” (See: [[rc://*/ta/man/translate/figs-explicit]])
132	2:2	j4fa		rc://*/ta/man/translate/figs-activepassive	ὁ δι’ ἀγγέλων λαληθεὶς λόγος	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what was **spoken** rather than focusing on the person doing the “speaking.” If you must state who did the action, the author implies that “God” did it by means of angels. Alternate translation: “the message that God spoke through angels” (See: [[rc://*/ta/man/translate/figs-activepassive]])
133	2:2	u52i		rc://*/ta/man/translate/figs-abstractnouns	πᾶσα παράβασις καὶ παρακοὴ	1	If your language does not use abstract nouns for the ideas behind **transgression** and **disobedience**, you could express the ideas by using a verbs such as “transgress” and “disobey.” Alternate translation: “any person who transgressed and disobeyed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
134	2:2	y2y7		rc://*/ta/man/translate/figs-doublet	παράβασις καὶ παρακοὴ	1	Here, the words **transgression** and **disobedience** mean almost the same thing. The word **transgression** refers to when someone breaks a law or command that they know about. The word **disobedience** refers to when someone hears a law or command and ignores it. The author uses both words to emphasize that any kind of law-breaking was punished. If you do not have words that represent these two ideas, and if the repetition would be confusing, you could express the idea with a single word or phrase. Alternate translation: “misdeed” or “case of law-breaking” (See: [[rc://*/ta/man/translate/figs-doublet]])
135	2:2	qyo8		rc://*/ta/man/translate/figs-abstractnouns	ἔλαβεν ἔνδικον μισθαποδοσίαν	1	If your language does not use an abstract noun for the idea behind **penalty**, you could express the idea by using a verb such as “punish” or “penalize.” Alternate translation: “was justly penalized” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
136	2:3	fv4q		rc://*/ta/man/translate/figs-rquestion	πῶς ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας?	1	The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question assumes that the answer is “we will not.” If it would be helpful in your language, you could express the idea with a strong negation. Alternate translation: “we will definitely not escape, having neglected so great a salvation.” (See: [[rc://*/ta/man/translate/figs-rquestion]])
137	2:3	mrsy		rc://*/ta/man/translate/figs-explicit	ἡμεῖς ἐκφευξόμεθα	1	Here the author implies that **we** will not **escape** what those under the law experienced when they broke that law, a “just penalty” ([2:2](../02/02.md)). So, he does not include what **we escape** because he stated it in the last verse. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “will we escape the penalty” or “will we escape just punishment” (See: [[rc://*/ta/man/translate/figs-explicit]])
138	2:3	vond		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας	1	Here, the phrase **having neglected** introduces a hypothetical possibility. The author is not claiming that he or his audience have **neglected** or will “neglect” the **salvation**. Instead, he is asking the question about what we would happen if he or his audience did “neglect” the **salvation**. If it would be helpful in your language, you could use a form that introduces a possibility. Alternate translation: “will we escape if we neglect so great a salvation” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]])
139	2:3	i2zv		rc://*/ta/man/translate/translate-unknown	ἀμελήσαντες	1	Here, the word **neglected** refers to ignoring or failing to pay attention to something. If it would be helpful in your language, you could use a word or phrase that expresses the idea more clearly. Alternate translation: “paying no attention to” or “considering unimportant” (See: [[rc://*/ta/man/translate/translate-unknown]])
140	2:3	gm6v		rc://*/ta/man/translate/figs-abstractnouns	τηλικαύτης & σωτηρίας? ἥτις	1	If your language does not use an abstract noun for the idea behind **salvation**, you could express the idea by using a verb such as “save.” Alternate translation: “the amazing way in which God saves us? This way in which God saves us” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
141	2:3	dmsh		rc://*/ta/man/translate/figs-metonymy	τηλικαύτης & σωτηρίας? ἥτις	1	Here, the word **salvation** refers to the “message” about **salvation**. The author makes this clear in the second half of the verse, when he refers to how the **salvation** is **spoken**. If it would be helpful in your language, you could express the idea by referring to a “message” or “proclamation” about **salvation**. Alternate translation: “the proclamation about so great a salvation? Which proclamation about salvation” (See: [[rc://*/ta/man/translate/figs-metonymy]])
142	2:3	dyn1		rc://*/ta/man/translate/figs-activepassive	ἀρχὴν λαβοῦσα, λαλεῖσθαι διὰ τοῦ Κυρίου	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what was **chosen** and **spoken** rather than focusing on the person doing the “choosing” and “speaking.” If you must state who did the action, the author implies that “God” did the “choosing” and **the Lord** did the “speaking.” Alternate translation: “God having chosen the Lord to speak it first” (See: [[rc://*/ta/man/translate/figs-activepassive]])
143	2:3	le2l		rc://*/ta/man/translate/figs-idiom	ἀρχὴν λαβοῦσα, λαλεῖσθαι	1	Here, the phrase **first having been chosen** identifies that something was the **first** or began some process. If it would be helpful in your language, you could use a word or phrase that identifies that something begins a process or was the **first**. Alternate translation: “first spoken” or “which had its beginning when it was spoken” (See: [[rc://*/ta/man/translate/figs-idiom]])
144	2:3	fpvx		rc://*/ta/man/translate/figs-activepassive	ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐβεβαιώθη	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what was **confirmed** rather than focusing on the people doing the “confirming.” Alternate translation: “those who heard confirmed to us” (See: [[rc://*/ta/man/translate/figs-activepassive]])
145	2:4	k4j9		rc://*/ta/man/translate/figs-abstractnouns	σημείοις & καὶ τέρασιν, καὶ ποικίλαις δυνάμεσιν, καὶ Πνεύματος Ἁγίου μερισμοῖς	1	If your language does not use abstract nouns for the ideas behind **signs**, **wonders**, **miracles**, and **distributions**, you could express the ideas by using verbal phrases. Alternate translation: “by enabling people to do amazing and wonderful things, to act powerfully in various ways, and to be empowered by the Holy Spirit” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
146	2:4	li2n		rc://*/ta/man/translate/figs-doublet	σημείοις & καὶ τέρασιν, καὶ ποικίλαις δυνάμεσιν	1	Here the author uses three similar words to describe supernatural acts that God empowers his people to do. The word **signs** emphasizes that these acts reveal something; the word **wonders** emphasizes that these acts are amazing or unusual; the word **miracles** emphasizes that these acts are powerful. The author uses these three words to show that God uses lots of things to “testify” to the truth of the message about salvation. If your language does not have different words that emphasize these three aspects of the supernatural acts, you could combine two or all three of these words into one word or phrase and emphasize the variety of testimonies in another way. Alternate translation: “by many and various miracles” or “by many signs and various miracles” (See: [[rc://*/ta/man/translate/figs-doublet]])
147	2:4	ix3o		rc://*/ta/man/translate/translate-unknown	Πνεύματος Ἁγίου μερισμοῖς	1	Here, the word **distributions** refers to specific ways in which the **Holy Spirit** empowers people. Sometimes these specific ways are referred to as “gifts.” If it would be helpful in your language, you could use a word or phrase that refers to how people receive specific “gifts” or “empowerings” from the **Holy Spirit**. Alternate translation: “gifts from the Holy Spirit” or “specific empowerings of the Holy Spirit” (See: [[rc://*/ta/man/translate/translate-unknown]])
148	2:4	m2p8		rc://*/ta/man/translate/figs-abstractnouns	κατὰ τὴν αὐτοῦ θέλησιν	1	If your language does not use an abstract noun for the idea behind **will**, you could express the idea by using a verb such as “want” or “chose.” Alternate translation: “in just the way he wanted to do it” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
149	2:4	jsav		rc://*/ta/man/translate/writing-pronouns	αὐτοῦ	1	Here, the word **his** could refer to: (1) **God**. Alternate translation: “God’s” (2) **the Holy Spirit**. Alternate translation: “the Spirit’s” or “his own” (See: [[rc://*/ta/man/translate/writing-pronouns]])
150	2:5	i3bh		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** primarily introduces a new topic into the discussion. However, it may also indicate that what the author says about this new topic supports or gives a basis for an earlier claim. If this is so, **For** could introduce support for the claim in [2:1](../02/01.md) about the need to “give attention,” or it could introduce support for the arguments in [1:5–14](../01/05.md) about how the Son is superior to the angels. If it would be helpful in your language, you could use a word or phrase that introduces a new section, or you could leave **For** untranslated. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
151	2:5	rqr9		rc://*/ta/man/translate/translate-unknown	τὴν οἰκουμένην τὴν μέλλουσαν	1	Here, the word **world** is the same word that is translated “world” in [1:6](../01/06.md), and the author probably has the same **world** in mind here. He specifies that it is **coming**, which means that humans on earth do not yet experience this **world** but will experience it some day, when Jesus comes back. If it would be helpful in your language, you could express the idea in the same way you did in [1:6](../01/06.md) and include the idea that humans will someday experience this **world**. Alternate translation: “the new world that God will give us” (See: [[rc://*/ta/man/translate/translate-unknown]])
152	2:5	bztr		rc://*/ta/man/translate/figs-exclusive	λαλοῦμεν	1	Here, the word **we** refers to the author, who is one who “speaks.” However, the author assumed that the audience was involved in the conversation by “hearing” what he “spoke,” so he uses **we**. If it would be helpful in your language, you could refer to just the speaker by using a pronoun such as “I.” Alternate translation: “I am speaking” or “I am telling you” (See: [[rc://*/ta/man/translate/figs-exclusive]])
153	2:6	jh56		rc://*/ta/man/translate/writing-quotations	διεμαρτύρατο & πού τις λέγων	1	# General Information:\n\nHere and in the next two verses, the author quotes from the Old Testament. He intentionally uses vague words to introduce the quotation, and he does not identify who wrote the words or where they could be found. The quotation comes from [Psalm 8:4–6](../../psa/08/04.md). Since the author intentionally avoids giving information about where the quotation comes from, you should not include such information in your translation. If your readers would not know where the quote comes from, you could include the reference in a footnote. Alternate translation: “you can read these words in the Scriptures:” (See: [[rc://*/ta/man/translate/writing-quotations]])
154	2:6	m30v		rc://*/ta/man/translate/figs-quotations	λέγων, τί ἐστιν ἄνθρωπος, ὅτι μιμνῄσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν?	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the floowing two verses as an indirect quote as well. Alternate translation: “asking about what man is that you remember, or a son of man, that you watch over him.” (See: [[rc://*/ta/man/translate/figs-quotations]])
155	2:6	df5a		rc://*/ta/man/translate/figs-rquestion	τί ἐστιν ἄνθρωπος, ὅτι μιμνῄσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν?	1	The author does not include this question because he is looking for information. Rather, he includes it to involve the audience in what he is arguing. The question assumes that the answer is “nothing,” for nothing about **man** or a **son of man** is significant enough for God to **remember** or **watch over** him. If it would be helpful in your language, you could express the idea with a strong negation. Alternate translation: “Man has nothing that should make you remember him, and a son of man has nothing that should make you watch over him.” (See: [[rc://*/ta/man/translate/figs-rquestion]])
156	2:6	mz3y		rc://*/ta/man/translate/figs-parallelism	τί ἐστιν ἄνθρωπος, ὅτι μιμνῄσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν	1	Here, the quotation includes two questions that mean almost the same thing. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “What is man, that you care about him” or “What is a son of man that you remember him” (See: [[rc://*/ta/man/translate/figs-parallelism]])
157	2:6	vj7h		rc://*/ta/man/translate/figs-gendernotations	ἄνθρωπος & αὐτοῦ & υἱὸς ἀνθρώπου & αὐτόν	1	The quotation refers to **man** and **son of man**, which are both singular and masculine. The author could intend these words primarily to identify: (1) humans in general. While he goes on to identify Jesus as the only human who currently fulfills these words (see [2:9](../02/09.md)), he intends the words first of all to refer to humans in general. Alternate translation: “a human … him or her … a child of a human … him or her” (2) Jesus, who calls himself a **son of man**. In this case, you should preserve the singular and masculine language. Alternate translation: “Man … him … the Son of Man … him” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
158	2:6	j50u		rc://*/ta/man/translate/figs-yousingular	μιμνῄσκῃ & ἐπισκέπτῃ	1	Since the author of the quotation is speaking to God, the word **you** in this verse is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])
159	2:6	wkd9		rc://*/ta/man/translate/figs-idiom	υἱὸς ἀνθρώπου	1	In the culture of the quotation’s author, the phrase **son of man** was a way to refer to a person who was descended from other humans. In other words, it is another way to say **man** or “human.” Jesus used this phrase to refer to himself during his earthly life, so it is possible that the author of Hebrews intended **son of man** to refer to Jesus directly. However, the author never uses **son of man** to refer to Jesus anywhere else. If it would be helpful in your language, you could: (1) use a word or phrase that refers to humans in general. Alternate translation: “a human being” (2) use the same phrase that Jesus used to refer to himself. Alternate translation: “the Son of Man” (See: [[rc://*/ta/man/translate/figs-idiom]])
160	2:6	e47v		rc://*/ta/man/translate/figs-ellipsis	υἱὸς ἀνθρώπου	1	Here, the author does not include “what is” because he used these words in the first part of the sentence. If it would be helpful in your language, you could include these words here. Alternate translation: “what is a son of man” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
161	2:7	pig3		rc://*/ta/man/translate/figs-quotations	ἠλάττωσας αὐτὸν, βραχύ τι παρ’ ἀγγέλους; δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν	1	If you do not use this form in your language, you could translate these clauses as indirect quotes instead of as direct quotes. Make sure that your translation fits with how you expressed the first part of the quote in the previous verse. Alternate translation: “You have made him a little lower than the angels; you have crowned him with glory and honor” (See: [[rc://*/ta/man/translate/figs-quotations]])
162	2:7	yb4f		rc://*/ta/man/translate/figs-yousingular	ἠλάττωσας αὐτὸν, βραχύ τι & ἐστεφάνωσας	1	Since the author of the quotation is speaking to God, the word **you** in this verse is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])
163	2:7	q9rb		rc://*/ta/man/translate/figs-gendernotations	αὐτὸν & αὐτόν	1	Just as in [2:6](../02/06.md), the word **him** could primarily refer to: (1) humans in general. Alternate translation: “him or her … him or her” (2) Jesus. Alternate translation: “him … him” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
164	2:7	ka5a		rc://*/ta/man/translate/figs-metaphor	ἠλάττωσας αὐτὸν, βραχύ τι παρ’ ἀγγέλους	1	Here the quotation refers to how humans are **lower than the angels**. While he may have believed that this was true in terms of spatial placement, since **angels** live in heaven “above” and humans live on earth “below,” the point is primarily about status and power. Being **lower** means that humans have less status and power than angels. If it would be helpful in your language, you could use a comparable idiom or a phrase that describes how humans have less status and power than **angels**. Alternate translation: “You have given him a little less status than the angels” or “You have made him a little less important than the angels” (See: [[rc://*/ta/man/translate/figs-metaphor]])
165	2:7	s6dd		rc://*/ta/man/translate/figs-idiom	βραχύ τι	1	Here, the phrase **a little** could refer primarily to place or to time. The author eventually applies the phrase to how Jesus was lower than the angels for **a little** time (see [2:9](../02/09.md)). However, the quotation itself suggests that humans have a place that is **a little** lower. If that is true, then the author later uses **a little** to refer to time in a play on words. You could express **a little** so that it refers to: (1) place. Alternate translation: “a little bit” (2) time. Alternate translation: “for a little while” (See: [[rc://*/ta/man/translate/figs-idiom]])
166	2:7	s85x		rc://*/ta/man/translate/figs-metaphor	δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν	1	Here the quotation refers to the **glory** and **honor** that God gave to humans as if, together, they formed a crown to be placed on the head of a king to signify his power and authority. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “you gave him great glory and honor” (See: [[rc://*/ta/man/translate/figs-metaphor]])
167	2:7	tjn6		rc://*/ta/man/translate/figs-abstractnouns	δόξῃ καὶ τιμῇ	1	If your language does not use abstract nouns for the ideas behind **glory** and **honor**, you could express the ideas by using adjectives such as “glorious” and “honorable,” or you could use verbal phrases. Alternate translation: “so that he is glorious and honorable” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
168	2:7	z8ub		rc://*/ta/man/translate/figs-doublet	δόξῃ καὶ τιμῇ	1	Here, the words **glory** and **honor** mean almost the same thing. The quotation uses both words to emphasize how much **glory and honor** God gave to humans. If you do not have two words that express this particular meaning, and if the repetition would be confusing, you could use one word or phrase here. Alternate translation: “with glory” or “with glorious honor”(See: [[rc://*/ta/man/translate/figs-doublet]])
169	2:7	nee4		rc://*/ta/man/translate/translate-textvariants	τιμῇ	1	After the word **honor**, many ancient manuscripts add the clause “and you have put him over the works of your hands.” This clause is in the psalm that the author quotes from (see [Psalm 8:6](../../psa/08/06.md)). However, most likely the author did not include this clause because it was not important to the point he is making. Later, scribes probably added the clause because they knew that it was in the Psalm. If possible, do not include the clause here. (See: [[rc://*/ta/man/translate/translate-textvariants]])
170	2:8	o9o7		rc://*/ta/man/translate/figs-quotations	πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ.	1	If you do not use this form in your language, you could translate the clause as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the previous two verses as an indirect quote as well. Alternate translation: “You have subjected all things under his feet.” (See: [[rc://*/ta/man/translate/figs-quotations]])
171	2:8	yn89		rc://*/ta/man/translate/figs-yousingular	ὑπέταξας	1	Since the author of the quotation is speaking to God, here the word **you** is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])
172	2:8	k5j2		rc://*/ta/man/translate/figs-metaphor	πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ	1	Here the author of the quotation speaks as if **all things** could be under the **feet** of humans. In the author’s culture, something that is under feet has been conquered and is controlled by the person whose feet it is under. The point is that **all things** are conquered and controlled by humans. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “You made him control all things” or “You gave him authority over all things” (See: [[rc://*/ta/man/translate/figs-metaphor]])
173	2:8	ac9f		rc://*/ta/man/translate/figs-gendernotations	αὐτοῦ & αὐτῷ & αὐτῷ	1	Just as in [2:6–7](../02/06.md), the words **his** and **him** could primarily refer to: (1) humans in general. Alternate translation: “his or her … to him or her … to him or her” (2) Jesus. Alternate translation: “his … to him … to him” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
174	2:8	sq9i		rc://*/ta/man/translate/writing-quotations	ἐν τῷ γὰρ ὑποτάξαι τὰ πάντα	1	Here, the phrase **For in** introduces a restatement of part of the quote. The author restates this portion of the quote (**subjecting all the things**) so that he can comment on it. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “By using the phrase ‘subjecting all the things’” or “For with the words ‘subjecting all the things’” (See: [[rc://*/ta/man/translate/writing-quotations]])
175	2:8	nwci		rc://*/ta/man/translate/writing-pronouns	ἀφῆκεν	1	Here, the word **he** refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God left” (See: [[rc://*/ta/man/translate/writing-pronouns]])
176	2:8	rf44		rc://*/ta/man/translate/figs-doublenegatives	οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον	1	Here, the phrase **nothing not** means that there are no exceptions to how all things will be **subjected** to **him**. If it would be helpful in your language, you could use a form that only includes one negative. Alternate translation: “he did not omit anything that could be subjected to him” (See: [[rc://*/ta/man/translate/figs-doublenegatives]])
177	2:8	xy7c		rc://*/ta/man/translate/figs-activepassive	οὐδὲν & ἀνυπότακτον & τὰ πάντα ὑποτεταγμένα	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **subjected** rather than focusing on the person doing the “subjecting.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “nothing that God did not subject … God subjecting all the things” (See: [[rc://*/ta/man/translate/figs-activepassive]])
178	2:9	wlt0		rc://*/ta/man/translate/figs-metaphor	τὸν & βραχύ τι παρ’ ἀγγέλους ἠλαττωμένον	1	Here the author refers to how Jesus was **lower than the angels**. While he may have believed that this was true in terms of spatial placement, since angels live in heaven “above” and Jesus lived on earth “below,” the point is primarily about status and power. Being **lower** means that **Jesus** had less status and power than the **angels**. If it would be helpful in your language, you could use a comparable phrase that describes how **Jesus** had less status and power than **angels** during his incarnate life. See how you translated this clause in [2:7](../02/07.md). Alternate translation: “who had a little less status than the angels” or “who was a little less important than the angels” (See: [[rc://*/ta/man/translate/figs-metaphor]])
179	2:9	ma4j		rc://*/ta/man/translate/figs-activepassive	βραχύ τι & ἠλαττωμένον	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on **Jesus**, who **was made**, rather than focusing on the person doing the “making.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “whom God made a little lower” (See: [[rc://*/ta/man/translate/figs-activepassive]])
180	2:9	ck8i		rc://*/ta/man/translate/figs-idiom	βραχύ τι	1	Here, the phrase **a little** could refer primarily to place or to time. Here, it is likely that the author uses the phrase to show that Jesus was lower than the angels for **a little** time. However, the phrase in the quotation in [2:7](../02/07.md) suggested that humans have a place that is **a little** lower. If that is true, then the author uses the same phrase that referred to place in the quotation, but he uses it to refer to time. You could express **a little** so that it refers to: (1) time. Alternate translation: “for a little while” (2) place. Alternate translation: “a little bit” (See: [[rc://*/ta/man/translate/figs-idiom]])
181	2:9	i4fc		rc://*/ta/man/translate/figs-metaphor	δόξῃ καὶ τιμῇ ἐστεφανωμένον	1	Here the quotation refers to the **glory** and **honor** that God gave to **Jesus** as if, together, they formed a crown to be placed on the head of a king to signify his power and authority. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. See how you translated this phrase in [2:7](../02/07.md). Alternate translation: “given great glory and honor” (See: [[rc://*/ta/man/translate/figs-metaphor]])
182	2:9	uri1		rc://*/ta/man/translate/figs-activepassive	ἐστεφανωμένον	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on **Jesus**, who is **crowned**, rather than focusing on the person doing the “crowning.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “whom God crowned” (See: [[rc://*/ta/man/translate/figs-activepassive]])
183	2:9	oe0n		rc://*/ta/man/translate/figs-abstractnouns	δόξῃ καὶ τιμῇ	1	If your language does not use abstract nouns for the ideas behind **glory** and **honor**, you could express the ideas by using adjectives such as “glorious” and “honorable,” or you could use verbal phrases. Alternate translation: “so that he is glorious and honorable” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
184	2:9	r53e		rc://*/ta/man/translate/figs-possession	διὰ τὸ πάθημα τοῦ θανάτου	1	Here the author uses the possessive form to refer to **suffering** that is the experience of **death**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “because he suffered death” or “because he experienced death” (See: [[rc://*/ta/man/translate/figs-possession]])
185	2:9	ovkx		rc://*/ta/man/translate/figs-abstractnouns	τὸ πάθημα τοῦ θανάτου	1	If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “the fact that he died” or “his suffering that led to him dying” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
186	2:9	bgrc		rc://*/ta/man/translate/figs-abstractnouns	χάριτι Θεοῦ	1	If your language does not use an abstract noun for the idea behind **grace**, you could express the idea by using an adjective such as “kind” or “gracious.” Alternate translation: “by God’s kind action” or “by how God acts kindly” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
187	2:9	bil4		rc://*/ta/man/translate/figs-metaphor	γεύσηται θανάτου	1	Here the author speaks as if **death** were food that people could **taste**. He speaks in this way to show that Jesus experienced death as much as a person who eats food truly experiences that food. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “he might experience death” or “he participate in death (See: [[rc://*/ta/man/translate/figs-metaphor]])
188	2:9	yyoa		rc://*/ta/man/translate/figs-abstractnouns	γεύσηται θανάτου	1	If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “he might taste what dying is like” or “he might die” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
189	2:10	bwa6		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces an explanation of how and why Jesus “tastes of death on behalf of everyone.” If it would be helpful in your language, you could use a phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Now” or “Here is why that happened:” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
190	2:10	wsni		rc://*/ta/man/translate/translate-unknown	ἔπρεπεν	1	Here, the phrase **it was proper** identifies that something is appropriate or correct for a specific situation. If it would be helpful in your language, you could use a word or phrase that refers to correct or appropriate behavior. Alternate translation: “it was fitting” (See: [[rc://*/ta/man/translate/translate-unknown]])
191	2:10	fjmw		rc://*/ta/man/translate/writing-pronouns	αὐτῷ	1	Here, the word **him** refers to God the Father, who is the one who “perfects” the **founding leader**, who is Jesus. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “for God the Father” (See: [[rc://*/ta/man/translate/writing-pronouns]])
192	2:10	dp82		rc://*/ta/man/translate/figs-infostructure	πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν, διὰ παθημάτων τελειῶσαι.	1	Here, the phrase **having brought many sons into glory** could refer to: (1) what the **founding leader**, Jesus, does. Alternate translation: “to perfect through sufferings the one who has brought many sons into glory, who is the founding leader of their salvation” (2) what God the Father does. Alternate translation: “who has brought many sons into glory, to perfect the founding leader of their salvation through sufferings” (See: [[rc://*/ta/man/translate/figs-infostructure]])
193	2:10	ou87			πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα	1	Here, the phrase **having brought** emphasizes the beginning of the process more than its completion. The point is that the “bringing” of “many sons into glory” has begun. If it would be helpful in your language, you could make it clearer that the phrase **having brought** emphasizes the beginning of the “bringing.” Alternate translation: “having started bringing many sons into glory”
194	2:10	r899		rc://*/ta/man/translate/figs-metaphor	πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα	1	Here the author speaks of **glory** as if it were a place into which the **sons** could be **brought**. The author speaks in this way to identify **glory** as a goal toward which those who believe are aiming. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “having given glory to many sons” or “having oriented many sons toward glory” (See: [[rc://*/ta/man/translate/figs-metaphor]])
195	2:10	l95y		rc://*/ta/man/translate/figs-gendernotations	πολλοὺς υἱοὺς	1	Here, the phrase **many sons** refers to all those who believe in Jesus, who are **many**. The phrase includes both males and females, and it does not exclude anyone who believes. If it would be helpful in your language, you could use a word or phrase that identifies everyone who believes, both male and female. Alternate translation: “the many sons and daughters” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
196	2:10	scid		rc://*/ta/man/translate/translate-kinship	πολλοὺς υἱοὺς	1	Here, the word **sons** refers to everyone who believes. Just as Jesus is a **son** of God the Father (see [1:2](../01/02.md)), those who believe in him are also **sons** of God. While they are not **sons** eternally, like Jesus is, they are adopted as **sons** when they believe. This is an important idea in Hebrews, so preserve the language of kinship if possible. If it would be helpful in your language, you could express the idea by using an analogy. Alternate translation: “having brought believers, who are like God’s sons,” (See: [[rc://*/ta/man/translate/translate-kinship]])
197	2:10	nkus		rc://*/ta/man/translate/figs-abstractnouns	εἰς δόξαν	1	If your language does not use an abstract noun for the idea behind **glory**, you could express the idea by using an adjective such as “glorious.” Alternate translation: “into a glorious place” or “into glorious salvation” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
198	2:10	sw9t		rc://*/ta/man/translate/figs-possession	τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν	1	Here the author uses the possessive form to speak of Jesus, the **founding leader**, who establishes and leads his people to **salvation**. If it would be helpful in your language, you could use a verbal phrase that refers to what Jesus does as **founding leader**. Alternate translation: “the one who leads them to salvation” or “their leader, who establishes their salvation,” (See: [[rc://*/ta/man/translate/figs-possession]])
199	2:10	l321		rc://*/ta/man/translate/figs-abstractnouns	τῆς σωτηρίας αὐτῶν, διὰ παθημάτων	1	If your language does not use abstract nouns for the ideas behind **salvation** and **sufferings**, you could express the ideas by using verbs such as “save” and “suffer.” Alternate translation: “who saves them through what he suffered” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
200	2:11	ky9v		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces an explanation of how believers can be called “sons” (see [2:10](../02/10.md)) and of why Jesus suffered in order to save these “sons.” If it would be helpful in your language, you could use a word or phrase that does introduce an explanation, or you could leave **For** untranslated. Alternate translation: “Everyone who believes is a son, because” or “He saved them through sufferings because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
201	2:11	jy9p		rc://*/ta/man/translate/figs-explicit	ὅ & ἁγιάζων, καὶ οἱ ἁγιαζόμενοι	1	# General Information:\n\nHere, the phrase **the one who sanctifies** refers to Jesus, and the phrase **those who are being sanctified** refers to believers. If it would be helpful in your language, you could make explicit that the pronoun refers to Jesus. Alternate translation: “the one who sanctifies, Jesus, and we who are being sanctified” (See: [[rc://*/ta/man/translate/figs-explicit]])
202	2:11	jzw3		rc://*/ta/man/translate/figs-activepassive	οἱ ἁγιαζόμενοι	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **being sanctified** rather than focusing on the person doing the “sanctifying.” If you must state who does the action, the author implies that “Jesus” does it. Alternate translation: “those whom Jesus is sanctifying” or “those whom he is sanctifying” (See: [[rc://*/ta/man/translate/figs-activepassive]])
203	2:11	bj7i		rc://*/ta/man/translate/figs-explicit	ἐξ ἑνὸς πάντες	1	Here, the word **one** could refer to: (1) God the Father, who is the source of all humans and also of God the Son. Alternate translation: “all have one source, God himself” or “all have the same Father” (2) type or common origin. Alternate translation: “all have one common origin” or “are all humans together” (See: [[rc://*/ta/man/translate/figs-explicit]])
204	2:11	ul23		rc://*/ta/man/translate/writing-pronouns	οὐκ ἐπαισχύνεται	1	Here, the word **he** refers back to the **the one who sanctifies**, who is Jesus. If it would be helpful in your language, you could make explicit that the pronoun refers to Jesus. Alternate translation: “Jesus is not ashamed” (See: [[rc://*/ta/man/translate/writing-pronouns]])
205	2:11	k1q5		rc://*/ta/man/translate/figs-litotes	οὐκ ἐπαισχύνεται	1	Here the author uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If it would be helpful in your language, you could express the meaning positively. Alternate translation: “he is proud” (See: [[rc://*/ta/man/translate/figs-litotes]])
206	2:11	h8rz		rc://*/ta/man/translate/figs-activepassive	οὐκ ἐπαισχύνεται & καλεῖν	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the person who is **ashamed** rather than focusing on the person doing the “shaming.” Alternate translation: “he does not feel shame when he calls” or “he does not worry when others shame him for calling” (See: [[rc://*/ta/man/translate/figs-activepassive]])
207	2:11	a8h9		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοὺς	1	Although the word **brothers** is masculine, the author is using it to refer to all believers, both men and women. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
208	2:11	gacv		rc://*/ta/man/translate/translate-kinship	ἀδελφοὺς αὐτοὺς καλεῖν	1	In [2:10](../02/10.md), believers are called **sons** of God; here believers are called **brothers** of Jesus. The words **sons** and **brothers** both refer to everyone who believes, and the terms identify how believers are part of God’s family. This is an important idea in Hebrews, so preserve the language of kinship if possible. If it would be helpful in your language, you could express the idea by using an analogy. Alternate translation: “to refer to them as people who are like brothers” (See: [[rc://*/ta/man/translate/translate-kinship]])
209	2:12	y2es		rc://*/ta/man/translate/writing-quotations	λέγων	1	Here the author quotes from the Old Testament. He does not introduce it as a quotation but instead as words that Jesus the Son has spoken to God about his **brothers**. However, the audience would have understood that this was a quotation from the Old Testament, here from [Psalm 22:22](../../psa/22/22.md). Since the author introduces this quotation as words that the Son has spoken to God, 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. Alternate translation: “as you can see when he says,” (See: [[rc://*/ta/man/translate/writing-quotations]])
210	2:12	dtkn		rc://*/ta/man/translate/figs-quotations	λέγων, ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου; ἐν μέσῳ ἐκκλησίας ὑμνήσω σε	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “saying that he will proclaim your name to his brothers; he will sing to you in the midst of the assembly.” (See: [[rc://*/ta/man/translate/figs-quotations]])
211	2:12	cou1		rc://*/ta/man/translate/figs-parallelism	ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου; ἐν μέσῳ ἐκκλησίας ὑμνήσω σε	1	Here, the quotation includes two statements that mean almost the same thing. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. The author of Hebrews particularly focuses on the word **brothers**, so be sure to include that term in your translation. Alternate translation: “I will sing praise to you in the midst of my brothers” (See: [[rc://*/ta/man/translate/figs-parallelism]])
212	2:12	kewm		rc://*/ta/man/translate/figs-yousingular	σου & σε	1	Since the author of the quotation is speaking to God, here **you** is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])
213	2:12	e88p		rc://*/ta/man/translate/figs-metonymy	τὸ ὄνομά σου	1	Here, the word **name** refers to what the person who has that **name** is like. If it would be helpful in your language, you could express the idea by referring to what a person is like. Alternate translation: “who you are” (See: [[rc://*/ta/man/translate/figs-metonymy]])
214	2:12	yh0b		rc://*/ta/man/translate/figs-gendernotations	τοῖς ἀδελφοῖς μου	1	Although the word **brothers** is masculine, the author of the quotation is using it to refer to all those who worship God, both men and women. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “to my brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
215	2:12	bui0		rc://*/ta/man/translate/translate-kinship	τοῖς ἀδελφοῖς μου	1	Just as in [2:11](../02/11.md), the author refers to believers as **brothers** of Jesus, which identifies believers as part of God’s family. This is an important idea in Hebrews, so preserve the language of kinship if possible. See how you translated **brothers** in [2:11](../02/11.md). Alternate translation: “to the people who are like my brothers” (See: [[rc://*/ta/man/translate/translate-kinship]])
216	2:12	tn8n		rc://*/ta/man/translate/figs-explicit	ἐκκλησίας	1	Here, the audience would know that the **assembly** was a gathering to worship God. If it would be helpful in your language, you could express this idea explicitly. Alternate translation: “of the gathering to glorify God” (See: [[rc://*/ta/man/translate/figs-explicit]])
217	2:12	qz6b		rc://*/ta/man/translate/figs-abstractnouns	ἐν μέσῳ ἐκκλησίας	1	If your language does not use an abstract noun for the idea behind **assembly**, you could express the idea by using a verb such as “assemble” or “gather together.” Alternate translation: “among the people who assemble together” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
218	2:13	dx1q		rc://*/ta/man/translate/writing-quotations	καὶ πάλιν	-1	# General Information:\n\nHere the author quotes from the Old Testament. He does not introduce them as quotations but instead as words that Jesus the Son has spoken. However, the audience would have understood that these are quotations from the Old Testament. The first quotation comes from [Isaiah 8:17](../../isa/08/17.md), and the second quotation comes from [Isaiah 8:18](../../isa/08/18.md). Since the author introduces these quotation as words that the Son has spoken, you should introduce the quotations as words that someone has said. If your readers would not know that the quotations are from the Old Testament, you could include a footnote or use some other form to identify the quotations. Alternate translation: “And again he says … And again he says,” (See: [[rc://*/ta/man/translate/writing-quotations]])
219	2:13	efbv		rc://*/ta/man/translate/figs-quotations	καὶ πάλιν, ἐγὼ ἔσομαι πεποιθὼς ἐπ’ αὐτῷ. καὶ πάλιν, ἰδοὺ, ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκεν ὁ Θεός	1	If you do not use this form in your language, you could translate the sentences as indirect quotes instead of as direct quotes. Alternate translation: “And again he says that he will trust him. And again he says that people should behold him and the little children whom God gave him.” (See: [[rc://*/ta/man/translate/figs-quotations]])
220	2:13	s1fp		rc://*/ta/man/translate/writing-pronouns	αὐτῷ	1	Here, the word **him** refers to God the Father. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God” (See: [[rc://*/ta/man/translate/writing-pronouns]])
221	2:13	y4vb		rc://*/ta/man/translate/figs-exclamations	ἰδοὺ, ἐγὼ	1	Here, the word **Behold** draws attention to **I and the little children**. It asks the audience to pay special attention to what follows. If it would be helpful in your language, you could use a word or phrase that draws attention to what follows. Alternate translation: “Pay attention to me” (See: [[rc://*/ta/man/translate/figs-exclamations]])
222	2:13	xap9		rc://*/ta/man/translate/translate-kinship	τὰ παιδία	1	Here, the phrase **little children** refers to everyone who believes. Just as Jesus is a “son” of God the Father (see [1:2](../01/02.md)), those who believe in him are also **children** of God (see also [2:10](../02/10.md)). Being **little children** who belong to God means that believers are part of God’s family and siblings of Jesus. This is an important idea in Hebrews, so preserve the language of kinship if possible. If it would be helpful in your language, you could express the idea by using an analogy. Alternate translation: “the people who are like God’s little children” (See: [[rc://*/ta/man/translate/translate-kinship]])
223	2:14	e1ie		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here the author draws an inference from how Jesus has many “brothers,” who are also God’s **little children** (see [2:11–13](../02/11.md). The word **Therefore** also introduces a new development in the argument, since the author now begins to talk about what Jesus has done for those who believe. If it would be helpful in your language, you could use a word or phrase that introduces an inference or a development in the argument. Alternate translation: “In light of that” or “So then” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
224	2:14	qj3d		rc://*/ta/man/translate/translate-kinship	τὰ παιδία	1	Here, the phrase **little children** refers back to the phrase as it appears in the quotation in the previous verse (see [2:13](../02/13.md)). See how you translated it there. Alternate translation: “the people who are like God’s little children” (See: [[rc://*/ta/man/translate/translate-kinship]])
225	2:14	ndv2		rc://*/ta/man/translate/figs-idiom	κεκοινώνηκεν & μετέσχεν	1	Here, the words **share in** and **shared in** refer to having things in common. The phrases do not mean that all humans and Jesus all have a piece of **flesh and blood**. Rather, they mean that all humans and Jesus are people who are **flesh and blood**. If it would be helpful in your language, you could use words or phrases that refer to some characteristic that people have in common. Alternate translation: “have in common … participated in” or “are characterized by … chose to be characterized by” (See: [[rc://*/ta/man/translate/figs-idiom]])
226	2:14	wj5y		rc://*/ta/man/translate/figs-hendiadys	αἵματος καὶ σαρκός	1	This phrase expresses a single idea by using two words connected with **and**. The words **flesh** and **blood** together identify what it means to be human, which includes eventually dying. If it would be helpful in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “humanity” or “what it means to be human” (See: [[rc://*/ta/man/translate/figs-hendiadys]])
227	2:14	fy7a		rc://*/ta/man/translate/writing-pronouns	τῶν αὐτῶν	1	Here, the phrase **the same things** refers back to **flesh and blood**. If it would be helpful in your language, you could make this connection explicit. Alternate translation: “the same flesh and blood” (See: [[rc://*/ta/man/translate/writing-pronouns]])
228	2:14	p878		rc://*/ta/man/translate/figs-abstractnouns	διὰ τοῦ θανάτου	1	If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “when he died,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
229	2:14	zl92		rc://*/ta/man/translate/figs-possession	τὸ κράτος ἔχοντα τοῦ θανάτου	1	Here the author uses the possessive form to describe **power** that: (1) is based on **death**. In other words, the **power** comes from the fact that people experience **death**, which can be used to control them. In this case, the **power of death** partly comes from the “fear of death” (see [2:15](../02/15.md)). Alternate translation: “who uses death to have power” (2) controls **death**. In this case, the **devil** has **power** over **death** because he tempts people to sin, which leads to death, or because he controls how people die. Alternate translation: “who has power over death” (See: [[rc://*/ta/man/translate/figs-possession]])
230	2:14	ij54		rc://*/ta/man/translate/figs-abstractnouns	τὸ κράτος ἔχοντα τοῦ θανάτου	1	If your language does not use abstract nouns for the ideas behind **power** and **death**, you could express the ideas by using verbs such as “control” and “die” or in another natural way. Be sure that your translation fits with the choice you made about how **power** and **death** relate (see the previous note). Alternate translation: “who makes use of how people die to act powerfully ” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
231	2:15	w3cr		rc://*/ta/man/translate/figs-metaphor	ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου, διὰ παντὸς τοῦ ζῆν, ἔνοχοι ἦσαν δουλείας	1	Here the author speaks as if the **fear of death** were something that could hold people in **slavery**. Taking away this **fear** is thus “releasing” those people from **slavery**. The author speaks in this way to emphasize how controlling and powerful is the **fear of death** and how Jesus completely takes away the power that this **fear** can hold. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “might free those people, as many as, in fear of death throughout all their lives, were held tightly” or “might help those people, as many as continually lived in fear of death throughout all their lives” (See: [[rc://*/ta/man/translate/figs-metaphor]])
232	2:15	w0x1		rc://*/ta/man/translate/figs-infostructure	ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου, διὰ παντὸς τοῦ ζῆν, ἔνοχοι ἦσαν δουλείας	1	If your readers would misunderstand the order of these clauses, you could arrange them in a more natural way. Alternate translation: “might release as many as were held in slavery to fear of death throughout all their lives” (See: [[rc://*/ta/man/translate/figs-infostructure]])
233	2:15	cp8e		rc://*/ta/man/translate/figs-abstractnouns	φόβῳ θανάτου	1	If your language does not use abstract nouns for the ideas behind **fear** and **death**, you could express the ideas by using verbs such as “fear” and “die” or in another natural way. Alternate translation: “by how they fear to die” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
234	2:15	lhv7		rc://*/ta/man/translate/figs-idiom	διὰ παντὸς τοῦ ζῆν	1	Here, the phrase **throughout all their lives** refers to the entire time period during which a person is alive. Use a natural form in your language to refer to the span of a person’s life. Alternate translation: “during their lifetime” (See: [[rc://*/ta/man/translate/figs-idiom]])
235	2:15	mjxb		rc://*/ta/man/translate/figs-activepassive	ἔνοχοι ἦσαν δουλείας	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **held in slavery** rather than focusing on the person doing the “holding.” If you must state who did the action, you could use a vague or indefinite subject, or you could state that the “devil” did it. Alternate translation: “someone held in slavery” or “the devil held in slavery” (See: [[rc://*/ta/man/translate/figs-activepassive]])
236	2:15	llc1		rc://*/ta/man/translate/figs-abstractnouns	ἔνοχοι & δουλείας	1	If your language does not use an abstract noun for the idea behind **slavery**, you could express the idea by using a verb such as “enslaved.” Alternate translation: “enslaved” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
237	2:16	c31g		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces an explanation of why the Son shared in “flesh and blood” and died. He did this because he **takes hold of** humans, not angels. If it would be helpful in your language, you could use a word or phrase that introduces an explanation. Alternate translation: “He did those things because”(See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
238	2:16	b3b3		rc://*/ta/man/translate/figs-idiom	δήπου	1	Here, the phrase **of course** identifies the claim as something that everyone knows to be true. In other words, the author does not think that the claim needs to be proven. If it would be helpful in your language, you could use a word or phrase that identifies a claim that does not need proof. Alternate translation: “obviously” or “it is clear that” (See: [[rc://*/ta/man/translate/figs-idiom]])
239	2:16	ewau		rc://*/ta/man/translate/figs-infostructure	οὐ & ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται	1	If your language would not put the negative statement before the positive statement, you could reverse them. Alternate translation: “he takes hold of the descendant of Abraham. He does not take hold of angels.” (See: [[rc://*/ta/man/translate/figs-infostructure]])
240	2:16	meaw		rc://*/ta/man/translate/translate-unknown	οὐ & ἐπιλαμβάνεται & ἐπιλαμβάνεται.	1	Here, the phrase **take hold of** could refer to: (1) how someone **takes** someone by the hand or the shoulder and leads them where they need to go. In other words, someone who **takes hold of** someone else is helping or taking care of them. Alternate translation: “he does not assist … he assists” (2) how someone **takes** someone else’s specific nature or kind. In other words, Jesus took the nature of **the descendant of Abraham**, not the nature of the **angels**. Alternate translation: “he does not take the nature of … he takes the nature of” (See: [[rc://*/ta/man/translate/translate-unknown]])
241	2:16	hasp		rc://*/ta/man/translate/grammar-collectivenouns	σπέρματος	1	Here, the word **descendant** is a singular noun that refers to a group of “descendants.” If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “the descendants” or “the group of descendants” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
242	2:16	yy68		rc://*/ta/man/translate/translate-kinship	σπέρματος Ἀβραὰμ	1	Here, the phrase **descendant of Abraham** refers to those who are descended from **Abraham**, which are the Israelites or Jews. However, the author applies a promise made to **Abraham** to his audience, whether they were Jews or not (see [6:13–20](../06/13.md)). Because of this, he thinks that each person who believes in Jesus receives the promise and is a **descendant of Abraham**. In your translation, make it clear that **descendant** is not just about physical descendants but rather about who belongs in Abraham’s family, whether they were born in that family or not. Alternate translation: “the spiritual descendant of Abraham” or “each one whom God considers a descendant of Abraham” (See: [[rc://*/ta/man/translate/translate-kinship]])
243	2:17	b0o3		rc://*/ta/man/translate/grammar-connect-logic-result	ὅθεν	1	Here, the phrase **from which** introduces an inference or conclusion based on what the author has argued, particularly what he wrote in [2:16](../02/16.md). Because Jesus focuses on “the descendants of Abraham,” he is **obligated to become like** them. If it would be helpful in your language, you could use a word or phrase that introduces an inference or conclusion. Alternate translation: “so you can see that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
244	2:17	agw2		rc://*/ta/man/translate/translate-unknown	ὤφειλεν	1	Here the author does not mean that someone **obligated** or made Jesus **become like his brothers**. Rather, he means that “becoming like his brothers” was the correct or necessary way to accomplish the goal of making **atonement**. If it would be helpful in your language, you could use a word or phrase that refers to a necessity. Alternate translation: “it was necessary for him” (See: [[rc://*/ta/man/translate/translate-unknown]])
245	2:17	v3pw		rc://*/ta/man/translate/figs-gendernotations	τοῖς ἀδελφοῖς	1	Although the word **brothers** is masculine, the author is using it to refer to all those who believe in Jesus, both men and women. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “his brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
246	2:17	xja5		rc://*/ta/man/translate/translate-kinship	τοῖς ἀδελφοῖς	1	Here the author refers to believers as **brothers** of Jesus, which identifies believers as part of God’s family. This is an important idea in Hebrews, so preserve the language of kinship if possible. See how you translated **brothers** in [2:11–12](../02/11.md). Alternate translation: “the people who are like his brothers” (See: [[rc://*/ta/man/translate/translate-kinship]])
247	2:17	uc7e		rc://*/ta/man/translate/translate-unknown	τὰ πρὸς τὸν Θεόν	1	Here, the phrase **the things pertaining to God** identifies Jesus as a **high priest** who serves **God** and who acts as a **high priest** in God’s presence. If it would be helpful in your language, you could use a phrase that makes this idea clear. Alternate translation: “before God” or “concerning God and his presence” (See: [[rc://*/ta/man/translate/translate-unknown]])
248	2:17	u6ch		rc://*/ta/man/translate/figs-abstractnouns	εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ	1	If your language does not use abstract nouns for the ideas behind **atonement** and **sins**, you could express the ideas by using verbs such as “atone” and “sin.” Alternate translation: “in order to atone for how the people sinned” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
249	2:18	gqfo		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces an explanation of how Jesus functions as “a merciful and faithful high priest.” If it would be helpful in your language, you could use a word or phrase that introduces an explanation. Alternate translation: “He can be merciful and faithful because,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
250	2:18	jnzj		rc://*/ta/man/translate/figs-rpronouns	αὐτὸς	1	Here, the word **himself** emphasizes Jesus in order to set up the comparison with everyone else who is **tempted**. If it would be helpful in your language, you could use a word or phrase that emphasizes **he**, that is, Jesus. Alternate translation: “is one who” (See: [[rc://*/ta/man/translate/figs-rpronouns]])
251	2:18	xde4		rc://*/ta/man/translate/figs-activepassive	πειρασθείς & πειραζομένοις	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **tempted** rather than focusing on the person or thing doing the “tempting.” If you must state who did the action, you could use a vague or indefinite subject, since many things “tempt” people. Alternate translation: “things having tempted him … whom things tempt” or “having experienced temptation … who experience temptation” (See: [[rc://*/ta/man/translate/figs-activepassive]])
252	2:18	a3a6			πέπονθεν αὐτὸς, πειρασθείς	1	Here, the phrase **having been tempted** could identify: (1) the situation in which Jesus **suffered**. Alternate translation: “he himself had suffered when he was tempted” (2) what resulted from the “suffering.” Alternate translation: “he was tempted when he suffered”
253	3:intro	mu26				0	# Hebrews 3 General Notes\n\n## Structure and Formatting\n\n3. Example of the wilderness generation (3:1–4:13)\n * Exhortation: The Son is greater than Moses (3:1–6)\n * Exhortation: Strive to enter the rest! (3:7–4:11)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [3:7b–11](../03/07.md), [15](../03/15.md), which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### “Today”\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” The author mentions “today” again in [3:13](../03/13.md), [15](../03/15.md). In both of these verses, he refers to how we always call the current day “today.” So, anything that happens during the time we call “today” must happen every day, since every day is “today.” In this way, the author shows that the quotation from [Psalm 95](../../psa/95/01.md) applies to his audience every day. In these verses, translate “today” with a word or phrase that someone would use for the current day. (See: [[rc://*/tw/dict/bible/other/biblicaltimeday]])\n\n### Rest\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “rest.” In the context of the Psalm, this “rest” probably refers to the land that God promised to give to the Israelites. However, scholars debate what the author of Hebrews means when he uses the word “rest.” This is important because the author speaks much more about “rest” in chapter 4. There are two major options for what “rest” could mean: (1) “rest” could refer to how people rest, that is, to the state or experience of “resting.” (2) “rest” could refer to the place where people rest. For the author of Hebrews, this place of “rest” is either in heaven or on a renewed earth. Before you choose how to translate “rest,” consider reading [Hebrews 4:1–11](../../heb/04/01.md) so that you can decide what the author means when he uses “rest.” (See: [[rc://*/tw/dict/bible/other/rest]])\n\n## Important Figures of Speech in this Chapter\n\n### The “house” in [3:1–6](../03/01.md)\n\nIn [3:1–6](../03/01.md), the author refers to a “house.” In the author’s culture, “house” could refer to a building that people live in, or it could refer to a “household” or a group of related people. In these verses, the author uses both meanings of “house.” In [3:2](../03/02.md), [5–6](../03/05.md), “house” refers to a group of related people, God’s people. In [3:3–4](../03/03.md), “house” refers to a building that people live in. In these verses, the author uses a “house” (the building) as an example to explain more about the “house” (the people). If you do not have a word that could mean both “building” and “people,” you may need to express “house” with two different words. If so, you will need to make sure that your readers know that the author is comparing a building to people, especially in [3:3–4](../03/03.md). (See: [[rc://*/tw/dict/bible/other/house]])\n\n### Rhetorical questions\n\nThe author asks several questions in this chapter (see [3:16–18](../03/16.md)). He is not asking these questions because he wants the audience to provide him with information. Rather, he is asking these questions because he wants the audience to think about the quotation from Psalm 95. In [3:16–17](../03/16.md), the second question in each verse answers the first question. In [3:18](../03/18.md), the second half of the question answers the first half of the question. For ways to translate these questions, see the notes on [3:16–18](../03/16.md). (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The quotation from Psalm 95\n\nDavid wrote [Psalm 95](../../psa/95/01.md) many years after the events that the psalm refers to. You can read the story about these events in [Num 14:1–38](../../num/14/01.md) (see also the related story in [Exodus 17:1–7](../../exo/17/01.md)). In these stories, the Israelites complain and disobey God, and God punishes them. David refers back to these stories to encourage the Israelites, whom he ruled, to act differently. He wanted them to listen to and obey God. The author of Hebrews quotes what David wrote for a similar reason. He wants to encourage his audience to listen to and obey God, and he shows that what David wrote still applies to his audience. Consider reading the Old Testament stories and Psalm 95 before translating this chapter. See the notes for places where the author refers directly to Psalm 95 or to the Old Testament stories. (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### What does “for 40 years” modify?\n\nIn [3:10](../03/10.md), “for 40 years” tells how long the Israelites saw God’s works. However, in [3:17](../03/17.md), it refers to the time during which God “was very angry” with the Israelites. This is not a contradiction, because the author knew that the Israelites saw God’s works and that God was very angry with them during the same period of “40 years.” There is no need to harmonize these two verses.
254	3:1	m1cv		rc://*/ta/man/translate/grammar-connect-logic-result	ὅθεν	1	# Connecting Statement:\n\nHere, the word **Therefore** introduces an inference from what the author has said about Jesus in [2:5–18](../02/05.md). If it would be helpful in your language, you could use a word or phrase that clearly introduces an inference. Alternate translation: “As a result of all that” or “Because of those things” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
255	3:1	tp7e		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοὶ	1	Although the word **brothers** is masculine, the author is using it to refer to all believers, both men and women. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
256	3:1	af15		rc://*/ta/man/translate/figs-possession	κλήσεως ἐπουρανίου, μέτοχοι	1	Here the author uses the possessive form to indicate that believers “share” a **heavenly calling**. Believers could “share” this **calling** with: (1) other believers. Alternate translation: “who share together in a heavenly calling” (2) Jesus. Alternate translation: “share with Jesus a heavenly calling” (See: [[rc://*/ta/man/translate/figs-possession]])
257	3:1	cnk1		rc://*/ta/man/translate/figs-abstractnouns	κλήσεως ἐπουρανίου, μέτοχοι	1	If your language does not use abstract nouns for the ideas behind **sharers** and **calling**, you could express the ideas by using verbs such as “share” and “call.” Alternate translation: “those who share how God has called us in a heavenly way” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
258	3:1	wb5f			κλήσεως ἐπουρανίου	1	Here, the word **heavenly** could indicate that the **calling** (1) comes from “heaven” (see how God’s voice comes from heaven in [12:25–26](../12/25.md)). Alternate translation: “of a calling from heaven” (2) directs us toward “heaven.” Alternate translation: “of a calling to heaven” or “of a calling to enter heaven”
259	3:1	zma3		rc://*/ta/man/translate/translate-unknown	τὸν ἀπόστολον	1	Here, the word **apostle** refers to someone who has been sent. In this passage, it does not refer to any of the 12 “apostles.” If it would be helpful in your language, you could use a descriptive phrase instead of the word you normally use for the 12 “apostles.” Alternate translation: “the sent one” or “the ambassador” (See: [[rc://*/ta/man/translate/translate-unknown]])
260	3:1	hfyc		rc://*/ta/man/translate/figs-possession	τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν	1	Here the author uses the possessive form to speak about the **apostle** and the **high priest** who is the main content of **our confession**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the apostle and high priest whom we confess” (See: [[rc://*/ta/man/translate/figs-possession]])
261	3:1	mnd4		rc://*/ta/man/translate/figs-abstractnouns	τῆς ὁμολογίας ἡμῶν	1	If your language does not use an abstract noun for the idea behind **confession**, you could express the idea by using a verb such as “confess” or “believe.” Alternate translation: “whom we confess” or “in whom we believe” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
262	3:2	m4dh		rc://*/ta/man/translate/writing-pronouns	τῷ ποιήσαντι	1	Here, the phrase **the one who appointed** refers to God the Father. If it would be helpful in your language, you could make explicit that this phrase refers to God the Father. Alternate translation: “to God, who appointed” (See: [[rc://*/ta/man/translate/writing-pronouns]])
263	3:2	u5qc		rc://*/ta/man/translate/figs-extrainfo	ὡς καὶ Μωϋσῆς ἐν τῷ οἴκῳ αὐτοῦ	1	Here the author uses words that are very similar to the Greek translation of [Numbers 12:7](../../num/12/07.md). It is possible that he is thinking of that verse or directly referencing it. However, he does not introduce the words as a quotation or indicate that he is referring to another text. So, you should not include any quotation information in your translation. If you wish to refer to [Numbers 12:7](../../num/12/07.md), you could do so with a footnote. (See: [[rc://*/ta/man/translate/figs-extrainfo]])
264	3:2	eqp7		rc://*/ta/man/translate/figs-metaphor	ἐν τῷ οἴκῳ αὐτοῦ	1	Here, the word **house** refers to a group of people, in this case the Israelites. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “among God’s tribe” or “in his clan” (See: [[rc://*/ta/man/translate/figs-metaphor]])
265	3:2	k4u8		rc://*/ta/man/translate/writing-pronouns	αὐτοῦ	1	Here, the word **his** refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God’s” (See: [[rc://*/ta/man/translate/writing-pronouns]])
266	3:2	wnzn		rc://*/ta/man/translate/translate-textvariants	τῷ οἴκῳ αὐτοῦ	1	Instead of **his house**, many ancient manuscripts have the phrase “all his house.” This phrase is in the Old Testament story about **Moses** (see [Numbers 12:7](../../num/12/07.md)). So, it is possible that scribes added “all” to **his house** because they knew this passage. Unless there is a good reason to use “all his house,” you should use **his house**. (See: [[rc://*/ta/man/translate/translate-textvariants]])
267	3:3	os46		rc://*/ta/man/translate/translate-versebridge		0	To help your readers understand the author’s main point in this verse and the next one, you could combine both verses into a verse bridge. You could put the general principle about buildings and builders in a first sentence and the application of that general principle in a second sentence. Alternate translation: “For every house is built by someone, and the one building the house has greater honor than the house. According to that much, since God is the one who built all things, this one has been considered worthy of greater glory than Moses.” (See: [[rc://*/ta/man/translate/translate-versebridge]])
268	3:3	b1zp		rc://*/ta/man/translate/writing-pronouns	οὗτος	1	Here, the phrase **this one** refers to Jesus, the Son. If it would be helpful in your language, you could make explicit that the pronoun refers to Jesus. Alternate translation: “Jesus” or “this Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]])
269	3:3	py5n		rc://*/ta/man/translate/figs-activepassive	οὗτος & ἠξίωται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who **has been considered worthy** rather than focusing on the person doing the “considering.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God has considered this one worthy” (See: [[rc://*/ta/man/translate/figs-activepassive]])
270	3:3	yl7d		rc://*/ta/man/translate/figs-abstractnouns	πλείονος & δόξης	1	If your language does not use an abstract noun for the idea behind **glory**, you could express the idea by using an adjective such as “glorious.” Alternate translation: “to be more glorious” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
271	3:3	w8v5		rc://*/ta/man/translate/figs-abstractnouns	πλείονα τιμὴν ἔχει & ὁ κατασκευάσας αὐτόν	1	If your language does not use an abstract noun for the idea behind **honor**, you could express the idea by using an adjective such as “honorable.” Alternate translation: “more honorable the one building the house is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
272	3:3	i68f			τοῦ οἴκου & αὐτόν	1	Here the author uses the word **house** plainly to refer to a building or structure. He wants his readers to apply what is true about a **house** (the building) to the “house” (the people). If you used a different word for “house” in the previous verses, make sure that your readers know that the author is drawing a comparison between people and houses here. Alternate translation: “the structure … than the structure”
273	3:4	wvw1		rc://*/ta/man/translate/figs-activepassive	πᾶς & οἶκος κατασκευάζεται ὑπό τινος	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the **house** that is **built** rather than focusing on the person doing the “building.” Alternate translation: “someone built every house” (See: [[rc://*/ta/man/translate/figs-activepassive]])
274	3:4	aya1			πᾶς & οἶκος	1	Here, just as in [3:3](../03/03.md), the author uses the word **house** plainly to refer to a building or structure. He wants his readers to apply what is true about a **house** (the building) to the “house” (the people). If you used a different word for “house” in the previous verses, make sure that your readers know that here the author is drawing a comparison between people and houses. Alternate translation: “every structure”
275	3:4	f8n8		rc://*/ta/man/translate/figs-metaphor	ὁ & πάντα κατασκευάσας	1	Here the author speaks as if everything that God created were a “house” that God **built**. He speaks in this way to connect God’s act of creation with the “house” and “building” language. Use the same word or phrase here that you used for **built** earlier in the verse. If necessary, you could express the idea with an analogy. Alternate translation: “the one who was like a builder when he created all things” (See: [[rc://*/ta/man/translate/figs-metaphor]])
276	3:5	c8wh		rc://*/ta/man/translate/figs-extrainfo	Μωϋσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ, ὡς θεράπων	1	Here, just as in [3:2](../03/02.md), the author uses words that are very similar to the Greek translation of [Numbers 12:7](../../num/12/07.md). It is possible that he is thinking of that verse or directly referencing it. However, he does not introduce the words as a quotation or indicate that he is referring to another text. So, you should not include any quotation information in your translation. If you wish to refer to [Numbers 12:7](../../num/12/07.md), you could use a footnote to do so. (See: [[rc://*/ta/man/translate/figs-extrainfo]])
277	3:5	d57q		rc://*/ta/man/translate/figs-metaphor	ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ	1	Here, the word **house** refers to a group of people, in this case the Israelites. See how you translated **house** in [Hebrews 3:2](../03/02.md). Alternate translation: “among God’s entire tribe” or “in his entire clan” (See: [[rc://*/ta/man/translate/figs-metaphor]])
278	3:5	uz5d		rc://*/ta/man/translate/writing-pronouns	αὐτοῦ	1	Here, the word **his** refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God’s” (See: [[rc://*/ta/man/translate/writing-pronouns]])
279	3:5	m4xr		rc://*/ta/man/translate/figs-abstractnouns	εἰς μαρτύριον τῶν	1	If your language does not use an abstract noun for the idea behind **testimony**, you could express the idea by using a verb such as “testify” or “proclaim.” Alternate translation: “to testify to the things that” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
280	3:5	u37w		rc://*/ta/man/translate/figs-explicit	τῶν λαληθησομένων	1	Here the author does not clarify what exactly is **spoken**. He may be referring to what God the Father said about the Son in chapter 1, or he could be referring in general to the good news about Jesus. If your readers need to know what is **spoken**, you could make it more explicit. Alternate translation: “of the good news that would be spoken in the future” or “of the things that would be spoken about Jesus in the future” (See: [[rc://*/ta/man/translate/figs-explicit]])
281	3:5	gt8c		rc://*/ta/man/translate/figs-activepassive	λαληθησομένων	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the words that are **spoken** rather than focusing on the person doing the “speaking.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God would speak in the future” (See: [[rc://*/ta/man/translate/figs-activepassive]])
282	3:6	nsfg		rc://*/ta/man/translate/figs-ellipsis	Χριστὸς & ὡς Υἱὸς	1	Here the author omits some words that may be needed in your language to make a complete thought. He omits these words because he stated them in the previous verse (“was faithful”). If your language needs these words to make a complete thought, you could include them here. Alternate translation: “Christ was faithful as a Son” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
283	3:6	dgt5		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Υἱὸς	1	The word **Son** is an important title for Jesus, the Son of God. See how you translated this word in [1:2](../01/02.md). (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
284	3:6	pfrj		rc://*/ta/man/translate/figs-explicit	ἐπὶ τὸν οἶκον αὐτοῦ	1	Here, the phrase **over his house** contrasts with how Moses was “in his entire house” (see [3:5](../03/05.md)). The phrase **over his house** indicates that the **Son** rules or is in charge of the **house**. If it would be helpful in your language, you could make the implications of **over his house** explicit. Alternate translation: “in charge of his house” (See: [[rc://*/ta/man/translate/figs-explicit]])
285	3:6	djm7		rc://*/ta/man/translate/figs-metaphor	ἐπὶ τὸν οἶκον αὐτοῦ, οὗ οἶκός ἐσμεν ἡμεῖς	1	Here, the word **house** refers to a group of people, in this case God’s people. See how you translated house in [3:2](../03/02.md). Alternate translation: “over his clan (whose clan we are” (See: [[rc://*/ta/man/translate/figs-metaphor]])
286	3:6	x89x		rc://*/ta/man/translate/writing-pronouns	αὐτοῦ, οὗ	1	Here, the words **his* and **whose** refer to God. If it would be helpful in your language, you could make explicit that the pronouns refer to God. Alternate translation: “God’s … whose” (See: [[rc://*/ta/man/translate/writing-pronouns]])
287	3:6	u94p		rc://*/ta/man/translate/figs-infostructure	οἶκον & οὗ οἶκός ἐσμεν ἡμεῖς, ἐὰν τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος κατάσχωμεν.	1	This sentence transitions from what the author has said about God’s **house**, Jesus, and Moses to an exhortation to continue to **hold fast**. The ULT has connected the sentence to the preceding information but put it in parentheses to indicate that it is slightly disconnected. Consider a natural way to include a transition sentence in your language. Alternate translation: “house. We are his house if we hold fast to the confidence and the boasting of our hope.” (See: [[rc://*/ta/man/translate/figs-infostructure]])
288	3:6	tlak		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	ἐὰν	1	Here the author uses the conditional form to show that “holding fast” leads to being God’s **house**. If the conditional form does not indicate a cause and effect relationship like this in your language, you could express the **if** statement in a way that does show the relationship. Alternate translation: “given that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]])
289	3:6	v817		rc://*/ta/man/translate/translate-unknown	κατάσχωμεν	1	Here, the phrase **hold fast** refers to continuing to firmly believe or trust something, particularly something that one has been told. If it would be helpful in your language, you could use a word or phrase that refers to continuing to believe or trust. Alternate translation: “we tightly grasp” or “we remain in” (See: [[rc://*/ta/man/translate/translate-unknown]])
290	3:6	kp9y		rc://*/ta/man/translate/figs-abstractnouns	τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος κατάσχωμεν	1	If your language does not use abstract nouns for the ideas behind **confidence**, **boasting**, and **hope**, you could express those ideas by using verbs and adjectives or in another natural way. Alternate translation: “we keep being confident and proud about what we hope for” or “we continue to boldly await and speak joyfully about the things that we expect” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
291	3:6	br2z		rc://*/ta/man/translate/figs-possession	τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος	1	Here the author uses the possessive form to describe **confidence** and **boasting** about or concerning **our hope**. If it would be helpful in your language, you could use a more natural construction. Alternate translation: “the confidence and the boasting concerning our hope” (See: [[rc://*/ta/man/translate/figs-possession]])
292	3:7	qry7		rc://*/ta/man/translate/grammar-connect-logic-result	διό	1	Here, the word **Therefore** introduces an exhortation that is based on the claim from the previous verse that we are his “house” as long as “we hold fast” (see [3:6](../03/06.md)). If it would be helpful in your language, you could use a word or phrase that introduces an exhortation that is based on a previous statement. Alternate translation: “So then”(See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
293	3:7	c4sl		rc://*/ta/man/translate/writing-quotations	καθὼς λέγει τὸ Πνεῦμα τὸ Ἅγιον	1	# General Information:\n\nHere and in the next four verses, the author quotes from the Old Testament. The audience would have understood that this was a quotation from the Old Testament, here from [Psalm 95:7b–11](../../psa/95/07.md), which refers to a story that can be found in [Numbers 14:1–38](../../num/14/01.md). See the chapter introduction for more information about this story. Since the author introduces this quotation as words that the **Holy Spirit says**, 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. Alternate translation: “as says the Holy Spirit” (See: [[rc://*/ta/man/translate/writing-quotations]])
294	3:7	vcio		rc://*/ta/man/translate/figs-quotations	καθὼς λέγει τὸ Πνεῦμα τὸ Ἅγιον, σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε	1	If you do not use this form in your language, you could translate the clause as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the next four verses as an indirect quote as well. Alternate translation: “you should do just what the Holy Spirit says: that today, if you hear his voice” (See: [[rc://*/ta/man/translate/figs-quotations]])
295	3:7	ntzk		rc://*/ta/man/translate/translate-unknown	σήμερον	1	Here, the word **Today** refers to the period of time between when the sun rises and when it rises again. Even more specifically, it identifies that this period of time is the current one. If it would be helpful in your language, you could use a word or phrase that refers clearly to that current time period. Alternate translation: “Right now” or “At this time” (See: [[rc://*/ta/man/translate/translate-unknown]])
296	3:7	u66q		rc://*/ta/man/translate/grammar-connect-condition-fact	ἐὰν	1	Here the author is speaking as if “hearing his voice” were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what the author is saying is not certain, then you could express the idea by using a word such as “when.” Alternate translation: “whenever” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
297	3:7	vjjn		rc://*/ta/man/translate/writing-pronouns	αὐτοῦ	1	Here, the word **his** refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God’s” (See: [[rc://*/ta/man/translate/writing-pronouns]])
298	3:8	i2je		rc://*/ta/man/translate/figs-quotations	μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ, κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ, ἐν τῇ ἐρήμῳ,	1	If you do not use this form in your language, you could translate this verse as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the surrounding verses as an indirect quote as well. Alternate translation: “you should not harden your hearts as in the provocation, during the day of testing in the wilderness” (See: [[rc://*/ta/man/translate/figs-quotations]])
299	3:8	gl2k		rc://*/ta/man/translate/figs-idiom	μὴ σκληρύνητε τὰς καρδίας ὑμῶν	1	When someone “hardens their heart,” it means that they become stubborn and refuse to listen or respond to someone else. If you have a figurative or idiomatic way to refer to this behavior, you could use it here. If you do not have a figurative way to refer to this behavior, you could express the idea plainly. Alternate translation: “do not be stubborn” or “do not be headstrong” (See: [[rc://*/ta/man/translate/figs-idiom]])
300	3:8	uu0d		rc://*/ta/man/translate/figs-explicit	ὡς ἐν τῷ παραπικρασμῷ, κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ, ἐν τῇ ἐρήμῳ	1	While the quotation primarily refers to the story about how the Israelites did not enter the land that God promised them (see [Numbers 14:1–38](../../num/14/01.md)), there is another story that the author of the quotation may be referring to. In [Exodus 17:1–7](../../exo/17/01.md), the Israelites are thirsty while they are in the **wilderness**, and they “provoke” and “test” God by complaining. God provides water for them, and Moses names one of the places where they were **testing**” (see [Exodus 17:7](../../exo/17/07.md)). It is quite possible that the author of the quotation is thinking about this story. If it would be helpful in your language, you could include some extra information or use a footnote to refer to the stories. Alternate translation: “as when the Israelite ancestors provoked God during the day in which they tested him in the wilderness” (See: [[rc://*/ta/man/translate/figs-explicit]])
301	3:8	lik3		rc://*/ta/man/translate/figs-abstractnouns	ἐν τῷ παραπικρασμῷ	1	If your language does not use an abstract noun for the idea behind **provocation**, you could express the idea by using a verb such as “provoke.” Alternate translation: “when God was provoked” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
302	3:8	kddy		rc://*/ta/man/translate/figs-possession	τὴν ἡμέραν τοῦ πειρασμοῦ	1	Here the author uses the possessive form to identify a **day** on which **testing** occurred. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the day when they tested God” (See: [[rc://*/ta/man/translate/figs-possession]])
303	3:9	e6n7		rc://*/ta/man/translate/figs-quotations	οὗ ἐπείρασαν οἱ πατέρες ὑμῶν ἐν δοκιμασίᾳ, καὶ εἶδον τὰ ἔργα μου,	1	# General Information:\n\nIf you do not use this form in your language, you could translate this verse as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the surrounding verses as an indirect quote as well. Alternate translation: “where your fathers tested him by examination, and they saw his works” (See: [[rc://*/ta/man/translate/figs-quotations]])
304	3:9	i3wb		rc://*/ta/man/translate/translate-kinship	οἱ πατέρες ὑμῶν	1	Here, the phrase **your fathers** refers to the Israelites who were alive before Jesus lived on earth. The audience of the original quotation were Israelites who descended from these people. Use a word or phrase that refers to ancestors. Alternate translation: “your forefathers” (See: [[rc://*/ta/man/translate/translate-kinship]])
305	3:9	bbzv		rc://*/ta/man/translate/figs-gendernotations	οἱ πατέρες ὑμῶν	1	Although the word **fathers** is masculine, it refers to any ancestors, both male and female. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “your fathers and mothers” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
306	3:9	uj2z		rc://*/ta/man/translate/figs-123person	οὗ ἐπείρασαν οἱ πατέρες ὑμῶν & μου	1	Beginning in this verse, God speaks directly, using first-person pronouns. In the previous two verses, the author of the quotation refers to God in the third person. If it would be helpful in your language, you could use the same person for the pronouns throughout the quotation, or you could indicate that God is speaking directly here. Alternate translation: “where, as God says, your fathers tested me … my” (See: [[rc://*/ta/man/translate/figs-123person]])
307	3:9	td5w		rc://*/ta/man/translate/figs-doublet	ἐπείρασαν & ἐν δοκιμασίᾳ	1	Here, the words **tested** and **examination** refer to basically the same thing. The word **tested** refers to the act of “testing,” while **examination** refers to the “test” itself. The author of the quotation uses both words to emphasize how the **fathers** “examined” God. If the repetition would be confusing, and if using both words is not emphatic in your language, you could express the idea with one word or phrase. Alternate translation: “examined me” (See: [[rc://*/ta/man/translate/figs-doublet]])
308	3:9	q7c2		rc://*/ta/man/translate/figs-abstractnouns	ἐν δοκιμασίᾳ	1	If your language does not use an abstract noun for the idea behind **examination**, you could express the idea by using a verb such as “examine.” Alternate translation: “by examining me” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
309	3:9	k3kf		rc://*/ta/man/translate/figs-abstractnouns	τὰ ἔργα μου	1	If your language does not use an abstract noun for the idea behind **works**, you could express the idea by using a verb such as “perform” or “do.” Alternate translation: “what I performed” or “what I did” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
310	3:9	fg7n		rc://*/ta/man/translate/figs-explicit	καὶ εἶδον τὰ ἔργα μου	1	Here, the clause **they saw my works** could refer to: (1) how the **fathers tested** God even though they **saw** the amazing **works** that God did to rescue them and bring them through the wilderness. Alternate translation: “even though they saw my powerful deeds” (2) how God acted to punish the **fathers** for how they **tested** him. Alternate translation: “and they saw how I punished them” (See: [[rc://*/ta/man/translate/figs-explicit]])
311	3:10	cgs9		rc://*/ta/man/translate/figs-quotations	τεσσεράκοντα ἔτη. διὸ προσώχθισα τῇ γενεᾷ ταύτῃ, καὶ εἶπον, ἀεὶ πλανῶνται τῇ καρδίᾳ; αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου	1	If you do not use this form in your language, you could translate this verse as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the surrounding verses as an indirect quote as well. Alternate translation: “for 40 years. Therefore, he was very angry with that generation, and he said, ‘They are always going astray in their hearts, and they have not known my ways.’” (See: [[rc://*/ta/man/translate/figs-quotations]])
312	3:10	qap2		rc://*/ta/man/translate/figs-infostructure	τεσσεράκοντα ἔτη	1	Here, the phrase **for 40 years** goes with the end of the previous verse and tells how long “they saw my works”([3:9](../03/09.md)). You could include these words at the end of verse 9, or you could include them here in verse 10 and show with punctuation that they belong with the previous sentence. (See: [[rc://*/ta/man/translate/figs-infostructure]])
313	3:10	upb8		rc://*/ta/man/translate/translate-unknown	προσώχθισα	1	Here, the phrase **I was very angry** indicates that God was properly angry or displeased with the Israelites. If it would be helpful in your language, you could use a word or phrase that refers to proper or appropriate anger and displeasure. Alternate translation: “I was displeased” (See: [[rc://*/ta/man/translate/translate-unknown]])
314	3:10	ohlh		rc://*/ta/man/translate/figs-123person	διὸ προσώχθισα & εἶπον	1	Just as in [3:9](../03/09.md), God speaks directly using first person pronouns. However, in [3:7–8](../03/07.md), the author of the quotation refers to God in the third person. Use the same translation strategy that you used in [3:9](../03/09.md). Alternate translation: “Therefore, as God says, I was very angry … I said” (See: [[rc://*/ta/man/translate/figs-123person]])
315	3:10	bfu5		rc://*/ta/man/translate/figs-quotesinquotes	εἶπον, ἀεὶ πλανῶνται τῇ καρδίᾳ; αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου;	1	If a direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “I said that they are always going astray in their hearts, and they have not known my ways.” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]])
316	3:10	lz7n		rc://*/ta/man/translate/figs-parallelism	ἀεὶ πλανῶνται τῇ καρδίᾳ; αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου	1	Here the quotation includes two statements that mean almost the same thing. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “They are always going astray from my ways in their hearts” or “Their hearts have never know my ways” (See: [[rc://*/ta/man/translate/figs-parallelism]])
317	3:10	kh4v		rc://*/ta/man/translate/figs-metaphor	ἀεὶ πλανῶνται	1	Here the author of the quotation speaks as if the Israelites were traveling down the wrong road. He speaks in this way to indicate that they were not following God properly. Someone who is **going astray** does not want to do what is right. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “They are not following me” or “They are happy to disobey me” (See: [[rc://*/ta/man/translate/figs-metaphor]])
318	3:10	rmqh		rc://*/ta/man/translate/figs-metonymy	τῇ καρδίᾳ	1	In the author’s culture, the word **hearts** refers to the places where humans think and plan. If it would be helpful in your language, you could refer part of the human body where your culture believes that humans think and plan, or express the idea plainly. Alternate translation: “in their minds” or “in what they plan” (See: [[rc://*/ta/man/translate/figs-metonymy]])
319	3:10	l5t7		rc://*/ta/man/translate/figs-metaphor	τὰς ὁδούς μου	1	Here, God speaks as if he has **ways** or paths on which he walks. When the audience does not know these **ways**, that means that they do not know what God wants or values. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “how I want them to conduct their lives” or “what I value” (See: [[rc://*/ta/man/translate/figs-metaphor]])
320	3:11	mu48		rc://*/ta/man/translate/grammar-connect-words-phrases	ὡς	1	Here, the word **As** could introduce: (1) a result from what the ancestors did. Alternate translation: “So” or “Therefore,” (2) a reason why the people will not **enter into my rest**. If you choose this option, you may need to include some implied information about how the ancestors did not **enter** the **rest**. Alternate translation: “They did not enter the land that I had promised, just as” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
321	3:11	ipk1		rc://*/ta/man/translate/figs-quotations	ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου.	1	If you do not use this form in your language, you could translate this verse as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in previous verses as an indirect quote as well. Alternate translation: “for 40 years. Therefore, he was very angry with that generation, and he said, ‘They are always going astray in their hearts, and they have not known my ways.’” “As he swore in his wrath, ‘If they will enter into my rest … !’” (See: [[rc://*/ta/man/translate/figs-quotations]])
322	3:11	yyhz		rc://*/ta/man/translate/figs-abstractnouns	ἐν τῇ ὀργῇ μου	1	If your language does not use an abstract noun for the idea behind **wrath**, you could express the idea by using an adjective such as “wrathful” or “angry.” Alternate translation: “as I was wrathful” or “angrily” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
323	3:11	kl9e		rc://*/ta/man/translate/figs-quotesinquotes	ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου.	1	If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “I swore in my wrath that they would never enter into my rest … !” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]])
324	3:11	h967		rc://*/ta/man/translate/grammar-connect-condition-contrary	εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου	1	Here God uses the word **If** to introduce a statement that he knows will not be true. What the form means is that **they** will definitely not **enter into my rest**. If it would be helpful in your language, you could express the idea with a strong negation. Alternate translation: “They will never enter into my rest!” (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]])
325	3:11	tz3l		rc://*/ta/man/translate/figs-explicit	εἰσελεύσονται εἰς τὴν κατάπαυσίν μου	1	Here, the word **rest** could refer to: (1) the state of “resting.” Alternate translation: “they will participate in the way that I rest” or “they will rest with me” (2) the place where people rest, particularly the land that God promised to give to his people. Alternate translation: “they will enter into my resting place” or “they will enter into the land of rest” (See: [[rc://*/ta/man/translate/figs-explicit]])
326	3:11	tsov		rc://*/ta/man/translate/figs-abstractnouns	κατάπαυσίν μου	1	If your language does not use an abstract noun for the idea behind **rest**, you could express the idea by using a verb such as “rest.” Make sure that your translation fits with the option you chose in the previous verse. Alternate translation: “the way that I rest” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
327	3:12	m9tf			βλέπετε	1	Alternate translation: “Be careful”
328	3:12	gv84		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	Although the word **brothers** is masculine, the author is using it to refer to all believers, both men and women. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
329	3:12	lma5		rc://*/ta/man/translate/figs-metonymy	ἔν τινι ὑμῶν καρδία πονηρὰ ἀπιστίας	1	In the author’s culture, the word **heart** refers to the place within themselves where humans think and plan. If it would be helpful in your language, you could refer to the place where humans think in your culture or express the idea plainly. See how you translated “hearts” in [3:10](../03/10.md). Alternate translation: “in any of you a wicked mind of unbelief” or “wicked thinking of unbelief in any of you” (See: [[rc://*/ta/man/translate/figs-metonymy]])
330	3:12	gua2		rc://*/ta/man/translate/figs-possession	καρδία πονηρὰ ἀπιστίας	1	Here the author uses the possessive form to describe a **heart** that is characterized by **unbelief**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “a wicked heart that does not believe” or “a wicked and unbelieving heart” (See: [[rc://*/ta/man/translate/figs-possession]])
331	3:12	d5ny		rc://*/ta/man/translate/figs-abstractnouns	ἀπιστίας	1	If your language does not use an abstract noun for the idea behind **unbelief**, you could express the idea by using a verb such as “disbelieve” or an adjective such as “unbelieving.” Alternate translation: “that disbelieves” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
332	3:12	msir		rc://*/ta/man/translate/grammar-connect-time-simultaneous	ἐν τῷ ἀποστῆναι	1	Here, the phrase **in the falling away** refers to something that happens at the same time as having **a wicked heart of unbelief**. If it would be helpful in your language, you could use a form that introduces simultaneous action. Alternate translation: “while you fall away” or “which falls away” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]])
333	3:12	d2j6		rc://*/ta/man/translate/figs-metaphor	ἐν τῷ ἀποστῆναι ἀπὸ	1	Here the author speaks of rejecting or failing to follow God as if the person “fell away” from where God is. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “in the turning away from” or “in rejecting” (See: [[rc://*/ta/man/translate/figs-metaphor]])
334	3:12	kjm7		rc://*/ta/man/translate/figs-idiom	Θεοῦ ζῶντος	1	Here, the phrase **the living God** identifies God as the one who “lives” and possibly as the one who gives “life.” The primary point is that God actually “lives,” unlike idols and other things that people call “god.” If it would be helpful in your language, you could use a word or phrase that emphasizes that God really “lives.” Alternate translation: “the God who lives” or “the true God” (See: [[rc://*/ta/man/translate/figs-idiom]])
335	3:13	d3k2		rc://*/ta/man/translate/writing-quotations	ἄχρις οὗ, τὸ σήμερον, καλεῖται	1	Here the author refers to **today** in such a way that the audience would know that he was referring to how the quotation used the word **today** (see [3:7](../03/07.md)). Use a form in your language that shows that the author is referring back to the quotation. Alternate translation: “as long as it is called ‘today,’ as the psalmist wrote,” (See: [[rc://*/ta/man/translate/writing-quotations]])
336	3:13	jn9s		rc://*/ta/man/translate/figs-idiom	ἄχρις οὗ, τὸ σήμερον, καλεῖται	1	Here the author speaks about a time that we call **today**. We call every day **today**, so this phrase means that we should **exhort one another** all the time. However, since the author of Hebrews uses **today** because the author of the quotation used it, make sure that you use the same words that you used to translate **today** in [3:7](../03/07.md). Alternate translation: “as long as we live in the time that we call ‘this day’” (See: [[rc://*/ta/man/translate/figs-idiom]])
337	3:13	m1e7		rc://*/ta/man/translate/figs-activepassive	μὴ σκληρυνθῇ τις ἐξ ὑμῶν ἀπάτῃ τῆς ἁμαρτίας	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **hardened** rather than focusing on what does the “hardening.” Alternate translation: “the deceitfulness of sin hardens no one among you” (See: [[rc://*/ta/man/translate/figs-activepassive]])
338	3:13	b198		rc://*/ta/man/translate/figs-metaphor	σκληρυνθῇ & ἀπάτῃ τῆς ἁμαρτίας	1	Here the author speaks of becoming stubborn or unwilling to obey or trust in God as if the person were **hardened**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “becomes stubborn because of the deceitfulness of sin” or “stops trusting God because of the deceitfulness of sin” (See: [[rc://*/ta/man/translate/figs-metaphor]])
339	3:13	enjy		rc://*/ta/man/translate/figs-possession	ἀπάτῃ τῆς ἁμαρτίας	1	Here the author uses the possessive form to characterize **sin** as something that has **deceitfulness**. If it would be helpful in your language, you could express the idea more naturally. Alternate translation: “by sin deceiving you” or “by the way that sin deceives” (See: [[rc://*/ta/man/translate/figs-possession]])
340	3:13	sye2		rc://*/ta/man/translate/figs-abstractnouns	ἀπάτῃ τῆς ἁμαρτίας	1	If your language does not use an abstract noun for the idea behind **deceitfulness**, you could express the idea by using a verb such as “deceive” or an adjective such as “deceitful.” Alternate translation: “by how sin deceives” or “by deceitful sin” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
341	3:14	znu5		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	# General Information:\n\nHere, the word **For** introduces a reason why the audience should “exhort one another”(see [3:13](../03/13.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason for an exhortation. Alternate translation: “You should do that because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
342	3:14	f52j		rc://*/ta/man/translate/figs-possession	μέτοχοι & τοῦ Χριστοῦ γεγόναμεν	1	Here the author uses the possessive form to indicate that believers “share” **Christ**. See how you translated **sharers** in [3:1](../03/01.md). More specifically, **sharers of Christ** could mean that believers: (1) “share” the promise and the blessings together with **Christ**. Alternate translation: “we have with Christ shared the blessings” (2) “share” or participate in **Christ** himself. Alternate translation: “we have shared in Christ” or “we have participated in Christ” (See: [[rc://*/ta/man/translate/figs-possession]])
343	3:14	e753		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	ἐάνπερ	1	Here the author uses the conditional form to show that “holding firm” leads to being **sharers of Christ**. If the conditional form does not indicate a cause and effect relationship like this in your language, you could express the **if** statement in a way that does show the relationship. Alternate translation: “given that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]])
344	3:14	zskg		rc://*/ta/man/translate/translate-unknown	βεβαίαν κατάσχωμεν	1	Here, the phrase **hold firm** refers to continuing to firmly believe or trust something, particularly something that one has been told. If it would be helpful in your language, you could use a word or phrase that refers to continuing to believe or trust. See how you expressed the similar idea in [3:6](../03/06.md). Alternate translation: “we tightly grasp” or “we remain in” (See: [[rc://*/ta/man/translate/translate-unknown]])
345	3:14	j3aq		rc://*/ta/man/translate/figs-abstractnouns	τὴν ἀρχὴν τῆς ὑποστάσεως	1	If your language does not use abstract nouns for the ideas behind **beginning** and **confidence**, you could express the ideas by using verbs such as “began” and “trust.” Alternate translation: “from the time when we first believed in him” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
346	3:14	l9en		rc://*/ta/man/translate/figs-euphemism	μέχρι τέλους	1	Here, the phrase **the end** could: (1) be a polite way of referring to when a person dies. Alternate translation: “until our lives end” (2) refer to the **end** of the world, when Jesus comes back. Alternate translation: “until Jesus comes back” (See: [[rc://*/ta/man/translate/figs-euphemism]])
347	3:15	yxn7		rc://*/ta/man/translate/figs-infostructure	ἐν τῷ λέγεσθαι	1	This verse could: (1) conclude the exhortations in [3:12–14](../03/12.md) by stating when the audience should follow these exhortations. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “Do these things while it is said” (2) introduce what will be discussed in [3:16–19](../03/16.md). If you use the following alternate translation, you may need to add a period before it. Alternate translation: “Hear again what is said:” (See: [[rc://*/ta/man/translate/figs-infostructure]])
348	3:15	bym1		rc://*/ta/man/translate/figs-activepassive	λέγεσθαι	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **said** rather than focusing on the person doing the “saying.” If you must state who did the action, the author implies that the “Holy Spirit” did it (see [3:7](../03/07.md). Alternate translation: “during the time when the Holy Spirit speaks” (See: [[rc://*/ta/man/translate/figs-activepassive]])
349	3:15	wa11		rc://*/ta/man/translate/writing-quotations	ἐν τῷ λέγεσθαι	1	Here the author uses the phrase **it is said** to requote a part of the quotation that he introduced earlier (see especially [3:7b–8a](../03/07.md)). If it would be helpful in your language, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “while the words I have already quoted are said” (See: [[rc://*/ta/man/translate/writing-quotations]])
350	3:15	j8dh		rc://*/ta/man/translate/figs-quotations	ἐν τῷ λέγεσθαι, σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ.	1	If you do not use this form in your language, you could translate the clause as an indirect quote instead of as a direct quote. Alternate translation: “while it is said that today, if you hear his voice, you should not harden your hearts as in the rebellion” (See: [[rc://*/ta/man/translate/figs-quotations]])
351	3:15	zn0d			σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ	1	Since the author repeats here the same words that he quoted in [3:7b–8a](../03/07.md), you should translate these words in exactly the same way as you did in those verses.
352	3:16	inhs		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces [3:16–19](../03/16.md), which further explain the quotation. If it would be helpful in your language, you could use a word or phrase that introduces an explanation. Alternate translation: “In the quotation,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
353	3:16	b4jy		rc://*/ta/man/translate/figs-rquestion	τίνες & ἀκούσαντες παρεπίκραναν? ἀλλ’ οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωϋσέως?	1	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 second question gives the answer to the first question: “it was those who came out from Egypt through Moses.” If it would be helpful in your language, you could express the idea by using a form that identifies those **who heard** and **provoked** with **all those who came out from Egypt through Moses**. Alternate translation: “you know who they are who heard and provoked him. It was all those who came out from Egypt through Moses.” or “which ones who heard provoked him? It was all those who came out from Egypt through Moses.” (See: [[rc://*/ta/man/translate/figs-rquestion]])
354	3:16	pwl2		rc://*/ta/man/translate/figs-distinguish	ἀκούσαντες & ἐξελθόντες	1	Here, the phrases **who heard** and **who came out** introduce phrases that distinguish or identify the people that the author is speaking about. Use a form in your language which identifies, not one that simply describes. Alternate translation: “that heard … that came out” (See: [[rc://*/ta/man/translate/figs-distinguish]])
355	3:16	ldi4			ἀκούσαντες παρεπίκραναν	1	The author uses the words **heard** and **provoked** to refer back to the words that the quotation used. See how you translated “hear his voice” in [3:7](../03/07.md) and “provocation” in [3:8](../03/08.md). Alternate translation: “who heard his voice participated in the provocation”
356	3:16	yfdd		rc://*/ta/man/translate/figs-go	οἱ ἐξελθόντες	1	Here, the phrase **came out** refers to leaving a country or area. Use a word for this kind of movement in your language. Alternate translation: “those who went out” (See: [[rc://*/ta/man/translate/figs-go]])
357	3:17	swy4		rc://*/ta/man/translate/figs-rquestion	τίσιν & προσώχθισεν τεσσεράκοντα ἔτη? οὐχὶ τοῖς ἁμαρτήσασιν, ὧν τὰ κῶλα ἔπεσεν ἐν τῇ ἐρήμῳ?	1	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 second question gives the answer to the first question: “It was those who sinned, whose corpses fell in the wilderness.” If it would be helpful in your language, you could express the idea by using a form that identifies those **with whom he was very angry** with **those who sinned**. Alternate translation: “you know who they are with whom he was very angry for 40 years. It was those who sinned, whose corpses fell in the wilderness.” or “with whom was he very angry for 40 years? It was with those who sinned, whose corpses fell in the wilderness.” (See: [[rc://*/ta/man/translate/figs-rquestion]])
358	3:17	goid			προσώχθισεν τεσσεράκοντα ἔτη	1	The author uses the phrases **was he very angry** and **for 40 years** to refer back to the words that the quotation used. See how you translated “I was very angry” and “for 40 years” in [3:10](../03/10.md). Alternate translation: “was he displeased for those 40 years”
359	3:17	uhga		rc://*/ta/man/translate/figs-idiom	ὧν τὰ κῶλα ἔπεσεν ἐν τῇ ἐρήμῳ	1	The author uses these words because he found them in [Numbers 14:29](../../num/14/29.md), where God tells Moses what is going to happen to **those who sinned**. The phrase **corpses fell** refers to people dying. If it would be helpful in your language, you could express the idea with a word or phrase that refers to people dying. Alternate translation: “who fell down dead in the wilderness” or “who were buried in the wilderness” (See: [[rc://*/ta/man/translate/figs-idiom]])
360	3:18	l1gc		rc://*/ta/man/translate/figs-rquestion	τίσιν & ὤμοσεν μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν αὐτοῦ, εἰ μὴ τοῖς ἀπειθήσασιν?	1	The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The second half of the question gives the answer to the first half: “it was those who disobeyed.” If it would be helpful in your language, you could express the idea by using a form that identifies those **who disobeyed** with “those to whom he swore.” Alternate translation: “you know who they are to whom he swore that they would not enter into his rest. It was to those who disobeyed.” or “to whom did he swear that they would not enter into his rest? It was to those who disobeyed.” (See: [[rc://*/ta/man/translate/figs-rquestion]])
361	3:18	q16u			ὤμοσεν μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν αὐτοῦ	1	The author uses the clause **they would not enter into his rest** to refer back to the words that the quotation used. See how you translated “If they will enter into my rest” in [3:11](../03/11.md). Alternate translation: “did he swear, ‘they will never enter into my rest,’”
362	3:19	impp		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ	1	Here, the word **And** introduces a summary or conclusion for the argument, especially for what the author has said in [3:16–18](../03/16.md). If it would be helpful in your language, you could use a word or phrase that introduces a summary or conclusion. Alternate translation: “Therefore,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
363	3:19	henz		rc://*/ta/man/translate/figs-infostructure	βλέπομεν ὅτι οὐκ ἠδυνήθησαν εἰσελθεῖν δι’ ἀπιστίαν	1	If your language would naturally put the reason before the result, you could rearrange the sentence. The author puts **because of unbelief** last in order to emphasize it, so use a form that emphasizes this phrase. Alternate translation: “we see that it was because of unbelief that they were not able to enter”(See: [[rc://*/ta/man/translate/figs-infostructure]])
364	3:19	u2mo		rc://*/ta/man/translate/figs-metaphor	βλέπομεν	1	Here the author uses the phrase **we see** to refer to knowing or understanding something. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “we learn” or “we know” (See: [[rc://*/ta/man/translate/figs-metaphor]])
365	3:19	evf1		rc://*/ta/man/translate/figs-explicit	εἰσελθεῖν	1	Here the author uses the word **enter** to refer back to the words that the quotation used. Translate **enter** the same way that you did in [3:11](../03/11.md). If it would be helpful in your language, you could make the reference back to the quotation more explicit. Alternate translation: “to enter into God’s rest” (See: [[rc://*/ta/man/translate/figs-explicit]])
366	3:19	x18z		rc://*/ta/man/translate/figs-abstractnouns	δι’ ἀπιστίαν	1	If your language does not use an abstract noun for the idea behind **unbelief**, you could express the idea by using a verbal phrase such as “did not believe” or an adjective such as “unbelieving.” Alternate translation: “because they were unbelieving” or “because they refused to believe” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
367	4:intro	u72n				0	# Hebrews 4 General Notes\n\n## Structure and Formatting\n\n3. Example of the wilderness generation (3:1–4:13)\n * Exhortation: Strive to enter the rest! (3:7–4:11)\n * Exhortation: The power of God’s word (4:12–13)\n4. Summary statement (4:14–16)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [4:3–5](../04/03.md), [7](../04/07.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### God’s rest\n\nThe author continues to refer to “rest” in this chapter. This time, he also includes how God “rested” after he created everything. Continue to translate “rest” the way you did in chapter 3. (See: [[rc://*/tw/dict/bible/other/rest]])\n\n### “Today”\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” Much like in the previous chapter, the author references “today” several times (see [4:7–8](../04/07.md)). In [4:7](../04/07.md), he refers to how we always call the current day “today.” This means that the “rest” is available “today,” or right now. In [4:8](../04/08.md), the author refers to “another day” that happens after Joshua led the Israelites into the promised land. This refers again to “today” from the psalm quotation. In these verses, translate “today” with a word or phrase that someone would use for the current day or time, and translate “day” so that it is clear that it refers to “today.” (See: [[rc://*/tw/dict/bible/other/biblicaltimeday]])\n\n### Joshua, David, and the audience\n\nIn [4:7–9](../04/07.md), the author makes an argument that is based on sequence in time. First, Joshua led the Israelites into the promised land. Many years later, God spoke through David that people could enter the rest “today.” Finally, the author quotes these words to his audience after Jesus died and rose again. The author’s point is that what Joshua led the Israelites into could not count as “rest,” because David was still speaking about entering the “rest” many years later. The author argues that this means that the words about entering the rest still apply when he himself is writing this letter. When you translate these verses, make sure that your readers understand that the author is making an argument based on sequence. (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]])\n\n### Jesus the high priest\n\nIn [4:14–15](../04/14.md), much like in [2:17](../02/17.md), the author refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. Here the author begins to develop that theme by showing that Jesus is a sympathetic and merciful high priest. Translate “high priest” like you did in [2:17](../02/17.md). (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n## Important Figures of Speech in this Chapter\n\n### The word of God as a sword\n\nIn [4:12](../04/12.md), the author says that God’s word is “sharper than any two-edged sword,” and it can “pierce” and “divide” people’s joints and marrow and their souls and spirits. The author makes this comparison because he wants to show that God uses his “word” to discern and judge everything, even things that are very hard to know or understand. Just like a sharp sword can cut anything apart, even things that are securely fastened together, so God uses his “word” to get to the core of what every person is and thinks. If possible, preserve the comparison between God’s word and a sharp blade, since this is an important metaphor that appears in other biblical books. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Who “speaks” the quotations?\n\nIn [4:3–5](../04/03.md), [7](../04/07.md), the author refers to the person who “speaks” the quotations as “he.” Since the author identified the Holy Spirit as the one who “speaks” Psalm 95, it is likely that he is referring to the Holy Spirit again as the speaker of these quotations. However, it is also possible that the author means that God, considered as a whole, speaks these quotations, or perhaps the author is avoiding identifying the speaker. If possible, preserve the ambiguity by referring simply to “he” or an unnamed person. If necessary, you could make it more explicit that the “Holy Spirit” or “God” speaks these words. (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### The logic of [4:3–7](../04/03.md)\n\nIn [4:3–7](../04/03.md), the author uses [Genesis 2:2](../../gen/02/02.md) to comment on [Psalm 95:11](../../psa/95/11.md). This is a complicated argument, and it is likely that the author is making several points.\n\nFirst (1), he could be identifying the “rest” as the result of God’s “works.” In other words, the “rest” is something that God finished and then enjoyed on the seventh day. The author uses [Genesis 2:2](../../gen/02/02.md) to show that the “rest” has been completed since God created the world. This means that the “rest” to which [Psalm 95:11](../../psa/95/11.md) refers has been available since then. This explains why the author says that the “rest” remains for some to enter (see [4:6](../04/06.md)).\n\nSecond (2), he could be using what [Genesis 2:2](../../gen/02/02.md) says about “rest” to define what “rest” means in [Psalm 95:11](../../psa/95/11.md). In the Psalm, the “rest” would have originally referred primarily to the promised land. However, the author uses how God “rested” on the seventh day to define the “rest” primarily as something that people do with God rather than as a place to which they go. This explains why the author defines “entering the rest” as “resting from works” (see [4:10](../04/10.md)).\n\nSince the author does not include much explanation and instead quotes the two verses together, you should also put the two verses together without including much explanation. See the notes for specific translation decisions. The author gives some conclusions in [4:6–10](../04/06.md), so focus on translating these verses clearly.
368	4:1	ay25		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Therefore** introduces an exhortation that is based on everything that the author has said about the Israelite ancestors in [3:7–19](../03/07.md). If it would be helpful in your language, you could use a word or phrase that introduces an exhortation that is based on what has been said. Alternate translation: “Because what I have just said is true” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
369	4:1	n98m		rc://*/ta/man/translate/figs-doublenegatives	φοβηθῶμεν & μήποτε καταλειπομένης	1	# Connecting Statement:\n\nIf how the author puts two negative words together would be confusing in your language, you could express **be afraid lest** with a positive statement. The author uses this construction for emphasis, so use an emphatic form in your language. Alternate translation: “let us be careful so that while there remains” (See: [[rc://*/ta/man/translate/figs-doublenegatives]])
370	4:1	ti1x		rc://*/ta/man/translate/figs-idiom	μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ	1	When a **promise remains**, people can still receive what is promised. In other words, the promise is still valid or true. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “lest while a promise to enter into his rest is still valid” or “lest while God still offers a promise to enter into his rest” (See: [[rc://*/ta/man/translate/figs-idiom]])
371	4:1	zta2		rc://*/ta/man/translate/figs-abstractnouns	μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ	1	If your language does not use an abstract noun for the idea behind **promise**, you could express the idea by using a verb such as “promise.” Alternate translation: “lest while what God has promised about entering into his rest remains” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
372	4:1	gg3v		rc://*/ta/man/translate/figs-explicit	εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ	1	Here and throughout this chapter, the word **rest** could refer to: (1) the state of “resting.” Alternate translation: “to participate in the way that God rests” or “to rest with him” (2) the place where people rest, particularly the land that God promised to give to his people. Alternate translation: “to enter into God’s resting place” or “to enter into the land of rest” (See: [[rc://*/ta/man/translate/figs-explicit]])
373	4:1	ev85		rc://*/ta/man/translate/figs-abstractnouns	τὴν κατάπαυσιν αὐτοῦ	1	If your language does not use an abstract noun for the idea behind **rest**, you could express the idea by using a verb such as “rest.” Make sure that your translation fits with the option you chose in the previous note for what **rest** means. Alternate translation: “the way that God rests” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
374	4:1	hxln			δοκῇ & ὑστερηκέναι	1	Here, the phrase **seem to have failed** could indicate that: (1) a person is showing the outward signs of having **failed**. Alternate translation: “look like you have failed to attain it” (2) someone might think that he or she has **failed**. Alternate translation: “might think that you have failed to attain it” (3) God considers them **to have failed**. Alternate translation: “might be judged to have failed to attain it”
375	4:2	ioq6		rc://*/ta/man/translate/grammar-connect-words-phrases	γάρ	1	Here, the word **For** introduces a further explanation of why we should “be afraid” ([4:1](../04/01.md)). The author’s point is that **they** received the promise of rest, but they did not receive rest, because they disobeyed. Since **we** are in the same situation and have also received the promise of rest, we need to “be afraid” that what happened to **them** will happen to **us**. If it would be helpful in your language, you could use a word or phrase that introduces an explanation. Alternate translation: “That is especially true because” or “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
376	4:2	m74h		rc://*/ta/man/translate/figs-activepassive	καὶ & ἐσμεν εὐηγγελισμένοι καθάπερ κἀκεῖνοι	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those to whom the **good news** is **proclaimed** rather than focusing on the person doing the “proclaiming.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “we also listened to the good news just as they did” or “someone proclaimed the good news to us also just as to them” (See: [[rc://*/ta/man/translate/figs-activepassive]])
377	4:2	zc7k		rc://*/ta/man/translate/figs-ellipsis	καθάπερ κἀκεῖνοι	1	This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “just as they also had good news proclaimed to them” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
378	4:2	znk9		rc://*/ta/man/translate/writing-pronouns	κἀκεῖνοι & ἐκείνους	1	Here, the word **them** refers to the Israelites whom God led out of Egypt and who died in the wilderness without entering the rest (see [3:16–19](../03/16.md)). If your readers would not know to whom **them** refers, you could make it explicit. Alternate translation: “to the Israelite ancestors also … them” or “to that generation also … them” (See: [[rc://*/ta/man/translate/writing-pronouns]])
379	4:2	qtgc		rc://*/ta/man/translate/figs-possession	ὁ λόγος τῆς ἀκοῆς	1	Here the author uses the possessive form to describe a **message** that someone, in this case the Israelite ancestors, “heard.” If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the message that they heard” (See: [[rc://*/ta/man/translate/figs-possession]])
380	4:2	zza4		rc://*/ta/man/translate/grammar-connect-logic-result	μὴ συνκεκερασμένους	1	Here, the phrase **not having been joined** introduces the reason why **the message** did not **benefit them**. If your readers not infer this relationship, you could express it more explicitly. Alternate translation: “since it had not been joined” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
381	4:2	vexi		rc://*/ta/man/translate/translate-unknown	μὴ συνκεκερασμένους τῇ πίστει τοῖς ἀκούσασιν	1	Here, the phrase **not having been joined** refers back to **them**, who are not **joined** with **those who heard** as part of the group of those who believe. In this construction, the word **faith** can refer to: (1) what those who are **joined** have in common. Alternate translation: “not having been joined as people with faith to those who heard it” (2) what does the “joining.” Alternate translation: “not having been joined by faith to those who heard it” (See: [[rc://*/ta/man/translate/translate-unknown]])
382	4:2	fzjj		rc://*/ta/man/translate/translate-textvariants	μὴ συνκεκερασμένους τῇ πίστει τοῖς ἀκούσασιν	1	Most early manuscripts make **not having been joined** refer back to **them**. However, a few early manuscripts make **not having been joined** refer back to **the message**. In this case, the clause would refer to how **those who heard** the message did not join **faith** to it when they heard it. In other words, they did not believe what they heard. However, the option that the ULT follows has the most support, so it is best to make **not having been joined** refer back to **them**. (See: [[rc://*/ta/man/translate/translate-textvariants]])
383	4:2	zwpf		rc://*/ta/man/translate/figs-activepassive	μὴ συνκεκερασμένους	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **joined** rather than focusing on the person doing the “joining.” If you must state who did the action, the author implies that “God” or they themselves did it. Alternate translation: “not having joined themselves” or “God not having joined them” (See: [[rc://*/ta/man/translate/figs-activepassive]])
384	4:2	uinq		rc://*/ta/man/translate/figs-abstractnouns	τῇ πίστει	1	If your language does not use an abstract noun for the idea behind **faith**, you could express the idea by using a verb such as “trust” or “believe.” Alternate translation: “in trusting it” or “in believing it” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
385	4:3	n6dw		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces how one does “benefit” from hearing the “good news” ([4:2](../04/02.md)). It is those who “believe” who are able to **enter into rest**. If it would be helpful in your language, you could use a word or phrase that introduces further explanation. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
386	4:3	w6t4		rc://*/ta/man/translate/figs-explicit	εἰσερχόμεθα & εἰς κατάπαυσιν, οἱ πιστεύσαντες	1	Here, the word **rest** could refer to: (1) the state of “resting.” Alternate translation: “we who have believed participate in the way that God rests” or “we who have believed rest” (2) the place where people rest, particularly the land that God promised to give to his people. Alternate translation: “we who have believed enter into the resting place” or “we who have believed enter into the land of rest” (See: [[rc://*/ta/man/translate/figs-explicit]])
387	4:3	egfo		rc://*/ta/man/translate/figs-explicit	καθὼς εἴρηκεν	1	Here, the phrase **just as** indicates that the quotation will support the claim that **we who have believed enter into rest**. However, the quotation is a negative statement about how the Israelite ancestors will not **enter into rest**. The quotation could support the claim by: (1) proving the opposite point. Since the Israelite ancestors did not enter because they did not believe (see [3:19](../03/19.md)), that means that those who believe can enter. Alternate translation: “which you know because he said this about those who did not believe:” (2) proving that the **rest** is still available. In other words, because the Israelite ancestors did not **enter**, someone still can **enter**. Alternate translation: “which you can tell is still available because he said” (See: [[rc://*/ta/man/translate/figs-explicit]])
388	4:3	x2kq		rc://*/ta/man/translate/writing-quotations	καθὼς εἴρηκεν	1	Here the author uses the phrase **just as he said** to requote a part of the quotation that he introduced earlier (see especially [3:11](../03/11.md)). If it would be helpful in your language, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “just as he said in what I already quoted” (See: [[rc://*/ta/man/translate/writing-quotations]])
389	4:3	lncz		rc://*/ta/man/translate/writing-pronouns	εἴρηκεν	1	Here, the word **he** could refer back to: (1) the Holy Spirit, whom the author identifies as the speaker of the quotation (see [3:7](../03/07.md)). Alternate translation: “God’s Spirit said” (2) God considered as a unity. Alternate translation: “God said” (See: [[rc://*/ta/man/translate/writing-pronouns]])
390	4:3	v4q4		rc://*/ta/man/translate/figs-quotations	εἴρηκεν, ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “he said, as he swore in his wrath, that they would never enter into his rest,” (See: [[rc://*/ta/man/translate/figs-quotations]])
391	4:3	qfs8			ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου	1	Since the author repeats here the same words that he quoted in [3:11](../03/11.md), you should translate these words in exactly the same way as you did in that verse.
392	4:3	k1ld		rc://*/ta/man/translate/figs-explicit	καίτοι τῶν ἔργων	1	Here, the word **although** introduces something that is unexpected. God swore that the Israelite ancestors would not **enter into my rest**, but (unexpectedly) that rest has been available since **the foundation of the world**, since God’s **works were finished** then. The author’s point is that God’s oath about how the Israelite ancestors would never **enter** does not mean that the **rest** is not available or not yet available. Instead, the **rest** has been available since God created everything. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “but despite that, his works” or “although the rest is available even now, for his works” (See: [[rc://*/ta/man/translate/figs-explicit]])
393	4:3	x8zv		rc://*/ta/man/translate/figs-activepassive	τῶν ἔργων & γενηθέντων	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the **works** that **were finished** rather than focusing on the person doing the “finishing.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God finished his works” (See: [[rc://*/ta/man/translate/figs-activepassive]])
394	4:3	af1l		rc://*/ta/man/translate/figs-abstractnouns	τῶν ἔργων & γενηθέντων	1	If your language does not use an abstract noun for the idea behind **works**, you could express the idea by using a verb such as “work” or “do.” Alternate translation: “the things that he did were finished” or “what he worked was finished” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
395	4:3	ypr4		rc://*/ta/man/translate/figs-abstractnouns	ἀπὸ καταβολῆς κόσμου	1	If your language does not use an abstract noun for the idea behind **foundation**, you could express the idea by using a verb such as “establish” or “build.” Alternate translation: “from when he established the world” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
396	4:3	vym3		rc://*/ta/man/translate/figs-metaphor	ἀπὸ καταβολῆς κόσμου	1	The author speaks of how God created the **world** as if he set the **world** on a **foundation** or solid base. In the author’s culture, this was a common way to refer to how God created everything. If it would be helpful in your language, you could use a phrase that refers to how God created everything. Alternate translation: “from the beginning of the world” or “from the time when the world was created” (See: [[rc://*/ta/man/translate/figs-metaphor]])
397	4:4	q2n3		rc://*/ta/man/translate/grammar-connect-words-phrases	γάρ	1	Here, the word **For** introduces the proof for what the author has claimed about how God’s “works were finished from the foundation of the world” (see [4:3](../04/03.md)). If it would be helpful in your language, you could use a word or phrase that introduces proof or support. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
398	4:4	fzgj		rc://*/ta/man/translate/writing-pronouns	εἴρηκεν & που	1	Here, just as in [4:3](../04/03.md), the word **he** could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (see [3:7](../03/07.md)). Alternate translation: “God’s Spirit has somewhere spoken” (2) God considered as a unity. Alternate translation: “God has somewhere spoken” (See: [[rc://*/ta/man/translate/writing-pronouns]])
399	4:4	hsuj		rc://*/ta/man/translate/writing-quotations	εἴρηκεν & που περὶ τῆς ἑβδόμης οὕτως	1	Here the author quotes from the Old Testament. He does not introduce it as a quotation but instead as words that someone (probably the Holy Spirit) has spoken. However, the audience would have understood that this was a quotation from the Old Testament, specifically from [Genesis 2:2](../../gen/02/02.md). This passage tells the story of how God created everything in six days and then rested on the seventh day. Since the author introduces the quotation as words that someone has spoken, you should do the same. The word **somewhere** shows that the words come from Scriptures without stating exactly where. 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. Alternate translation: “in another place he has said thus about the seventh day” (See: [[rc://*/ta/man/translate/writing-quotations]])
400	4:4	a7ij		rc://*/ta/man/translate/figs-quotations	περὶ τῆς ἑβδόμης & καὶ κατέπαυσεν ὁ Θεὸς ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ;	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “about the seventh day that God rested on that day from all his works.” (See: [[rc://*/ta/man/translate/figs-quotations]])
401	4:4	hbm5		rc://*/ta/man/translate/translate-ordinal	τῆς ἑβδόμης & τῇ ἡμέρᾳ τῇ ἑβδόμῃ	1	If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “day seven … day seven” (See: [[rc://*/ta/man/translate/translate-ordinal]])
402	4:4	jojq		rc://*/ta/man/translate/figs-abstractnouns	ἀπὸ πάντων τῶν ἔργων αὐτοῦ	1	If your language does not use an abstract noun for the idea behind **works**, you could express the idea by using a verb such as “work” or “do.” Alternate translation: “from the things that he was doing” or “from what he was working” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
403	4:4	ghxk		rc://*/ta/man/translate/figs-explicit	πάντων τῶν ἔργων αὐτοῦ	1	Here, the phrase **all his works** refers specifically to the **works** of creation. The quotation does not mean that God stopped doing everything. If it would be helpful in your language, you could make the idea explicit. Alternate translation: “all his works of creating” (See: [[rc://*/ta/man/translate/figs-explicit]])
404	4:5	zq16		rc://*/ta/man/translate/writing-quotations	καὶ ἐν τούτῳ πάλιν	1	Here the author uses the phrase **And again in this {passage}** to requote a part of the quotation that he introduced earlier (see especially [3:11](../03/11.md); [4:3](../04/03.md)). The phrase **this {passage}** refers to the quotation from Psalm 95, which is the primary passage that the author is discussing. If it would be helpful in your language, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “And when we consider again the passage we are discussing, it says” (See: [[rc://*/ta/man/translate/writing-quotations]])
405	4:5	zwlk		rc://*/ta/man/translate/figs-quotations	ἐν τούτῳ & εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “in this passage it says that they will never enter into his rest.” (See: [[rc://*/ta/man/translate/figs-quotations]])
406	4:5	qfjr			εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου	1	Since the author repeats here the same words that he quoted in [3:11](../03/11.md), you should translate these words in exactly the same way as you did in that verse.
407	4:6	hptv		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Therefore** introduces the conclusion to what the author has argued in [4:2–5](../04/02.md). Use a word or phrase that introduces this kind of conclusion. Alternate translation: “Because of all that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
408	4:6	twwv		rc://*/ta/man/translate/figs-idiom	ἀπολείπεται τινὰς εἰσελθεῖν	1	When something **remains**, people can still access or make use of it. In other words, the ability to **enter** is still valid or available. If it would be helpful in your language, you could express the idea in a more natural way. See how you translated the similar words in [4:1](../04/01.md). Alternate translation: “there is still the possibility of entering” or “God still allows some to enter” (See: [[rc://*/ta/man/translate/figs-idiom]])
409	4:6	f3pz		rc://*/ta/man/translate/figs-explicit	εἰσελθεῖν εἰς αὐτήν & οὐκ εἰσῆλθον	1	Here, just as in [4:1](../04/01.md), the rest which people **enter** could refer to: (1) the state of “resting.” Alternate translation: “to participate in it … did not participate” or “to rest with God … did not rest with God” (2) the place where people rest, particularly the land that God promised to give to his people. Alternate translation: “to enter into the place … did not enter it” or “to enter into the land … did not enter it” (See: [[rc://*/ta/man/translate/figs-explicit]])
410	4:6	uyfr		rc://*/ta/man/translate/figs-explicit	οἱ πρότερον εὐαγγελισθέντες	1	Here, those who **had the good news proclaimed to them** are the same people the author mentions as “them” in [4:2](../04/02.md): the Israelite ancestors whom God led out of Egypt and who did not enter the Promised Land. If it would be helpful in your language, you could make who these people are more explicit. Alternate translation: “the Israelite ancestors who previously had the gospel proclaimed to them” or “the people of that generation who previously had the gospel proclaimed to them” (See: [[rc://*/ta/man/translate/figs-explicit]])
411	4:6	z0pz		rc://*/ta/man/translate/figs-abstractnouns	οὐκ εἰσῆλθον δι’ ἀπείθειαν	1	If your language does not use an abstract noun for the idea behind **disobedience**, you could express the idea by using a verb such as “disobey” or an adjective such as “disobedient.” Alternate translation: “did not enter, because they disobeyed” or “did not enter, because they were disobedient” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
412	4:7	s964		rc://*/ta/man/translate/writing-pronouns	πάλιν & ὁρίζει	1	Here, just as in [4:3–4](../04/03.md), the word **he** could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (see [3:7](../03/07.md)). Alternate translation: “God’s Spirit again sets” (2) God considered as a unity. Alternate translation: “God again sets” (See: [[rc://*/ta/man/translate/writing-pronouns]])
413	4:7	w90d			πάλιν	1	Here, the word **again** indicates that the Holy Spirit had already “set” a **day** and now does it for a second time. The first time was when God promised the “rest” to the Israelite ancestors. The second time (**again**) was when the Spirit spoke the quote from Psalm 95 **through David**. If it would be helpful in your language, you could use a word or phrase that refers to doing something “once more” or “for a second time.” Alternate translation: “for a second time”
414	4:7	z7bj		rc://*/ta/man/translate/figs-idiom	σήμερον	1	Here the author speaks about a time that we call **Today**. We call every day **Today**, so this phrase means that the rest is available right now. However, since the author uses **Today** because the author of the quotation uses it, make sure that you use the same words that you used to translate **Today** in [3:7](../03/07.md). Alternate translation: “calling it ‘This day’” (See: [[rc://*/ta/man/translate/figs-idiom]])
415	4:7	y2tm			ἐν Δαυεὶδ λέγων	1	# General Information:\n\nThe Holy Spirit calls the **certain day** **“Today”** when he was **speaking through David**. The author knows that **David** wrote the psalm that he is quoting, but he also knows that **David** was inspired by the Holy Spirit. Use a form in your language that refers to how someone speaks through or by means of someone else. Alternate translation: “using David to speak”
416	4:7	gkqr		rc://*/ta/man/translate/figs-explicit	μετὰ τοσοῦτον χρόνον	1	Here the author notes that David wrote the psalm a long time after what the psalm narrates about the Israelite ancestors occurred. David still applies the psalm to his audience, however. If it would be helpful in your language, you could use a word or phrase that refers to a long period of time. Alternate translation: “after so many years” or “many years later” (See: [[rc://*/ta/man/translate/figs-explicit]])
417	4:7	lsp6		rc://*/ta/man/translate/writing-quotations	καθὼς προείρηται	1	Here the author uses the phrase **just as it has already been said** to requote a part of the quotation that he introduced earlier (see especially [3:7b–8a](../03/07.md); [3:15](../03/15.md)). If it would be helpful in your language, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “just as we read in the passage we are discussing” (See: [[rc://*/ta/man/translate/writing-quotations]])
418	4:7	yojd		rc://*/ta/man/translate/figs-activepassive	προείρηται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the words that have **been said** rather than focusing on the person doing the “saying.” If you must state who did the action, the author implies that he himself did it. Alternate translation: “I have already said” or “I have already quoted” (See: [[rc://*/ta/man/translate/figs-activepassive]])
419	4:7	bp6u		rc://*/ta/man/translate/figs-quotations	προείρηται, σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “it has already been said that today, if you hear his voice, you should not harden your hearts” (See: [[rc://*/ta/man/translate/figs-quotations]])
420	4:7	pktz			σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν	1	Since the author repeats here the same words that he quoted in [3:7b–8a](../03/07.md), you should translate these words in exactly the same way as you did in those verses.
421	4:8	s78r		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces further explanation about the day called “Today.” If it would be helpful in your language, you could use a word or phrase that introduces explanation, or you could leave it untranslated. Alternate translation: “Further,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
422	4:8	fp52		rc://*/ta/man/translate/grammar-connect-condition-contrary	εἰ & αὐτοὺς Ἰησοῦς κατέπαυσεν	1	Here the author is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **Joshua** did not give the Israelite ancestors the kind of **rest** he is discussing. He proves that the conditional statement is not true by showing that it would contradict what is true: the Holy Spirit did actually speak **about another day**, as the previous verse shows. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if Joshua had actually given them rest” (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]])
423	4:8	mdq9		rc://*/ta/man/translate/figs-metaphor	αὐτοὺς Ἰησοῦς κατέπαυσεν	1	Here the author speaks as if **Joshua** were the one who could have “given” **rest** to the Israelite ancestors. This expression means that what Joshua did could have enabled the Israelite ancestors to receive **rest** from God. If it would be helpful in your language, you could make it clearer that the **rest** comes from God, who worked through **Joshua**. Alternate translation: “God had used Joshua to give them rest” or “Joshua had helped them rest” (See: [[rc://*/ta/man/translate/figs-metaphor]])
424	4:8	kskn		rc://*/ta/man/translate/figs-explicit	αὐτοὺς & κατέπαυσεν	1	See how you translated the word **rest** in [4:1](../04/01.md). Alternate translation: “enabled them to rest with God” or “enabled them to enter into God’s resting place” (See: [[rc://*/ta/man/translate/figs-explicit]])
425	4:8	o9qb		rc://*/ta/man/translate/figs-abstractnouns	αὐτοὺς & κατέπαυσεν	1	If your language does not use an abstract noun for the idea behind **rest**, you could express the idea by using a verb such as “rest.” Make sure that your translation fits with the option you chose in the previous note for what **rest** means. Alternate translation: “helped them rest the way that God rests” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
426	4:8	wl6l		rc://*/ta/man/translate/writing-pronouns	οὐκ ἂν & ἐλάλει	1	Here, just as in [4:7](../04/07.md), the word **he** could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (see [3:7](../03/07.md)). Alternate translation: “God’s Spirit would not have spoken” (2) God considered as a unity. Alternate translation: “God would not have spoken” (See: [[rc://*/ta/man/translate/writing-pronouns]])
427	4:8	gnxj			ἡμέρας	1	Here the author refers to a **day** because the quotation he is discussing refers to “today.” If possible, use a word or phrase here that is related to how you translated “today” in the quotation (see [4:7](../04/07.md)). The author does not mean that there is only one period of 24 hours during which people can “enter the rest.” If it would be helpful in your language, you could use a word or phrase that refers to a specific point in time. Alternate translation: “time” or “moment in time”
428	4:8	jjkr		rc://*/ta/man/translate/figs-explicit	μετὰ ταῦτα	1	Here, the phrase **these things** refers to what happened when **Joshua** was leading the Israelite ancestors. He guided them into the land that God had promised to give them, and he led them as they fought their enemies and then settled in that land. The author’s point is that, since David speaks about entering the **rest** much later than this, the events related to **Joshua** must not count as getting **rest**. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “after Joshua led the people into the land” (See: [[rc://*/ta/man/translate/figs-explicit]])
429	4:9	ob3p		rc://*/ta/man/translate/grammar-connect-logic-result	ἄρα	1	Here, the word **Therefore** introduces the conclusion to the argument in [4:3–8](../04/03.md). If it would be helpful in your language, you could use a word or phrase that introduces a conclusion. Alternate translation: “So then” or “In conclusion” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
430	4:9	vhx9		rc://*/ta/man/translate/figs-idiom	ἀπολείπεται σαββατισμὸς	1	When something **remains**, people can still access or make use of it. In other words, the **Sabbath rest** is still valid or available. If it would be helpful in your language, you could express the idea in a more natural way. See how you translated the similar words in [4:1](../04/01.md), [6](../04/06.md). Alternate translation: “there is still a Sabbath rest” or “God still provides a Sabbath rest” (See: [[rc://*/ta/man/translate/figs-idiom]])
431	4:9	qe6x		rc://*/ta/man/translate/translate-unknown	σαββατισμὸς	1	Here, the word translated **a Sabbath rest** is a very rare word that is closely related to the word for **Sabbath**, which refers to the seventh day of the week on which the Israelites rested, as God commanded them to do. The **Sabbath rest** could refer to: (1) keeping the **Sabbath** by “resting.” Alternate translation: “rest as on the Sabbath day” (2) celebrating the special day that is the **Sabbath**. Alternate translation: “a Sabbath celebration” or “a celebration as on the day of rest” (See: [[rc://*/ta/man/translate/translate-unknown]])
432	4:10	nyix		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces further explanation of **rest**. If it would be helpful in your language, you could use a word that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
433	4:10	i6eh		rc://*/ta/man/translate/figs-pastforfuture	ὁ & εἰσελθὼν & καὶ αὐτὸς κατέπαυσεν	1	Here the author uses the past tense to speak about something that is true in general. Use whatever tense you would naturally use in your language to speak about something that is generally true. Alternate translation: “the one who will enter … will himself also rest” (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
434	4:10	ej9y		rc://*/ta/man/translate/figs-explicit	ὁ & εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ	1	See how you translated “entering the rest” in [4:1](../04/01.md). Alternate translation: “the one who rests with God” or “the one who enters into God’s resting place” (See: [[rc://*/ta/man/translate/figs-explicit]])
435	4:10	dg2d		rc://*/ta/man/translate/writing-pronouns	αὐτοῦ	1	Here, the word **his** refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God’s” (See: [[rc://*/ta/man/translate/writing-pronouns]])
436	4:10	xmgn		rc://*/ta/man/translate/figs-gendernotations	αὐτὸς & αὐτοῦ	1	Although the words **himself** and **his** are masculine, they refer to anyone, both male and female. If it would be helpful in your language, you could use non-gendered words or refer to both genders. Alternate translation: “himself or herself … his or her” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
437	4:10	rdm0		rc://*/ta/man/translate/figs-rpronouns	αὐτὸς	1	Here, the word translated **himself** emphasizes the comparison between **the one who has entered** and **God**. Consider using a natural way to emphasize this comparison in your language. Alternate translation: “in fact” (See: [[rc://*/ta/man/translate/figs-rpronouns]])
438	4:10	r3jy		rc://*/ta/man/translate/figs-abstractnouns	τῶν ἔργων αὐτοῦ & τῶν ἰδίων	1	If your language does not use an abstract noun for the idea behind **works**, you could express the idea by using a verb such as “work” or “do.” Alternate translation: “the things he did … the things he did” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
439	4:10	sj1t		rc://*/ta/man/translate/figs-explicit	ὥσπερ ἀπὸ τῶν ἰδίων ὁ Θεός	1	Here the author refers back to what he already said in [4:4](../04/04.md) about how God “rested on the seventh day” after he created everything. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “just as God rested after he created the world” or “just as God did from his own works on the seventh day” (See: [[rc://*/ta/man/translate/figs-explicit]])
440	4:11	fem2		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Therefore** introduces an exhortation that is based on what the author has argued in [3:7–4:10](../03/07.md). If it would be helpful in your language, you could use a word or phrase that introduces how readers should respond to what the author has argued. Alternate translation: “So then” or “In light of what I have said” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
441	4:11	vyo4		rc://*/ta/man/translate/translate-unknown	σπουδάσωμεν	1	Here, the phrase **let us be eager** refers to focusing on and working hard to accomplish some specific goal. If it would be helpful in your language, you could use a word or phrase that expresses this idea more clearly. Alternate translation: “let us strive” or “let us be diligent” (See: [[rc://*/ta/man/translate/translate-unknown]])
442	4:11	bmg5		rc://*/ta/man/translate/figs-explicit	εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν	1	See how you translated the phrase “entering the rest” in [4:1](../04/01.md). Alternate translation: “to rest with God” or “to enter into God’s resting place” (See: [[rc://*/ta/man/translate/figs-explicit]])
443	4:11	rtj7		rc://*/ta/man/translate/figs-metaphor	ἐν & πέσῃ	1	Here the author speaks as if **disobedience** were a hole that a person could physically **fall into**. This “falling into” the hole of **disobedience** keeps a person from reaching their goal or arriving at their destination. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “might fail by following” or “might follow” (See: [[rc://*/ta/man/translate/figs-metaphor]])
444	4:11	eoso		rc://*/ta/man/translate/figs-possession	τῷ αὐτῷ & ὑποδείγματι & τῆς ἀπειθείας	1	Here the author uses the possessive form to show that the **example** is the **disobedience**. If it would be helpful in your language, you could express the idea in a more natural way. The idea is that the Israelite ancestors provided the **example** of **disobedience** that we should not follow. Alternate translation: “the same thing, which is disobedience” or “disobedience that is like that of the Israelite ancestors” (See: [[rc://*/ta/man/translate/figs-possession]])
445	4:11	uznd		rc://*/ta/man/translate/figs-abstractnouns	τῷ αὐτῷ & ὑποδείγματι & τῆς ἀπειθείας	1	If your language does not use an abstract noun for the idea behind **disobedience**, you could express the idea by using a verb such as “disobey.” Alternate translation: “disobeying in the same way that they did” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
446	4:12	iwtk		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a further reason for why we need to “be eager” ([4:11](../04/11.md)). If it would be helpful in your language, you could use a word or phrase that introduces the basis for an exhortation. Alternate translation: “We should do that because” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
447	4:12	h5d2		rc://*/ta/man/translate/figs-metonymy	ὁ λόγος τοῦ Θεοῦ	1	Here, the word **word** refers to what someone says in words. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the message of God” or “what God says” (See: [[rc://*/ta/man/translate/figs-metonymy]])
448	4:12	hnc2		rc://*/ta/man/translate/figs-possession	ὁ λόγος τοῦ Θεοῦ	1	Here the author uses the possessive form to describe a **word** that: (1) **God** speaks. Alternate translation: “the word that God speaks” (2) is **God**. Alternate translation: “the divine Word” or “God the Word” (See: [[rc://*/ta/man/translate/figs-possession]])
449	4:12	j9qy		rc://*/ta/man/translate/figs-personification	ζῶν & καὶ ἐνεργὴς & διϊκνούμενος & καὶ κριτικὸς	1	In these phrases, the author describes the **word of God** as if it were a person that was **living and active** and that could “pierce” and **judge** other people. He speaks in this way to show that God accomplishes these things through his **word**, that is, when he speaks. If it would be helpful in your language, you could express the idea by making God the subject of these actions or by using analogy form. Alternate translation: “is from the living and active God … God uses it to pierce … and God uses it to judge” or “is like a living and active person … piercing like a person pierces … and able, like a person, to judge” (See: [[rc://*/ta/man/translate/figs-personification]])
450	4:12	g4tc		rc://*/ta/man/translate/figs-metaphor	τομώτερος, ὑπὲρ πᾶσαν μάχαιραν δίστομον, καὶ διϊκνούμενος ἄχρι μερισμοῦ	1	Here the author compares the **word of God** to a **sword** that has two edges. God’s word is even **sharper** than that kind of sword, which means it is even better at **piercing**. The author uses this figure of speech to show how good the **word of God** is at discerning and judging humans. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “is like a very sharp two-edged sword that pierces to the dividing” or “able to distinguish what is wrong from what is right, including even the dividing” (See: [[rc://*/ta/man/translate/figs-metaphor]])
451	4:12	lv6y		rc://*/ta/man/translate/translate-unknown	μάχαιραν δίστομον	1	The phrase **two-edged sword** describes a weapon or tool with two sharp edges. This kind of **sword** can “pierce” something better than a sword with only one sharp edge can. If it would be helpful in your language, you could use a comparable term or a descriptive phrase. Alternate translation: “blade with two sharp edges” (See: [[rc://*/ta/man/translate/translate-unknown]])
452	4:12	e7kv		rc://*/ta/man/translate/translate-unknown	καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν	1	Here the author describes how the **word**, like a **sword**, can “pierce” **to the dividing** of things. These words refer to how a **sword** can cut something into two pieces. The author refers to things that are hard to divide: **joints** and **marrow** are difficult to separate, as are **soul** and **spirit**. The point is that the **word** can separate things that are hard to separate, just like a very sharp **sword** can. If it would be helpful in your language, you could use words or phrases that refer to cutting things into pieces. Alternate translation: “and slicing apart soul and spirit, joints and marrow” (See: [[rc://*/ta/man/translate/translate-unknown]])
453	4:12	m6f2		rc://*/ta/man/translate/translate-unknown	ψυχῆς καὶ πνεύματος	1	Here, the words **soul** and **spirit** refer to two distinguishable aspects of the nonphysical part of a human. It is possible that **soul** refers primarily to life and personality, while **spirit** refers to how people relate to others and express themselves. However, the author is not primarily interested in what parts of the person to which these two words refer. Rather, he is focused on how **soul** and **spirit** always go together, and it is difficult to “divide” them. If it would be helpful in your language, you could use words that refer to closely related aspects of the nonphysical parts of a person. Alternate translation: “of mind and spirit” or “of personality and mind” (See: [[rc://*/ta/man/translate/translate-unknown]])
454	4:12	sc3m		rc://*/ta/man/translate/translate-unknown	ἁρμῶν τε καὶ μυελῶν	1	The word **joints** refers to the places where bones connect. The word **marrow** refers to the center part of bones. The author is primarily interested in how the **joints** and the **marrow** are closely connected together, and it requires cutting a bone into pieces to separate them from each other. If it would be helpful in your language, you could refer to body parts that are very difficult to separate. Alternate translation: “of both tendons and muscles” or “of both ligaments and bones” (See: [[rc://*/ta/man/translate/translate-unknown]])
455	4:12	n6n5		rc://*/ta/man/translate/figs-abstractnouns	ἐνθυμήσεων καὶ ἐννοιῶν καρδίας	1	If your language does not use abstract nouns for the ideas behind **thoughts** and **intentions**, you could express the ideas by using verbs such as “think” and “plan.” Alternate translation: “what the heart ponders and devises” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
456	4:12	xdu4		rc://*/ta/man/translate/figs-metonymy	καρδίας	1	In the author’s culture, the word **heart** refers to the place within us where humans think and plan. If it would be helpful in your language, you could refer to the place where humans think in your culture or express the idea plainly. Alternate translation: “of the mind” or “that people think” (See: [[rc://*/ta/man/translate/figs-metonymy]])
457	4:12	r6rn		rc://*/ta/man/translate/figs-genericnoun	καρδίας	1	Here the author is speaking of “hearts” in general, not of one particular **heart**. If it would be helpful in your language, you could use a form that refers to “hearts” in general. Alternate translation: “of hearts” or “of human hearts” (See: [[rc://*/ta/man/translate/figs-genericnoun]])
458	4:13	kyok		rc://*/ta/man/translate/writing-pronouns	αὐτοῦ & αὐτοῦ, πρὸς ὃν	1	Here, the words **him** and **whom** could refer to: (1) God, who spoke the “word” that is referred to in the previous verse. Alternate translation: “God … of him to whom” (2) the “word” that is referred to in the previous verse. Alternate translation: “this word … of it to which” (See: [[rc://*/ta/man/translate/writing-pronouns]])
459	4:13	nx6n		rc://*/ta/man/translate/figs-activepassive	οὐκ ἔστιν κτίσις ἀφανὴς	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus what is **hidden** rather than focusing what does the “hiding.” If you must state who did the action, you could use a vague subject or have the “creature” trying to hide itself. Alternate translation: “no creature can hide” or “no creature can hide itself” (See: [[rc://*/ta/man/translate/figs-activepassive]])
460	4:13	f3h1		rc://*/ta/man/translate/figs-metaphor	πάντα & γυμνὰ καὶ τετραχηλισμένα	1	Here the author speaks about **all things** as if they were a naked person whose body was **bare** for all to see. He also speaks of **all things** as if someone had pulled another person’s head back to “lay open” his or her neck. Both of these expressions indicate that God sees and knows everything about **all things**. If it would be helpful in your language, you could use comparable metaphors or express the ideas plainly. Alternate translation: “all things are visible and revealed” (See: [[rc://*/ta/man/translate/figs-metaphor]])
461	4:13	yk64		rc://*/ta/man/translate/figs-doublet	γυμνὰ καὶ τετραχηλισμένα	1	These two terms mean basically the same thing and are used together to emphasize that God sees and knows everything. If your language does not use repetition to do this or if you do not have two words for these ideas, you could use one phrase and provide emphasis in another way. Alternate translation: “are visible” or “are revealed” (See: [[rc://*/ta/man/translate/figs-doublet]])
462	4:13	sltw		rc://*/ta/man/translate/figs-activepassive	τετραχηλισμένα	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Since the author is describing a characteristic of **all things**, avoid stating a subject here. It may be best to translate **laid open** with an adjective that has a similar meaning. Alternate translation: “open” or “visible” (See: [[rc://*/ta/man/translate/figs-activepassive]])
463	4:13	i9hh		rc://*/ta/man/translate/figs-metonymy	τοῖς ὀφθαλμοῖς αὐτοῦ	1	Here, the word **eyes** refers to sight or knowledge. If it would be helpful in your language, you could express the idea in plain language. Alternate translation: “to the sight of him” or “for him to know, who is the one” (See: [[rc://*/ta/man/translate/figs-metonymy]])
464	4:13	k8k0		rc://*/ta/man/translate/figs-idiom	πρὸς ὃν ἡμῖν ὁ λόγος	1	This phrase could mean: (1) that God is the one whom the author is speaking about to his audience. The **word** here would refer to the “words” that the author is speaking to his audience. Alternate translation: “about whom we are speaking” (2) that God is one to whom the audience must relate. Alternate translation: “with whom we have to do” (See: [[rc://*/ta/man/translate/figs-idiom]])
465	4:14	iv8x		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Therefore** refers back to what the author already said about how Jesus is a **high priest** (see [2:17–3:1](../02/17.md)). It may refer especially to [3:1](../03/01.md), where the author stated that Jesus is “the high priest of our confession.” So, **Therefore** introduces how the author wants his audience to act, given that Jesus is a **great high priest**. If it would be helpful in your language, you could use a word or phrase that resumes a previous topic, or you could use a word or phrase that introduces the result or consequence of a previous statement. Alternate translation: “So then” or “Because of all that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
466	4:14	spfu		rc://*/ta/man/translate/grammar-connect-logic-result	ἔχοντες	1	Here, the word **having** introduces a reason for the exhortation to **firmly hold**. If it would be helpful in your language, you could make this connection explicit. Alternate translation: “since we have” or “because we have” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
467	4:14	a51p		rc://*/ta/man/translate/figs-go	διεληλυθότα τοὺς οὐρανούς	1	Here, the phrase **passed through** refers to travel or movement within a specific area, here **the heavens**. It does not necessarily mean that Jesus traveled through and then left **the heavens**. Use a word that you would use for traveling in a specific direction through an area. Alternate translation: “who has gone through the heavens” or “who has traveled through the heavens” (See: [[rc://*/ta/man/translate/figs-go]])
468	4:14	ejwy		rc://*/ta/man/translate/figs-explicit	τοὺς οὐρανούς	1	Many people in the author’s culture believed that the space that they called “heaven” contained multiple layers or spheres of individual **heavens**. Paul speaks this way in [2 Corinthians 12:2](../../2co/12/02.md). Here, the author uses this language without clarifying how many **heavens** there are. The main point is that Jesus **passed through** these **heavens** to where God dwells. Often, this place where God dwells is in the highest of the **heavens**. Since the author does not include details about the **heavens**, translate **heavens** with a word or phrase that refers to all of heavenly space, including the idea of multiple **heavens** if possible. Alternate translation: “the heavenly realm” or “the heavenly spaces” (See: [[rc://*/ta/man/translate/figs-explicit]])
469	4:14	ph6z		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Υἱὸν τοῦ Θεοῦ	1	The phrase **Son of God** is an important title for Jesus. See how you translated **Son** in [1:2](../01/02.md). (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
470	4:14	vt4v		rc://*/ta/man/translate/figs-metaphor	κρατῶμεν τῆς ὁμολογίας	1	Here, the phrase **firmly hold** refers to continuing to consistently believe or trust something, particularly something that one has been told. If it would be helpful in your language, you could use a word or phrase that refers to continuing to believe or trust. Alternate translation: “let us tightly grasp our confession” or “let us continue to trust our confession” (See: [[rc://*/ta/man/translate/figs-metaphor]])
471	4:14	xfmw		rc://*/ta/man/translate/figs-abstractnouns	τῆς ὁμολογίας	1	If your language does not use an abstract noun for the idea behind **confession**, you could express the idea by using a verb such as “confess” or “believe.” Alternate translation: “to what we confess” or “to what we believe” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
472	4:15	z0bq		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces further explanation of how Jesus is a high priest. This information supports the author’s exhortation to “firmly hold” to the “confession” (see [4:15](../04/15.md)). If it would be helpful in your language, you could use a word that introduces support for an exhortation, or you could leave it untranslated. Alternate translation: “We should do that because” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
473	4:15	i2fw		rc://*/ta/man/translate/figs-doublenegatives	οὐ & ἔχομεν ἀρχιερέα μὴ δυνάμενον συνπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ	1	Here the author uses two negative words to emphasize how much Jesus is able to **sympathize** with us as **high priest**. If the two negatives would be confusing, and if it would not be emphatic in your language, you could express the idea with a positive statement and emphasize it in another way. If you do this, you will need to translate **but** as a connection instead of a contrast. Alternate translation: “we indeed have a high priest who is able to sympathize with our weaknesses, one having been tempted” (See: [[rc://*/ta/man/translate/figs-doublenegatives]])
474	4:15	zupr		rc://*/ta/man/translate/figs-abstractnouns	ταῖς ἀσθενείαις ἡμῶν	1	If your language does not use an abstract noun for the idea behind **weaknesses**, you could express the idea by using a an adjective such as “weak.” Alternate translation: “with the ways that we are weak” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
475	4:15	m56m		rc://*/ta/man/translate/figs-ellipsis	πεπειρασμένον δὲ	1	This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “but we have one who has been tempted” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
476	4:15	d26h		rc://*/ta/man/translate/figs-activepassive	πεπειρασμένον	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on Jesus, who was **tempted** rather than focusing on the person or thing doing the “tempting.” If you must state who did the action, you could use a vague or indefinite subject, since many things can “tempt.” Alternate translation: “one whom things tempted” or “one having experienced temptation” (See: [[rc://*/ta/man/translate/figs-activepassive]])
477	4:15	s5gv		rc://*/ta/man/translate/figs-idiom	κατὰ πάντα καθ’ ὁμοιότητα	1	Both phrases that use **according to** give more information about how Jesus was **tempted**. The first, **according to all things**, shows that Jesus experienced many different kinds of temptations. The second, **according to our likeness**, shows that Jesus experienced these temptations in the same ways that all other humans do. If it would be helpful in your language, you could express these two phrases more naturally in your language. Alternate translation: “in every way, just like we are tempted” (See: [[rc://*/ta/man/translate/figs-idiom]])
478	4:15	jp4n		rc://*/ta/man/translate/figs-abstractnouns	ὁμοιότητα	1	If your language does not use an abstract noun for the idea behind **likeness**, you could express the idea by using a word such as “like” or “similar.” Alternate translation: “what we are like” or “the ways that all humans are similar” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
479	4:15	fve3			χωρὶς ἁμαρτίας	1	Alternate translation: “but who did not sin”
480	4:16	ujt6		rc://*/ta/man/translate/grammar-connect-logic-result	προσερχώμεθα οὖν	1	Here, the word **then** introduces an exhortation that is based [4:14–15](../04/14.md). If it would be helpful in your language, you could use a word or phrase that introduces an exhortation. Alternate translation: “Therefore, let us approach” or “Because of that, let us approach” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
481	4:16	sy6y		rc://*/ta/man/translate/figs-go	προσερχώμεθα οὖν μετὰ παρρησίας τῷ θρόνῳ τῆς χάριτος	1	Here, the word **approach** refers to getting close to something but not necessarily being right next to it. Here, the author wants believers to **approach** God’s **throne** in heaven. This means that they enter into God’s presence. It does not mean that they enter into heaven to be right next to the **throne**. If it would be helpful in your language, you could use a word or phrase that refers to being in someone’s presence. Alternate translation: “Let us then with confidence go before the throne of grace” (See: [[rc://*/ta/man/translate/figs-go]])
482	4:16	h49r		rc://*/ta/man/translate/figs-abstractnouns	μετὰ παρρησίας	1	If your language does not use an abstract noun for the idea behind **confidence**, you could express the idea by using an adverb such as “boldly” or “confidently.” Alternate translation: “confidently” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
483	4:16	aj1p		rc://*/ta/man/translate/figs-metonymy	τῷ θρόνῳ	1	Here, the word **throne** refers to the one sitting on the **throne**: God. If it would be helpful in your language, you could clarify that the word **throne** refers to God on his **throne**. Alternate translation: “to God on his throne” (See: [[rc://*/ta/man/translate/figs-metonymy]])
484	4:16	s6vp		rc://*/ta/man/translate/figs-possession	τῷ θρόνῳ τῆς χάριτος	1	Here the author uses the possessive form to describe how **grace** comes from God on the **throne**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “to throne from which grace comes” (See: [[rc://*/ta/man/translate/figs-possession]])
485	4:16	e6nb		rc://*/ta/man/translate/figs-abstractnouns	τῷ θρόνῳ τῆς χάριτος	1	If your language does not use an abstract noun for the idea behind **grace**, you could express the idea by using an adjective such as “gracious” or an adverb such as “graciously.” Alternate translation: “to the gracious throne” or “to throne where God rules graciously” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
486	4:16	py6d		rc://*/ta/man/translate/figs-abstractnouns	λάβωμεν ἔλεος, καὶ χάριν εὕρωμεν, εἰς εὔκαιρον βοήθειαν	1	If your language does not use abstract nouns for the ideas behind **mercy**, **grace**, and **help**, you could express the idea by using verbs or in some other natural way. Alternate translation: “God may be merciful and gracious to us to help us when we need it” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
487	4:16	x3hv		rc://*/ta/man/translate/figs-doublet	λάβωμεν ἔλεος, καὶ χάριν εὕρωμεν	1	The two phrases **receive mercy** and **find grace** mean basically the same thing and are used together to emphasize how God will act kindly and lovingly toward those who believe in Jesus. If your language does not use repetition to do this, or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “we may receive grace” or “we may receive favor” (See: [[rc://*/ta/man/translate/figs-doublet]])
488	4:16	f149		rc://*/ta/man/translate/figs-idiom	χάριν εὕρωμεν	1	Here, the phrase **find grace** refers to receiving **grace** from someone. If it would be helpful in your language, you could express the idea in a natural way in your language. Alternate translation: “grace” or “experience grace” (See: [[rc://*/ta/man/translate/figs-idiom]])
489	4:16	n654		rc://*/ta/man/translate/translate-unknown	εὔκαιρον βοήθειαν	1	Here, the word **timely** refers to something that happens at just the right time. Here, it means that the **help** happens just when someone needs that **help**. If it would be helpful in your language, you could use a comparable word or phrase. Alternate translation: “help at the right time” or “well-timed help” (See: [[rc://*/ta/man/translate/translate-unknown]])
490	5:intro	b67j				0	# Hebrews 5 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n * Teaching: The Son becomes high priest (5:1–10)\n * Exhortation: Make sure to persevere! (5:11–6:12)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [5:5–6](../05/05.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### High priest\n\nIn [5:1–4](../05/01.md), the author explains what it means to be a high priest: (1) he must offer things to God, (2) he must be sympathetic to others because he also experiences weakness, and (3) he must be appointed by God. The author then applies these qualifications and duties to Jesus ([5:5–10](../05/05.md)): (1) he was appointed by God, (2) he suffered like all humans do, and (3) he himself is the offering that brings eternal salvation. Make that your translation clearly draws connections between what high priests experience and do and what Jesus has experienced and done. (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n### Melchizedek\n\nIn the entire Old Testament, only two passages mention Melchizedek: [Psalm 110:4](../psa/110/04.md) and [Genesis 14:18–20](../gen/14/18.md). In this chapter, the author quotes from the psalm, and in chapter 7 he will refer to Genesis. Melchizedek was a king and priest in the city of Salem. Abraham, the ancestor of the Israelites, met him and gave him a gift. Much later, the author of [Psalm 110:4](../psa/110/04.md) writes how God appointed the king of Israel (David) to be a priest like Melchizedek. Since the author simply introduces Melchizedek here and saves his explanation for chapter 7, you also should simply refer to him here. (See: [[rc://*/tw/dict/bible/names/melchizedek]])\n\n## Important Figures of Speech in this Chapter\n\n### Metaphor with “milk” and “solid food”\n\nIn [5:12–14](../05/12.md), the author uses “milk” to refer figuratively to basic teachings about God and about what is right and wrong. He uses “solid food” to refer figuratively to the more complex teachings. Since “infants” are the ones who drink “milk” in the author’s culture, he refers to those who only know the basic teachings as “infants.” Those who know complex teachings are “mature” adults who eat “solid food.” If your readers would misunderstand this metaphor, if possible use a figure of speech that contrasts between adults and little children. (See: [[rc://*/ta/man/translate/figs-exmetaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Jesus “learning obedience” and “being made perfect”\n\nIn [5:8–9](../05/08.md), the author states that Jesus “learned obedience” and was “made perfect.” These statements do not mean that Jesus failed to obey and sometimes sinned before this time. Instead, “learning obedience” refers to fully understanding or experiencing what obedience means, and being “made perfect” refers to “perfect” qualifications for a position or office. So, Jesus fully experienced what it means to obey God, and God made him a “perfect” fit for the office of high priest. Translate these phrases in such a way that your readers will not think that Jesus went from being disobedient and sinful to obedient and perfect.
491	5:1	dn18		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	# Connecting Statement:\n\nHere, the word **For** indicates that the author is going to explain more about high priests and about how Jesus is a high priest. It also signals that the author is beginning a new section. Use a word or phrase that indicates that a new section is beginning, or you could leave **For** untranslated. Alternate translation: “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
492	5:1	whq1		rc://*/ta/man/translate/figs-activepassive	λαμβανόμενος	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **taken** rather than focusing on the person doing the “taking.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God taking him” or “whom God takes” (See: [[rc://*/ta/man/translate/figs-activepassive]])
493	5:1	u4gd		rc://*/ta/man/translate/figs-gendernotations	ἐξ ἀνθρώπων & ὑπὲρ ἀνθρώπων	1	Although the word **men** is masculine, the author is using it to refer to all the people in a group, both men and women. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “from among humans on the behalf of humans” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
494	5:1	ndz7		rc://*/ta/man/translate/figs-activepassive	καθίσταται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **appointed** rather than focusing on the person doing the “appointing.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God appointed” or “is one whom God appointed” (See: [[rc://*/ta/man/translate/figs-activepassive]])
495	5:1	mzd9		rc://*/ta/man/translate/translate-unknown	τὰ πρὸς τὸν Θεόν	1	Here the phrase **{in} the things related to God** identifies **every high priest** as a person who serves God and who acts as a priest in God’s presence. If it would be helpful in your language, you could use a word or phrase that makes this clear. See how you translated the similar phrase in [2:17](../02/17.md). Alternate translation: “before God” or “to be in God’s presence” (See: [[rc://*/ta/man/translate/translate-unknown]])
496	5:1	oe4p		rc://*/ta/man/translate/figs-gendernotations	προσφέρῃ	1	Here, the word **he** refers to the **high priest** that the author is discussing. In Israelite and Jewish culture, only men could be high priests, so **he** does refer to a man. However, the author is not emphasizing that the **high priest** is male, so you can use a non-gendered word if it is clearer. Alternate translation: “this person may offer” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
497	5:1	efen		rc://*/ta/man/translate/figs-doublet	δῶρά καὶ θυσίας	1	Here, the words **gifts** and **sacrifices** function together to refer to anything that an Israelite would have offered to God. It is probable that **sacrifices** refers to animals that would be killed and offered to God, while **gifts** identifies anything else that a person would give to God. If you do not have two words for these categories, you could use a single word or phrase to refer to what an Israelite would offer to God. Alternate translation: “sacrifices” or “things presented to God” (See: [[rc://*/ta/man/translate/figs-doublet]])
498	5:1	ip99		rc://*/ta/man/translate/figs-idiom	ὑπὲρ ἁμαρτιῶν	1	Here, the phrase **for sins** indicates that the **gifts and sacrifices** were intended to take away sins. In other words, the **gifts and sacrifices** were a part of how an Israelite would ask God to forgive them **for** the sins they had committed. If it would be helpful in your language, you could use a phrase that makes this idea clear. Alternate translation: “for the forgiveness of sins” or “so that God would forgive sins” (See: [[rc://*/ta/man/translate/figs-idiom]])
499	5:2	f2hn		rc://*/ta/man/translate/translate-unknown	μετριοπαθεῖν	1	Here, the phrase **to deal gently** refers to how a person restrains their emotions when they respond to somebody else. In other words, the high priests do not get angry or upset quickly, and instead they **deal gently** with people. If it would be helpful in your language, you could use a word or phrase that refers to restraining emotions. Alternate translation: “to act compassionately” or “to deal calmly” (See: [[rc://*/ta/man/translate/translate-unknown]])
500	5:2	gt9j		rc://*/ta/man/translate/figs-activepassive	πλανωμένοις	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **deceived** rather than focusing on the person or thing doing the “deceiving.” If you must state who did the action, you could use a vague or indefinite subject, since many things “deceive” people. Alternate translation: “whom others have deceived” or “who believe what is false” (See: [[rc://*/ta/man/translate/figs-activepassive]])
501	5:2	ny8u		rc://*/ta/man/translate/figs-gendernotations	αὐτὸς	1	Here, just as in [5:1](../05/01.md) and in the following verses, the word **he** refers to the high priest that the author is discussing. In Israelite and Jewish culture, only men could be high priests, so **he** does refer to a man. However, the author is not emphasizing that the high priest is male, so you can use a non-gendered word if it is clearer. Alternate translation: “the high priest” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
502	5:2	ihs9		rc://*/ta/man/translate/figs-idiom	περίκειται ἀσθένειαν	1	Here, the phrase **subject to weakness** indicates that the high priest cannot avoid being “weak” sometimes. This means both that he sins and that he makes mistakes or errors. If it would be helpful in your language, you could use a word or phrase that refers to the sins and mistakes that humans tend to make. Alternate translation: “is often fallible” or “cannot escape making mistakes” (See: [[rc://*/ta/man/translate/figs-idiom]])
503	5:2	f781		rc://*/ta/man/translate/figs-abstractnouns	περίκειται ἀσθένειαν	1	If your language does not use an abstract noun for the idea behind **weakness**, you could express the idea by using an adjective such as “weak.” Alternate translation: “is weak sometimes” or “sometimes fails” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
504	5:3	e806		rc://*/ta/man/translate/writing-pronouns	αὐτὴν	1	Here, the word **this** refers back to “weakness” in [5:2](../05/02.md). If it would be helpful in your language, you could make explicit that **this** refers to weakness. Alternate translation: “this weakness” (See: [[rc://*/ta/man/translate/writing-pronouns]])
505	5:3	q5xi		rc://*/ta/man/translate/figs-activepassive	ὀφείλει	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the priest, who is **obligated**, rather than focusing on the person doing the “obligating.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God commands him” (See: [[rc://*/ta/man/translate/figs-activepassive]])
506	5:3	sogb		rc://*/ta/man/translate/figs-infostructure	ὀφείλει, καθὼς περὶ τοῦ λαοῦ οὕτως καὶ περὶ αὑτοῦ, προσφέρειν περὶ ἁμαρτιῶν	1	If the structure of this sentence would confuse your readers, you could rearrange the elements so that they come in a more natural order. The author is emphasizing the comparison between the people and the priest, so use a form that emphasizes those elements. Alternate translation: “he is obligated to offer sacrifices for sins, just as for the people, so also for himself” (See: [[rc://*/ta/man/translate/figs-infostructure]])
507	5:3	qlq6		rc://*/ta/man/translate/figs-idiom	προσφέρειν περὶ ἁμαρτιῶν	1	Here, the phrase **{sacrifices} for sins** refers to a specific category of sacrifice that dealt with people’s **sins**. You can read more about this kind of sacrifice in [Leviticus 16](../../lev/16/01.md). If it would be helpful in your language, you could use a word or phrase that refers clearly to **sacrifices** that are meant to deal with **sins**. Alternate translation: “to offer sin offerings” or “to offer sacrifices to deal with sins” (See: [[rc://*/ta/man/translate/figs-idiom]])
508	5:4	n2e1		rc://*/ta/man/translate/figs-metonymy	λαμβάνει τὴν τιμήν	1	Here, the word **honor** refers to the position that gives the person **honor**. This position is that of high priest. If it would be helpful in your language, you could express the idea by referring to the position of high priest, if possible including the idea that this is an “honored” position. Alternate translation: “takes the honor of being a high priest” (See: [[rc://*/ta/man/translate/figs-metonymy]])
509	5:4	rvnj		rc://*/ta/man/translate/figs-abstractnouns	τὴν τιμήν	1	If your language does not use an abstract noun for the idea behind **honorable**, you could express the idea by using an adjective such as “honorable.” Alternate translation: “becoming honorable in this way” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
510	5:4	lswf		rc://*/ta/man/translate/figs-ellipsis	ἀλλὰ	1	This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “but he receives this honor only by” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
511	5:4	cj9l		rc://*/ta/man/translate/grammar-connect-logic-result	καλούμενος	1	Here, the phrase **being called** introduces something that could: (1) give the real reason why a person becomes a high priest. Alternate translation: “because he is called” (2) give the situation in which a person actually becomes a high priest. Alternate translation: “when he is called” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
512	5:4	p6hc		rc://*/ta/man/translate/figs-activepassive	ἀλλὰ καλούμενος ὑπὸ τοῦ Θεοῦ, καθώσπερ καὶ Ἀαρών	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **called** rather than focusing on the person doing the “calling.” Alternate translation: “but only those whom God calls, just as he called Aaron” (See: [[rc://*/ta/man/translate/figs-activepassive]])
513	5:4	uz3k		rc://*/ta/man/translate/figs-ellipsis	καθώσπερ καὶ Ἀαρών	1	This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “just as also Aaron was called by God” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
514	5:4	m937		rc://*/ta/man/translate/translate-names	Ἀαρών	1	The word
515	5:5	gu9w			οὐχ ἑαυτὸν ἐδόξασεν γενηθῆναι ἀρχιερέα	1	Alternate translation: “did not make himself great by choosing to be a high priest”
516	5:5	y2wk		rc://*/ta/man/translate/writing-quotations	ὁ λαλήσας πρὸς αὐτόν	1	Here the author quotes from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken to **Christ**. However, the audience would have understood that these were quotations from the Old Testament, specifically from [Psalm 2:7](../../psa/02/07.md). Since the author introduces the quotation as words that God has said to **Christ**, 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 it. Alternate translation: “the one who said these words to him declared” (See: [[rc://*/ta/man/translate/writing-quotations]])
517	5:5	c45n		rc://*/ta/man/translate/figs-quotations	ὁ λαλήσας πρὸς αὐτόν, Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “the one having spoken to him said that he was his son; today he had fathered him.” (See: [[rc://*/ta/man/translate/figs-quotations]])
518	5:5	pr3f		rc://*/ta/man/translate/figs-ellipsis	ὁ λαλήσας πρὸς αὐτόν	1	This clause leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “the one who spoke to him glorified him to become a high priest, saying” or “he was glorified to become a high priest by the one who spoke to him” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
519	5:5	i694			Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε	1	Since the author repeats here the same words that he quoted in [1:5](../01/05.md), you should translate these words in exactly the same way as you did in that verse.
520	5:6	bce6		rc://*/ta/man/translate/writing-quotations	καὶ ἐν ἑτέρῳ λέγει	1	# General Information:\n\nHere the author quotes from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken to Christ. However, the audience would have understood that these were quotations from the Old Testament, specifically from [Psalm 110:4](../../psa/110/04.md). Since the author introduces the quotation as words that God has said to Christ, 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 it. The phrase **in another {place}** shows that the words come from a different part of the Old Testament, here a different psalm. Alternate translation: “he also declared, as it is recorded in another place in the Scriptures,” (See: [[rc://*/ta/man/translate/writing-quotations]])
521	5:6	ds6v		rc://*/ta/man/translate/writing-pronouns	καὶ & λέγει	1	Here, the word **he** refers to God the Father, who speaks these words to his Son. If it would be helpful in your language, you could make explicit that **he** refers to God. Alternate translation: “God also says” (See: [[rc://*/ta/man/translate/writing-pronouns]])
522	5:6	k5uw		rc://*/ta/man/translate/figs-quotations	ἐν ἑτέρῳ & σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “in another place that he is a priest forever, after the order of Melchizedek.” (See: [[rc://*/ta/man/translate/figs-quotations]])
523	5:6	pb9k		rc://*/ta/man/translate/figs-yousingular	σὺ	1	Because the quotation is referring to one person (Christ), **you** is singular here. (See: [[rc://*/ta/man/translate/figs-yousingular]])
524	5:6	ede5		rc://*/ta/man/translate/translate-unknown	κατὰ τὴν τάξιν Μελχισέδεκ	1	Here, the word **order** refers to requirements and duties that go along with a specific office or position. If someone serves **according to the order of** someone else, that means that he or she meets the same requirements and performs the same duties which that person did. If it would be helpful in your language, you could use a comparable phrase. Alternate translation: “in the same way that Melchizedek was a priest” or “with a priesthood just like Melchizedek’s priesthood” (See: [[rc://*/ta/man/translate/translate-unknown]])
525	5:7	alje		rc://*/ta/man/translate/writing-pronouns	ὃς	1	Here, the word **He** refers back to Christ. If it would be helpful in your language, you could make explicit that **He** refers to Christ. Alternate translation: “Christ” (See: [[rc://*/ta/man/translate/writing-pronouns]])
526	5:7	mv2c		rc://*/ta/man/translate/figs-metonymy	ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ	1	Here, the words **the days** refer to an undefined period of time, and the word **flesh** refers to Jesus’ earthly life. The phrase as a whole refers to the time during which Jesus had a human body that could die, in contrast to how he now has a human body that is glorious and can never die. Alternate translation: “when he lived on earth” or “during the time when he was mortal” (See: [[rc://*/ta/man/translate/figs-metonymy]])
527	5:7	iel9		rc://*/ta/man/translate/figs-doublet	δεήσεις τε καὶ ἱκετηρίας	1	These two terms mean basically the same thing and are used together to emphasize how much Jesus prayed to God. If your language does not use repetition to do this or if you do not have two words for these prayers, you could use one phrase and provide emphasis in another way. Alternate translation: “many prayers” (See: [[rc://*/ta/man/translate/figs-doublet]])
528	5:7	n9sg		rc://*/ta/man/translate/figs-abstractnouns	δεήσεις τε καὶ ἱκετηρίας	1	If your language does not use abstract nouns for the ideas behind **prayers** and **requests**, you could express the ideas by using verbs such as “pray” and “request.” Alternate translation: “what he both prayed and requested” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
529	5:7	bkfz		rc://*/ta/man/translate/translate-unknown	μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων	1	Here, the phrase **loud cries** refers to speech at a high volume. Usually, **loud cries** are used when a person feels very strongly about something. The word **tears** refers to how a person weeps when they feel strong emotions, particularly sad ones. If it would be helpful in your language, you could use words that show that Jesus felt very strongly about the **prayers and requests**, including experiencing sadness and concern. Alternate translation: “as he wept and shouted” (See: [[rc://*/ta/man/translate/translate-unknown]])
530	5:7	ga35		rc://*/ta/man/translate/writing-pronouns	τὸν δυνάμενον	1	Here, the phrase **the one** refers to God the Father, to whom Jesus prayed. If it would be helpful in your language, you could make explicit that **the one** refers to God. Alternate translation: “God, who is able” (See: [[rc://*/ta/man/translate/writing-pronouns]])
531	5:7	p6zm		rc://*/ta/man/translate/figs-explicit	σῴζειν αὐτὸν ἐκ θανάτου	1	The phrase **save him from death** could mean that: (1) God could make Jesus alive again after he died. In support of this view is the fact that Jesus **was heard**, which implies that God did what Jesus asked. Of course, Jesus did indeed die, so this phrase must refer to his resurrection. Alternate translation: “to save him after he died” (2) God could prevent Jesus from dying. In support of this view is the fact that God could indeed have kept Jesus from dying. Alternate translation: “to keep him from dying” (See: [[rc://*/ta/man/translate/figs-explicit]])
532	5:7	j6mo		rc://*/ta/man/translate/figs-abstractnouns	ἐκ θανάτου	1	If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “from dying” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
533	5:7	e75a		rc://*/ta/man/translate/figs-activepassive	εἰσακουσθεὶς	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who **was heard** rather than focusing on the person doing the “hearing.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God heard him” (See: [[rc://*/ta/man/translate/figs-activepassive]])
534	5:7	s2fg		rc://*/ta/man/translate/figs-explicit	εἰσακουσθεὶς	1	Here, the phrase **was heard** could mean that: (1) God both **heard** Jesus and did what he asked. Alternate translation: “he was heard and answered” (2) God only **heard** or listened to what Jesus asked. Alternate translation: “he was listened to” (See: [[rc://*/ta/man/translate/figs-explicit]])
535	5:7	iku4		rc://*/ta/man/translate/translate-unknown	ἀπὸ τῆς εὐλαβείας	1	Here, the phrase **godly life** refers to attitude and actions that honor and respect God. If it would be helpful in your language, you could use a phrase that makes the meaning clearer. Alternate translation: “because he respected God” or “because he acted in a way that pleased God” (See: [[rc://*/ta/man/translate/translate-unknown]])
536	5:8	mk8z		rc://*/ta/man/translate/guidelines-sonofgodprinciples	υἱός	1	Here, the word **son** is an important title for Jesus, the Son of God. Alternate translation: “the Son of God” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
537	5:8	dqsn		rc://*/ta/man/translate/figs-explicit	ἔμαθεν & τὴν ὑπακοήν	1	Here, the clause **he learned obedience** means that the Son gained new knowledge and experience about **obedience**. It does not mean that the Son had never “obeyed” before or had to become better at obeying God. The Son has always “obeyed,” but this verse shows that he **learned** new things about **obedience** when he **suffered**. If it would be helpful in your language, you could use a clause that makes the meaning clear. Alternate translation: “he learned what it takes to be obedient” or “he learned more about obedience” (See: [[rc://*/ta/man/translate/figs-explicit]])
538	5:8	xm1n		rc://*/ta/man/translate/figs-abstractnouns	τὴν ὑπακοήν	1	If your language does not use an abstract noun for the idea behind **obedience**, you could express the idea by using an adjective such as “obedient” or a verb such as “obey.” Alternate translation: “to be obedient” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
539	5:8	usns		rc://*/ta/man/translate/figs-extrainfo	ἀφ’ ὧν ἔπαθεν	1	Here the author does not clarify exactly what **{the things} which he suffered** are. These things probably include everything that Jesus **suffered** during his life up to and including his death. If possible, use a general phrase that could refer to all the “suffering” that Jesus experienced. Alternate translation: “from all the suffering that he experienced” (See: [[rc://*/ta/man/translate/figs-extrainfo]])
540	5:9	iv42		rc://*/ta/man/translate/grammar-connect-time-sequential	τελειωθεὶς	1	Here, the phrase **having been made perfect** introduces something that happens before the phrase **he became**. If it would be helpful in your language, you could make this connection explicit. Alternate translation: “after having been made perfect” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]])
541	5:9	n5qt		rc://*/ta/man/translate/translate-unknown	τελειωθεὶς	1	Here, the word **perfect** identifies someone who has all the qualifications or ability needed to fulfill a task. The phrase does not mean that Jesus sinned at one point and now does not. If it would be helpful in your language, you could use a word or phrase that identifies a person who is “fit” or “ready” for a position or task. Alternate translation: “having been made ready” or “having been qualified” (See: [[rc://*/ta/man/translate/translate-unknown]])
542	5:9	i29c		rc://*/ta/man/translate/figs-activepassive	τελειωθεὶς	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the person who is **made perfect** rather than focusing on the person doing the “perfecting.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God having made him perfect” (See: [[rc://*/ta/man/translate/figs-activepassive]])
543	5:9	z2bv		rc://*/ta/man/translate/figs-infostructure	ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου	1	# Connecting Statement:\n\nIf the order of information here would confuse your readers, you could rearrange the sentence so that it is in a more natural order. Alternate translation: “he became the source of eternal salvation for all those who obey him” (See: [[rc://*/ta/man/translate/figs-infostructure]])
544	5:9	p9ug		rc://*/ta/man/translate/figs-abstractnouns	αἴτιος σωτηρίας αἰωνίου	1	If your language does not use abstract nouns for the ideas behind **source** and **salvation**, you could express the ideas by using verbs such as “provide” and “save.” Alternate translation: “the one who provides eternal rescuing” or “the one who causes them to be saved forever” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
545	5:10	unmy		rc://*/ta/man/translate/grammar-connect-time-background	προσαγορευθεὶς	1	Here, the phrase **having been designated** introduces action that could have taken place: (1) before Jesus “became the source of eternal salvation” (see [5:9](../05/09.md)). Alternate translation: “after having been designated” (2) at the same time as when Jesus “became the source of eternal salvation” (see [5:9](../05/09.md)). Alternate translation: “at the time when he was designated” (See: [[rc://*/ta/man/translate/grammar-connect-time-background]])
546	5:10	b9su		rc://*/ta/man/translate/figs-activepassive	προσαγορευθεὶς ὑπὸ τοῦ Θεοῦ	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who is **designated** rather than focusing on the person doing the “designating.” Alternate translation: “God having designated him” (See: [[rc://*/ta/man/translate/figs-activepassive]])
547	5:10	hd47			κατὰ τὴν τάξιν Μελχισέδεκ	1	Since the author repeats here the same words that he quoted at the end of [5:6](../05/06.md), you should translate these words in exactly the same way as you did in that verse.
548	5:11	l4uj		rc://*/ta/man/translate/writing-pronouns	περὶ οὗ	1	Here, the word **whom** could refer to: (1) Melchizedek, whom the author mentioned at the end of the previous verse. Alternate translation: “about whom” (2) the topic that the author is discussing, which is the priesthoods of Melchizedek and Jesus. Alternate translation: “concerning which topic” (See: [[rc://*/ta/man/translate/writing-pronouns]])
549	5:11	cm78		rc://*/ta/man/translate/figs-idiom	περὶ οὗ πολὺς ἡμῖν ὁ λόγος	1	Here, the author indicates that he and his audience have a lot of information about Melchizedek and Jesus to address. The word **us** refers to both the author and the audience, and the word **message** identifies the words that the author will speak about Melchizedek and Jesus. If it would be helpful in your language, you could use a comparable idiom or phrase that identifies the topic and states that there is much to say about it. Alternate translation: “about whom we have much to discuss” or “concerning whom I have many words to speak to you” (See: [[rc://*/ta/man/translate/figs-idiom]])
550	5:11	q45w		rc://*/ta/man/translate/translate-unknown	δυσερμήνευτος λέγειν	1	Here, the phrase **hard to speak {about}** describes a topic that the speaker and the audience find difficult. Here, the author specifically focuses on how the audience will find the topic difficult. If it would be helpful in your language, you could use a phrase that makes the idea clearer. Alternate translation: “difficult to discuss” or “hard to understand” (See: [[rc://*/ta/man/translate/translate-unknown]])
551	5:11	r2u2		rc://*/ta/man/translate/figs-metaphor	νωθροὶ γεγόνατε ταῖς ἀκοαῖς	1	Here the author speaks as if **hearing** could **become dull**, just as if it were a sharp tool that became **dull** and no longer cut things well. He speaks in this way to describe their **hearing** as ineffective and slow. If it would be helpful in your language, you could use a comparable idiom or express the idea plainly. Alternate translation: “you have become slow in your hearing” or “your hearing does not work as it should” (See: [[rc://*/ta/man/translate/figs-metaphor]])
552	5:11	jkpj		rc://*/ta/man/translate/figs-abstractnouns	ταῖς ἀκοαῖς	1	If your language does not use an abstract noun for the idea behind **hearing**, you could express the idea by using a verb such as “hear” or “listen.” Alternate translation: “when you listen” or “whenever you hear” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
553	5:12	idsj		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces explanation about how the audience has “become dull” in their “hearing” ([5:11](../05/11.md)). If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
554	5:12	dnzj		rc://*/ta/man/translate/figs-idiom	διὰ τὸν χρόνον	1	Here, the phrase **by this time** refers to a period of time that is long enough for a person to become good at something. In other words, the author reminds the audience that they have been Christians for enough time that they should be able to teach others. If it would be helpful in your language, you could use a word or phrase that identifies a period of time that is long enough to become a teacher. Alternate translation: “you have had enough time that” or “after this many years” (See: [[rc://*/ta/man/translate/figs-idiom]])
555	5:12	tcg0		rc://*/ta/man/translate/figs-abstractnouns	πάλιν χρείαν ἔχετε τοῦ	1	If your language does not use an abstract noun for the idea behind **need**, you could express the idea by using a verb such as “need.” Alternate translation: “you again need” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
556	5:12	rt4n		rc://*/ta/man/translate/figs-abstractnouns	τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ	1	If your language does not use abstract nouns for the ideas behind **principles** and **oracles**, you could express the idea in another way. Alternate translation: “the elementary parts of what God has declared” or “the first things that you learned about God’s message” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
557	5:12	lw1a		rc://*/ta/man/translate/translate-unknown	τὰ στοιχεῖα τῆς ἀρχῆς	1	Here, the phrase **the elementary principles** identifies the basic or foundational elements of what Christians believe. These **principles** were what the audience first learned when they became Christians. If it would be helpful in your language, you could use a word or phrase that refers to the first, most basic teachings that a Christian learns. Alternate translation: “the basic truths” or “the first lessons” (See: [[rc://*/ta/man/translate/translate-unknown]])
558	5:12	oii0		rc://*/ta/man/translate/translate-unknown	τῶν λογίων τοῦ Θεοῦ	1	Here, the phrase **the oracles of God** refers to the words and messages that God has revealed to humans. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “of what God has revealed” (See: [[rc://*/ta/man/translate/translate-unknown]])
559	5:12	wy2h		rc://*/ta/man/translate/figs-abstractnouns	χρείαν ἔχοντες γάλακτος	1	If your language does not use an abstract noun for the idea behind **need**, you could express the idea by using a verb such as “need.” Alternate translation: “those needing milk” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
560	5:12	yk1q		rc://*/ta/man/translate/figs-exmetaphor	γάλακτος, οὐ στερεᾶς τροφῆς	1	Here the author begins speaking about **milk** and **solid food**, words he uses again in the next two verses (see [5:13–14](../05/13.md)). The word **milk** refers to the simple, basic teaching about God (the **elementary principles**). The phrase **solid food** refers to more complex teaching about God that mature Christians learn. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Make sure you use words and phrases that you can use in the next two verses. Alternate translation: “to crawl, not to run” or “of simple things, not of complex things” (See: [[rc://*/ta/man/translate/figs-exmetaphor]])
561	5:13	nwvi		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces further development of the metaphor about milk and solid food (see [5:12](../05/12.md)). If it would be helpful in your language, you could use a word or phrase that introduces development, or you could leave **For** untranslated. Alternate translation: “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
562	5:13	nhx3		rc://*/ta/man/translate/figs-exmetaphor	ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν	1	Here the author further explains the metaphor about **milk** that he introduced in the previous verse (see [5:12](../05/12.md)). He identifies the one **who partakes of milk** as a person who is **inexperienced** and thus **an infant**. The point is that the people who fit this description are those who only know very little about God and are unable or unwilling to learn more, just like an **infant** is unable to feed on anything besides **milk**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Make sure that your translation fits with how you translated the previous verse. Alternate translation: “who crawls is inexperienced with the message of righteousness, because he is like an infant” or “who knows only simple things is inexperienced with the message of righteousness, because he is a person who knows very little” (See: [[rc://*/ta/man/translate/figs-exmetaphor]])
563	5:13	z2dz		rc://*/ta/man/translate/translate-unknown	ἄπειρος	1	Here, the word **inexperienced** refers to someone who is not good at doing something or does not know very much about something. If it would be helpful in your language, you could use a word or phrase that makes that meaning clear. Alternate translation: “is ignorant about” or “does not know much about” (See: [[rc://*/ta/man/translate/translate-unknown]])
564	5:13	tdur		rc://*/ta/man/translate/figs-possession	λόγου δικαιοσύνης	1	Here the author uses the possessive form to describe a **message** that is about **righteousness**. In other words, the person he is describing is **inexperienced** about what counts as **righteousness**, and by implication, what counts as “wickedness.” If it would be helpful in your language, you could use a form that expresses the idea more clearly. Alternate translation: “matters of righteousness” or “what counts as righteousness” (See: [[rc://*/ta/man/translate/figs-possession]])
565	5:13	kund		rc://*/ta/man/translate/figs-abstractnouns	λόγου δικαιοσύνης	1	If your language does not use an abstract noun for the idea behind **righteousness**, you could express the idea by using an adjective such as “righteous” or “right.” Alternate translation: “the} message about what is righteous” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
566	5:13	vl7k		rc://*/ta/man/translate/figs-gendernotations	ἐστιν	1	Although the word **he** is masculine, it refers to anyone, either male or female. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “he or she is” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
567	5:14	k2j1		rc://*/ta/man/translate/figs-exmetaphor	τελείων & ἐστιν ἡ στερεὰ τροφή	1	Here the author further explains the metaphor about **solid food** that he introduced in [5:12](../05/12.md). He identifies the one who eats **solid food** as a person who is **mature**. The point is that the people who fit this description are those who know much about God and about **good** and **evil**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Make sure that your translation fits with how you translated the previous two verses. Alternate translation: “those who run are mature ones” or “complex things are for the mature ones” (See: [[rc://*/ta/man/translate/figs-exmetaphor]])
568	5:14	e3yh		rc://*/ta/man/translate/figs-idiom	διὰ τὴν ἕξιν	1	Here, the phrase **through habit** refers to how a person develops skills or abilities by repeating the same thing over and over again. If it would be helpful in your language, you could use a word or phrase that refers to learning by repetition. Alternate translation: “by means of repetition” or “through consistent practice” (See: [[rc://*/ta/man/translate/figs-idiom]])
569	5:14	hhzb		rc://*/ta/man/translate/figs-metaphor	γεγυμνασμένα	1	Here, the word **trained** is often used for how athletes practice so that their bodies become stronger and better at their sport. If it would be helpful in your language, you could use a comparable idiom or express the idea plainly. Alternate translation: “educated” or “developed” (See: [[rc://*/ta/man/translate/figs-metaphor]])
570	5:14	mq0p		rc://*/ta/man/translate/translate-unknown	τὰ αἰσθητήρια	1	Here, the word **senses** identifies all the ways in which people receive information about the world around them, including tasting, touching, and hearing. The author’s point here is that people can learn to tell between what is **good** and what is **evil** by using these **senses**. If it would be helpful in your language, you could use a word or phrase that refers to the part or parts of the person that experience the world around him or her. Alternate translation: “their faculties” or “themselves” (See: [[rc://*/ta/man/translate/translate-unknown]])
571	6:intro	nz5i				0	# Hebrews 6 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n * Exhortation: Make sure to persevere! (5:11–6:12)\n * Exhortation: God’s promise is certain (6:13–20)\n\n## Special Concepts in this Chapter\n\n### The promise to Abraham ([6:13–15](../06/13.md))\n\nIn [6:13–14](../06/13.md), the author speaks about God’s promise to Abraham. He quotes directly from [Genesis 22:17](../gen/22/17.md), but he also has in mind other times when God made similar promises to Abraham: [Genesis 12:1–3](../gen/12/01.md); [15:1–21](../gen/15/01.md); [17:1–8](../gen/17/01.md). The author’s point is that God “swore by himself,” which means that he himself guaranteed what he promised. Abraham waited for God to fulfill that promise, and God eventually did so when he gave Abraham a son and then numerous descendants. If your readers would need some of this information to understand the passage, you could include it in a footnote.\n\n### “Swearing” and the “oath”\n\nIn [6:13–18](../06/13.md), the author refers to “swearing” and using an “oath.” In this context, “swearing” by someone refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. When someone makes an “oath,” they “swear by” a person or thing that is more powerful than they are. What they are saying is that the powerful person or thing will punish them if they are lying. If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://*/tw/dict/bible/other/oath]])\n\n### The heavenly sanctuary\n\nIn [6:19–20](../06/19.md), the author first refers to the heavenly sanctuary. He will discuss this sanctuary more in the following chapters. At this point, he simply refers to how our “hope” figuratively “enters” where Jesus himself “entered”: the area “inside” the “curtain.” In the author’s culture, a sanctuary would have a solid wall or a cloth “curtain” that marked off the most sacred part of the sanctuary from the rest of the structure. This part of the sanctuary is most sacred because it is where God is most strongly present. Use words that would clearly refer to the most sacred part of a sanctuary. Since the author describes the heavenly sanctuary in words that come from how the tabernacle is described in the Old Testament, you should preserve as much of the details as possible (such as a “curtain” instead of a wall). (See: [[rc://*/tw/dict/bible/other/curtain]] and [[rc://*/tw/dict/bible/kt/tabernacle]])\n\n## Important Figures of Speech in this Chapter\n\n### The farming metaphor in [6:7–8](../06/07.md)\n\nIn these verses, the author uses land that people use to grow food as an analogy for how people respond to God’s gifts and his message about salvation. In [6:7](../06/07.md), the author describes farmland that grows helpful crops when rain falls on it. This good farmland is like people who hear the good news, believe it, and then obey God. In [6:8](../06/08.md), the author describes farmland that grows plants that are not useful and that can hurt people. A farmer will set these plants on fire to destroy them. This bad farmland is like people who hear the good news and receive gifts from God but fail to firmly believe the good news and obey God. God will punish them, much like the farmer burns the bad plants. If your readers would misunderstand this analogy, you could make the comparison more explicit in the text.\n\n### Hope as an anchor\n\nIn [6:19](../06/19.md), the author states that “hope” has the qualities of an “anchor.” An anchor is a heavy piece of metal attached to the end of a rope. The other end of the rope is tied to a boat, and the anchor is dropped over the edge so that its weight keeps the boat from moving around or drifting away. The author’s point is that hope functions like an anchor for believers: it keeps them focused on Jesus and what God has promised, and they do not “drift away” from what they believe (see the warning in [2:1](../02/01.md)). If your readers would not know what an “anchor” is, you could compare hope to some other thing in your culture that holds things in place.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The “foundational” teachings in [6:1–2](../06/01.md)\n\nIn these verses, the author lists six things that are “foundational” or “elementary” teachings. These are not the only “foundational” teachings, but the author uses them as examples. The structure of the list can be understood in several ways:\n\n(1)\n* the foundation\n * of repentance from dead works and\n * of faith in God,\n* teaching\n * about baptisms and\n * laying on of hands and\n * resurrection of the dead and\n * eternal judgment.\n\n(2)\n* the foundation\n * of repentance from dead works and\n * of faith in God,\n * {of} teaching\n * about baptisms and\n * laying on of hands and\n * resurrection of the dead and\n * eternal judgment.\n\n(3)\n* the foundation\n * of repentance from dead works and\n * of faith in God,\n * {of} teaching about baptisms and\n * {of} laying on of hands and\n * {of} resurrection of the dead and\n * {of} eternal judgment.\n\nSee the note at the beginning of [6:2](../06/02.md) for translation suggestions for each of these options.\n\n### Are those who “fall away” in [6:4–6](../06/04.md) truly believers?\n\nIn [6:4–5](../06/04.md), the author gives a list of things that a person can experience but then still “fall away” ([6:6](../06/06.md)). Scholars debate whether this list describes people who truly believe in Jesus and then stop believing or if it describes people who came close to believing in Jesus but then did not truly believe. Since the author focuses on how these people have experienced good things from God but then still reject Jesus, he does not clearly express whether these people are truly believers are not. If possible, focus your translation on what the people experience rather than on whether they have truly believed.
572	6:1	f1nk		rc://*/ta/man/translate/grammar-connect-logic-result	διὸ	1	# Connecting Statement:\n\nHere, the phrase **So then** introduces what the author wants his audience to do in response to the warning he gave in [5:11–14](../05/11.md). If it would be helpful in your language, you could use a word or phrase that introduces an application or inference. Alternate translation: “Because of that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
573	6:1	i4xr		rc://*/ta/man/translate/figs-metaphor	ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, ἐπὶ τὴν τελειότητα φερώμεθα	1	Here the author speaks as if the **beginning of the message of Christ** were the starting point for a journey and as if **maturity** were the destination. He speaks in this way to encourage his audience to focus more time and energy on the destination (**maturity**) than on where they started out (**the beginning of the message**). He does not want them to replace **the beginning of the message** with what is related to **maturity**. Rather, he is exhorting them about what to focus their time and energy on. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “putting to the side the beginning of the message of Christ, let us take up maturity” or “focusing less on the beginning of the message of Christ, let us focus more on maturity” (See: [[rc://*/ta/man/translate/figs-metaphor]])
574	6:1	gsvd		rc://*/ta/man/translate/figs-abstractnouns	τὸν τῆς ἀρχῆς & λόγον	1	If your language does not use an abstract noun for the idea behind **beginning**, you could express the idea by using an adjective such as “basic” or “elementary.” Alternate translation: “the elementary message” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
575	6:1	ryfa		rc://*/ta/man/translate/figs-possession	τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον	1	Here the author uses the possessive form to identify the parts of the **message** about **Christ** with which a person would “begin.” If it would be helpful in your language, you could express the idea in a form that is more natural. Alternate translation: “what you first learned about Christ” (See: [[rc://*/ta/man/translate/figs-possession]])
576	6:1	ydpy		rc://*/ta/man/translate/figs-abstractnouns	ἐπὶ τὴν τελειότητα	1	If your language does not use an abstract noun for the idea behind **maturity**, you could express the idea by using an adjective such as “mature.” The idea of **maturity** could relate primarily to: (1) the audience and how they are becoming “mature.” Alternate translation: “to becoming mature people” (2) the **message** or teachings that the “mature” learn. Alternate translation: “to teachings for mature people” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
577	6:1	thw8		rc://*/ta/man/translate/figs-metaphor	μὴ πάλιν θεμέλιον καταβαλλόμενοι	1	Here the author speaks about teaching basic things as if it were **laying** a **foundation**. He speaks in this way because the **foundation** is the first thing that a builder “lays,” and the builder soon begins to build on top of that foundation. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “not rehearsing again the simple teachings” or “not learning again the basics” (See: [[rc://*/ta/man/translate/figs-metaphor]])
578	6:1	y7ki		rc://*/ta/man/translate/figs-abstractnouns	μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως	1	If your language does not use abstract nouns for the ideas behind **repentance**, **works**, and **faith**, you could express the ideas in a more natural way. Alternate translation: “about repenting from doing what is dead and about believing” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
579	6:1	d5q3		rc://*/ta/man/translate/figs-personification	νεκρῶν ἔργων	1	Here the author describes the **works** as if they were a **dead** person or animal. The author could describe the **works** as **dead** because: (1) they cannot accomplish anything, just like a **dead** person cannot do anything. Alternate translation: “works that accomplish nothing” (2) they lead to physical and spiritual death for the person who does them. Alternate translation: “works that lead to death” (See: [[rc://*/ta/man/translate/figs-personification]])
580	6:2	s1cv		rc://*/ta/man/translate/figs-infostructure	βαπτισμῶν διδαχὴν, ἐπιθέσεώς τε χειρῶν, ἀναστάσεώς τε νεκρῶν, καὶ κρίματος αἰωνίου	1	Here, the **teaching** (see the chapter introduction) could: (1) redefine the “foundation” in the previous verse ([6:2](../06/02.md)) and go with all four topics in this verse. Alternate translation: “that is, teaching concerning baptisms and concerning laying on of hands and concerning resurrection of the dead and concerning eternal judgment” (2) identify the third part of the “foundation,” along with “repentance from dead works” and “faith in God” (see [6:2](../06/02.md)). In this case, it goes with the four topics in this verse. Alternate translation: “and of teaching about baptisms and about laying on of hands and about resurrection of the dead and about eternal judgment” (3) identify the third part of the “foundation,” and the rest of the topics in this verse also identify parts of the “foundation.” Alternate translation: “and of teaching about baptisms and of laying on of hands and of resurrection of the dead and of eternal judgment” (See: [[rc://*/ta/man/translate/figs-infostructure]])
581	6:2	fe8e		rc://*/ta/man/translate/figs-abstractnouns	βαπτισμῶν	1	If your language does not use an abstract noun for the idea behind **baptisms**, you could express the idea by using a verb such as “baptize.” Alternate translation: “about baptizing people” or “about what baptizing someone means” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
582	6:2	rd3q		rc://*/ta/man/translate/figs-explicit	βαπτισμῶν	1	Here, the word **baptisms** is plural. It could refer to: (1) different kinds of **baptisms** that people knew about. See the discussion about “John’s baptism” in [Acts 19:1–7](../act/19/01.md) for an example of different kinds of **baptisms**. Alternate translation: “about various baptisms” or “different kinds of baptisms” (2) many different kinds of washing rituals. Alternate translation: “about washings” or “about kinds of washing” (See: [[rc://*/ta/man/translate/figs-explicit]])
583	6:2	srvc		rc://*/ta/man/translate/figs-explicit	ἐπιθέσεώς & χειρῶν	1	Here, the phrase **laying on of hands** refers to how believers would put their hands on a fellow believer when they were commissioning him or her, praying for him or her, asking God to heal him or her, or helping him or her receive the Holy Spirit. For examples, see [Acts 8:14–17](../act/08/14.md); [Acts 13:2–3](../act/13/02.md); [Acts 28:8](../act/28/08.md); [1 Timothy 4:14](../1ti/04/14.md). In all of these situations, God uses the **laying on of hands** to help a fellow believer. If possible, express the idea in such a way that your readers understand the physical action and also that the action helps other believers. If it is necessary, you could include some short extra information in your translation or more information in a footnote. Alternate translation: “laying on of hands through which God works” or “placing hands on believers” (See: [[rc://*/ta/man/translate/figs-explicit]])
584	6:2	xww5		rc://*/ta/man/translate/figs-possession	ἐπιθέσεώς & χειρῶν ἀναστάσεώς τε νεκρῶν	1	Here the author uses the possessive form to speak about how a person “lays” their **hands** on someone else and about how the **dead** will “resurrect.” If it would be helpful in your language, you could use a more natural form. Alternate translation: “laying hands on others and the dead resurrecting” (See: [[rc://*/ta/man/translate/figs-possession]])
585	6:2	qdfn		rc://*/ta/man/translate/figs-abstractnouns	ἀναστάσεώς & νεκρῶν, καὶ κρίματος αἰωνίου	1	If your language does not use abstract nouns for the ideas behind **resurrection** and **judgment**, you could express the idea by using verbs such as “resurrect” and “judge.” Alternate translation: “the dead resurrecting and God eternally judging” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
586	6:2	tfu3		rc://*/ta/man/translate/figs-nominaladj	νεκρῶν	1	The author is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of the dead people” or “of the corpses” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
587	6:2	g1ke		rc://*/ta/man/translate/figs-explicit	κρίματος αἰωνίου	1	Here, the phrase **eternal judgment** could identify a **judgment** that: (1) has **eternal** validity or consequences. In other words, what God decides in this **judgment** will never change. Alternate translation: “judgment that leads to eternal destiny” (2) happens at the end of this time and at the beginning of the **eternal** time. In other words, the **eternal judgment** is God’s last **judgment** when he renews the creation. Alternate translation: “final judgment” or “God’s last judgment” (See: [[rc://*/ta/man/translate/figs-explicit]])
588	6:3	xut9		rc://*/ta/man/translate/writing-pronouns	τοῦτο ποιήσομεν	1	Here, the word **this** refers back to [6:1](../06/01.md), where the author exhorted his audience: “let us go forward to maturity.” If it would be helpful in your language, you could make what **this** refers to explicit by repeating words from [6:1](../06/01.md). Alternate translation: “we will go forward to maturity” (See: [[rc://*/ta/man/translate/writing-pronouns]])
589	6:3	yo9q		rc://*/ta/man/translate/figs-idiom	ἐάνπερ ἐπιτρέπῃ ὁ Θεός	1	Here, the phrase **if God permits** is the proper way to indicate that God is in control of what will happen. The phrase implies that it is likely that God will “permit” what the author wants to **do**. If it would be helpful in your language, you could use a comparable expression that acknowledges that God is in control. Alternate translation: “God willing” or “as long as that is what God wants” (See: [[rc://*/ta/man/translate/figs-idiom]])
590	6:4	land		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a reason why the audience needs to “go forward” (see [6:1](../06/01.md)). If it would be helpful in your language, you could use a word that introduces a basis for an exhortation, or you could leave **For** untranslated. Alternate translation: “We need to go forward, because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
591	6:4	r14x		rc://*/ta/man/translate/figs-infostructure	ἀδύνατον γὰρ τοὺς	1	Here, the word **impossible** goes with the phrase “to restore {them} again” in [6:6](../06/06.md). If it would be helpful in your language, you could move **{it is} impossible** to verse 6. If you do this, make sure that you also follow the infostructure note on verse 6. Alternate translation: “For consider the ones” (See: [[rc://*/ta/man/translate/figs-infostructure]])
592	6:4	e7px		rc://*/ta/man/translate/figs-metaphor	τοὺς ἅπαξ φωτισθέντας	1	Here the author speaks of receiving and understanding the good news as if it were light shining on a person. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “for those who once understood the message about the Messiah” (See: [[rc://*/ta/man/translate/figs-metaphor]])
593	6:4	e2e6		rc://*/ta/man/translate/figs-activepassive	τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who were **enlightened** rather than focusing on the person doing the “enlightening.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “for those whom God has once enlightened, and who tasted” (See: [[rc://*/ta/man/translate/figs-activepassive]])
594	6:4	l5mc		rc://*/ta/man/translate/figs-metaphor	γευσαμένους & τῆς δωρεᾶς τῆς ἐπουρανίου	1	Here the author speaks as if **the heavenly gift** were food that people could “taste.” He speaks in this way to show that these people experienced **the heavenly gift** as much as a person who eats food truly experiences that food. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “had experience of the heavenly gift” or “participated in the heavenly gift” (See: [[rc://*/ta/man/translate/figs-metaphor]])
595	6:4	ysas		rc://*/ta/man/translate/figs-explicit	τῆς δωρεᾶς τῆς ἐπουρανίου	1	Here, the phrase **the heavenly gift** identifies what God gives to those who believe in Jesus. This includes new life and forgiveness of sins. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “of God’s gift of new life” or “of God’s gifts from heaven” (See: [[rc://*/ta/man/translate/figs-explicit]])
596	6:4	d2lp		rc://*/ta/man/translate/figs-possession	μετόχους γενηθέντας Πνεύματος Ἁγίου	1	Here the author uses the possessive form to indicate that these people “share” the **Holy Spirit**. This form means that the people whom the author is speaking about were among the group of people who received the **Holy Spirit**. If it would be helpful in your language, you could use a form that makes meaning clearer. Alternate translation: “received the Holy Spirit along with other believers” or “participated in the Holy Spirit” (See: [[rc://*/ta/man/translate/figs-possession]])
597	6:5	vp46		rc://*/ta/man/translate/figs-metaphor	γευσαμένους	1	Here the author again uses the word **tasted** figuratively. Express the meaning the same way you did in the previous verse ([6:4](../06/04.md)). Alternate translation: “who had experience of” or “who participated in” (See: [[rc://*/ta/man/translate/figs-metaphor]])
598	6:5	vf2t		rc://*/ta/man/translate/figs-possession	δυνάμεις & μέλλοντος αἰῶνος	1	Here the author uses the possessive form to indicate that the **powers** will be fully experienced in **the age to come**. If it would be helpful in your language, you could use a word or phrase that makes the idea clear. Alternate translation: “the powers that belong to the age to come” or “the powers that will be experienced in the age to come” (See: [[rc://*/ta/man/translate/figs-possession]])
599	6:5	tw1u		rc://*/ta/man/translate/figs-abstractnouns	δυνάμεις & μέλλοντος αἰῶνος	1	If your language does not use an abstract noun for the idea behind **powers**, you could express the idea in another way. The **powers** could refer to: (1) what God will do, sometimes through other people, for those who believe. Alternate translation: “what God will do powerfully in the age to come” (2) how people can do “powerful” things. Alternate translation: “the powerful things that people will do in the age to come” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
600	6:5	virg		rc://*/ta/man/translate/figs-idiom	μέλλοντος αἰῶνος	1	Here, the phrase **the age to come** refers to the time during and after which God will make people alive again and renew everything that he created. This **age** begins when Jesus comes back. If it would be helpful in your language, you could use a phrase that makes that meaning clear. Alternate translation: “of the time when Jesus comes back” (See: [[rc://*/ta/man/translate/figs-idiom]])
601	6:6	fcrq		rc://*/ta/man/translate/figs-infostructure	καὶ παραπεσόντας, πάλιν ἀνακαινίζειν	1	If you decided to move “{it is} impossible” from [6:4](../06/04.md) here, you will need to consider a natural way to include it. If you used the alternate translation from the note in verse 4, the following alternate translation will work here. Alternate translation: “but who fell away. It is impossible to restore these people again” (See: [[rc://*/ta/man/translate/figs-infostructure]])
602	6:6	y24v		rc://*/ta/man/translate/figs-metaphor	παραπεσόντας	1	Here the author speaks of how people reject how they used to believe in Jesus as if they were walking on a path and then **fell away** from it. He speaks in this way to emphasize how significant it is when a person stops believing in Jesus. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “who deserted Christ” or “who stopped believing the good news” (See: [[rc://*/ta/man/translate/figs-metaphor]])
603	6:6	l8nx		rc://*/ta/man/translate/figs-abstractnouns	εἰς μετάνοιαν	1	If your language does not use an abstract noun for the idea behind **repentance**, you could express the idea by using a verb such as “repent.” Alternate translation: “so that they repent” or “so that they return” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
604	6:6	dj3g		rc://*/ta/man/translate/figs-metaphor	ἀνασταυροῦντας	1	Here the author speaks as if those who have **fallen away** are **crucifying** Jesus. He speaks in this way to indicate how bad “falling away” really is. If it would be helpful in your language, you could use an analogy or some other comparable form. Alternate translation: “since it is as if they are crucifying again” (See: [[rc://*/ta/man/translate/figs-metaphor]])
605	6:6	up5c		rc://*/ta/man/translate/translate-unknown	ἀνασταυροῦντας	1	Here, the word translated **they are crucifying again** could refer to: (1) causing the Son to undergo crucifixion a second time. Alternate translation: “since they are re-crucifying” (2) nailing the Son “up” on the cross. Alternate translation: “since they are nailing up on the cross” (See: [[rc://*/ta/man/translate/translate-unknown]])
606	6:6	jkue		rc://*/ta/man/translate/figs-explicit	ἀνασταυροῦντας ἑαυτοῖς	1	Here, the phrase **for themselves** could mean that: (1) they are acting to benefit themselves only. Alternate translation: “since they are crucifying again for their own benefit” (2) they do these things **themselves**. Alternate translation: “since they themselves are crucifying again” (See: [[rc://*/ta/man/translate/figs-explicit]])
607	6:6	y47b		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Υἱὸν τοῦ Θεοῦ	1	The phrase **Son of God** is an important title for Jesus that describes his relationship to God the Father. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
608	6:6	ldgx		rc://*/ta/man/translate/translate-unknown	παραδειγματίζοντας	1	Here, the word translated **exposing {him} to public shame** refers to punishing someone in **public** so that the person experiences **shame** and so that other people look down on the person. If it would be helpful in your language, you could use a comparable word or phrase. Alternate translation: “shaming him publicly” or “insulting him in front of people” (See: [[rc://*/ta/man/translate/translate-unknown]])
609	6:7	wz7w		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces an example that uses farming language to illustrate two ways in which a person could respond to the good news. If it would be helpful in your language, you could use a word or phrase that introduces an example, or you could leave **For** untranslated. Alternate translation: “For example,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
610	6:7	p4tf		rc://*/ta/man/translate/figs-personification	γῆ & ἡ πιοῦσα τὸν ἐπ’ αὐτῆς ἐρχόμενον πολλάκις ὑετόν, καὶ τίκτουσα βοτάνην εὔθετον, ἐκείνοις δι’ οὓς καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας ἀπὸ τοῦ Θεοῦ	1	Throughout this verse, the author speaks of **land** as if it could “drink,” “produce,” and “share.” This was a natural way to express how **land** relates to crops and rain in the author’s culture. Use a natural way in your language to refer to how **land** is involved in the farming process. Alternate translation: “a land that absorbs the rain that often falls on it and on which grows useful vegetation for those for whom it is also cultivated receives a blessing from God” (See: [[rc://*/ta/man/translate/figs-personification]])
611	6:7	r32n		rc://*/ta/man/translate/figs-idiom	τὸν ἐπ’ αὐτῆς ἐρχόμενον πολλάκις ὑετόν	1	Here the author refers to how **rain** falls from clouds onto the **land**. Use a phrase that refers to this process naturally in your language. Alternate translation: “the rain that often falls from the sky” (See: [[rc://*/ta/man/translate/figs-idiom]])
612	6:7	h5iq		rc://*/ta/man/translate/translate-unknown	βοτάνην εὔθετον	1	Here, the phrase **useful vegetation** refers to plants that grow on the **land** and that benefit people. They could be plants that people eat, or they could be plants that people use for other purposes. If it would be helpful in your language, you could use a word or phrase that refers to plants that people use. Alternate translation: “helpful crops” or “edible plants” (See: [[rc://*/ta/man/translate/translate-unknown]])
613	6:7	da68		rc://*/ta/man/translate/figs-activepassive	καὶ γεωργεῖται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the land that is **cultivated** rather than focusing on the people doing the “cultivating.” If you must state who did the action, you could refer to farmers or people in general. Alternate translation: “farmers cultivate it” (See: [[rc://*/ta/man/translate/figs-activepassive]])
614	6:7	qq1x		rc://*/ta/man/translate/figs-abstractnouns	μεταλαμβάνει εὐλογίας ἀπὸ τοῦ Θεοῦ	1	If your language does not use an abstract noun for the idea behind **blessing**, you could express the idea by using a verb such as “bless.” Alternate translation: “is blessed by God” or “is one that God blesses” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
615	6:8	pyps		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	ἐκφέρουσα	1	Here, the word **producing** introduces what must be true about the land for it to be **close to a curse** and eventually “burned.” In many languages, this idea can be expressed with a conditional form. If it would be helpful in your language, you could use a form that indicates that the word **producing** introduces the condition or situation in which the rest of the sentence would be true. Alternate translation: “if it produces” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]])
616	6:8	m2jv		rc://*/ta/man/translate/figs-doublet	ἀκάνθας καὶ τριβόλους	1	Here, the words **thorns** and **thistles** mean almost the same thing. The quotation uses both words to emphasize that the field grows only plants that have no use and may hurt people. If the repetition would be confusing, or if you do not have two words that express this particular meaning, you could use one word or phrase here. Alternate translation: “weeds only” or “only plants with thorns” (See: [[rc://*/ta/man/translate/figs-doublet]])
617	6:8	pp48		rc://*/ta/man/translate/figs-idiom	κατάρας ἐγγύς	1	Here, the phrase **close to a curse** is a short way to express the idea that: (1) the land will receive a **curse** soon. Alternate translation: “about to be cursed” (2) the land may possibly receive a **curse**. Alternate translation: “in danger of being cursed” or “may be cursed” (See: [[rc://*/ta/man/translate/figs-idiom]])
618	6:8	sgzj		rc://*/ta/man/translate/figs-abstractnouns	κατάρας	1	If your language does not use an abstract noun for the idea behind **curse**, you could express the idea by using a verb such as “curse.” If you need to state who does the “cursing,” the author implies that God does it, just like he performed the “blessing” in the previous verse. Alternate translation: “being cursed by God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
619	6:8	a2bk		rc://*/ta/man/translate/figs-idiom	ἧς τὸ τέλος εἰς καῦσιν	1	Here, the phrase **the end of which {is} for burning** indicates what will finally happen to the land. Use a phrase that refers to the final destiny of something. Alternate translation: “its final destiny is to be burned” or “and eventually it will be burned” (See: [[rc://*/ta/man/translate/figs-idiom]])
620	6:8	eb6p		rc://*/ta/man/translate/writing-pronouns	ἧς	1	Here, the word **which** could refer to: (1) the “land,” which the author mentioned in [6:7](../06/07.md). Alternate translation: “of which land” (2) the **curse**. This would mean that the final result of the curse is that the land is “burned.” Alternate translation: “of which curse” (See: [[rc://*/ta/man/translate/writing-pronouns]])
621	6:8	vkus		rc://*/ta/man/translate/figs-explicit	εἰς καῦσιν	1	In the author’s culture, people would “burn” a field to destroy the plants that were growing on it. That way, they could start fresh with a field that did not have any weeds or other bad plants growing on it. If it would be helpful in your language, you could make what **burning** refers to explicit. Alternate translation: “is for burning all its vegetation” or “is for someone to burn everything on it” (See: [[rc://*/ta/man/translate/figs-explicit]])
622	6:9	sb4a		rc://*/ta/man/translate/figs-exclusive	πεπείσμεθα & λαλοῦμεν	1	Here the author uses the first person plural (**we**), but he is referring only to himself. If it would be helpful in your language, you could use a form that more naturally refers to the author. Alternate translation: “I myself am convinced … I speak” (See: [[rc://*/ta/man/translate/figs-exclusive]])
623	6:9	nwh7		rc://*/ta/man/translate/figs-activepassive	πεπείσμεθα	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on himself, who is **convinced**, rather than focusing on what has **convinced** him. Alternate translation: “we are confident” (See: [[rc://*/ta/man/translate/figs-activepassive]])
624	6:9	jt3k		rc://*/ta/man/translate/figs-explicit	τὰ κρείσσονα καὶ	1	Here the author does not clarify what he is comparing the audience to when he says that he is convinced of **things {that are} better**. He implies they are doing **better** than the people he mentioned in [6:4–6](../06/04.md), the people who have stopped believing in the gospel and have “fallen away.” If it would be helpful in your language, you could make the comparison explicit. Alternate translation: “of things that are better than those who have fallen away and that” or “that you are doing better than the people in my warning, and that you have all things that” (See: [[rc://*/ta/man/translate/figs-explicit]])
625	6:9	bs61		rc://*/ta/man/translate/figs-idiom	ἐχόμενα σωτηρίας	1	Here, the things that **are accompanying salvation** are everything that a person has and experiences when God saves them. These include having the Holy Spirit, growing in faith and knowledge, and experiencing God’s blessing. If it would be helpful in your language, you could use a phrase that refers to everything that goes with being saved. Alternate translation: “have to do with salvation” or “that go along with salvation” (See: [[rc://*/ta/man/translate/figs-idiom]])
626	6:9	npu2		rc://*/ta/man/translate/figs-abstractnouns	ἐχόμενα σωτηρίας	1	If your language does not use an abstract noun for the idea behind **salvation**, you could express the idea by using a verb such as “save” or “rescue.” Alternate translation: “that come when God saves you” or “are experienced when God rescues someone” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
627	6:9	vq5g		rc://*/ta/man/translate/grammar-connect-logic-contrast	εἰ καὶ οὕτως λαλοῦμεν	1	Here, the phrase **even if we speak thus** contrasts what the author has said in this verse with the warning he has given in [5:11–6:8](../05/11.md). If it would be helpful in your language, you could use a form that clearly indicates such a contrast. Alternate translation: “despite the fact that we speak thus” or “notwithstanding how we have spoken” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
628	6:9	jou5		rc://*/ta/man/translate/writing-pronouns	οὕτως	1	Here, the word **thus** refers back to the warnings that the author has given in [5:11–6:8](../05/11.md). If it would be helpful in your language, you could make what **thus** refers to explicit. Alternate translation: “with words of warning” or “such warnings” (See: [[rc://*/ta/man/translate/writing-pronouns]])
629	6:10	ouxh		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces more explanation about why the author is “convinced of things that are better” concerning his audience ([6:9](../06/09.md)). If it would be helpful in your language, you could use a word or phrase that introduces an explanation. Alternate translation: “I am convinced of this, because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
630	6:10	t2hb		rc://*/ta/man/translate/figs-litotes	οὐ & ἄδικος ὁ Θεὸς, ἐπιλαθέσθαι	1	The phrase **not unjust** is a negative understatement that emphasizes how “just” God is. If this is confusing in your language, you could express the meaning positively. If you do, you may need to negate **forget**. Alternate translation: “God is very just, to remember” or “God is just, to remember” (See: [[rc://*/ta/man/translate/figs-litotes]])
631	6:10	puu1		rc://*/ta/man/translate/figs-explicit	ἐπιλαθέσθαι	1	Here, the word **forget** does not mean simply that a person does not remember something. It also includes how a person will not consider or include something that they have “forgotten.” If it would be helpful in your language, you could use a word or phrase that refers to how a person “overlooks” or “fails to include” something. Alternate translation: “to ignore” or “to pass over” (See: [[rc://*/ta/man/translate/figs-explicit]])
632	6:10	gzvj		rc://*/ta/man/translate/figs-abstractnouns	τοῦ ἔργου ὑμῶν, καὶ τῆς ἀγάπης ἧς	1	If your language does not use abstract nouns for the ideas behind **work** and **love**, you could express the ideas by using verbs such as “do” and “love.” Alternate translation: “what you do and the way that you love, which” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
633	6:10	vljf		rc://*/ta/man/translate/translate-unknown	ἐνεδείξασθε	1	Here, people who have **demonstrated** something prove or show that it is true. The author tells his audience that they have “proved” or “shown” that they have **love**. If it would be helpful in your language, you could use a word or phrase that makes the idea clearer. Alternate translation: “you have shown” (See: [[rc://*/ta/man/translate/translate-unknown]])
634	6:10	r9xx		rc://*/ta/man/translate/figs-metonymy	εἰς τὸ ὄνομα αὐτοῦ	1	Here, the word **name** refers to a person’s reputation or honor. In other words, “serving the saints” is something that is “toward God’s name,” which means that it brings him honor. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “with regard to his honor” or “that glorifies God” (See: [[rc://*/ta/man/translate/figs-metonymy]])
635	6:10	szt0		rc://*/ta/man/translate/figs-explicit	διακονήσαντες τοῖς ἁγίοις καὶ διακονοῦντες	1	Here, the ones who **serve** are the audience. The author’s point is that they served **the saints** in the past, and they are still serving **the saints** in the present. If it would be helpful in your language, you could make these ideas more explicit. Alternate translation: “since you have served the saints in the past and even now” (See: [[rc://*/ta/man/translate/figs-explicit]])
636	6:11	j7f5		rc://*/ta/man/translate/figs-exclusive	ἐπιθυμοῦμεν	1	Here the author uses the first person plural (**we**), but he is referring only to himself. If it would be helpful in your language, you could use a form that more naturally refers to the author. Alternate translation: “I long for” (See: [[rc://*/ta/man/translate/figs-exclusive]])
637	6:11	k4si		rc://*/ta/man/translate/translate-unknown	ἐνδείκνυσθαι	1	Here, just as in [6:10](../06/10.md), people who **demonstrate** something prove or show that it is true. The author wants his audience to “prove” or “show” that they have **diligence**. If it would be helpful in your language, you could use a word or phrase that makes the idea clearer. Alternate translation: “to show” (See: [[rc://*/ta/man/translate/translate-unknown]])
638	6:11	abfz		rc://*/ta/man/translate/figs-explicit	τὴν αὐτὴν & σπουδὴν	1	Here the author could want the audience to have **diligence** that is **the same** as: (1) the **diligence** that they have shown in the past. Alternate translation: “consistent diligence” (2) how they have “demonstrated” love (see [6:10](../06/10.md)). Alternate translation: “diligence, just as you demonstrate love,” (See: [[rc://*/ta/man/translate/figs-explicit]])
639	6:11	i2yc		rc://*/ta/man/translate/figs-abstractnouns	τὴν αὐτὴν & σπουδὴν, πρὸς τὴν πληροφορίαν τῆς ἐλπίδος	1	If your language does not use abstract nouns for the ideas behind **diligence**, **assurance**, and **hope**, you could express the ideas in another way. Alternate translation: “that you strive diligently to be fully assured of what you hope for” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
640	6:11	uwj3		rc://*/ta/man/translate/figs-possession	πρὸς τὴν πληροφορίαν τῆς ἐλπίδος	1	Here the author uses the possessive form to speak about **full assurance** that concerns **hope**. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “toward becoming fully assured of your hope” (See: [[rc://*/ta/man/translate/figs-possession]])
641	6:11	xfy1		rc://*/ta/man/translate/figs-explicit	ἄχρι τέλους	1	Here, the phrase **the end** could refer to: (1) the **end** of the audience’s lives. Alternate translation: “until your lives end” (2) the **end** of the current time period, which would be when Jesus comes back. Alternate translation: “until the end of the age” or “until Jesus comes back” (See: [[rc://*/ta/man/translate/figs-explicit]])
642	6:12	zjgw		rc://*/ta/man/translate/figs-metaphor	μὴ νωθροὶ γένησθε	1	Here the author speaks as if the audience could become **dull**, just as if they were sharp tools that become dull and no longer cut things well. He speaks in this way to exhort them not to become ineffective and slow in their behavior. If it would be helpful in your language, you could use a comparable idiom or express the idea plainly. See how you translated the similar phrase in [5:11](../05/11.md). Alternate translation: “you might not become slow” or “you might not become people who avoid doing what you should” (See: [[rc://*/ta/man/translate/figs-metaphor]])
643	6:12	x9zn		rc://*/ta/man/translate/figs-ellipsis	μιμηταὶ δὲ	1	This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “but so that you might become imitators” or “but become imitators” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
644	6:12	yrh2		rc://*/ta/man/translate/figs-abstractnouns	τῶν διὰ πίστεως καὶ μακροθυμίας, κληρονομούντων	1	If your language does not use abstract nouns for the ideas behind **faith** and **patience**, you could express the idea by using verbs or adverbs. Alternate translation: “of those who, by means of how they believed and were patient, are inheriting” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
645	6:12	q8ry		rc://*/ta/man/translate/figs-metaphor	τῶν διὰ πίστεως καὶ μακροθυμίας, κληρονομούντων τὰς ἐπαγγελίας	1	Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that believers receive the **promises** from God. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “of those to whom, because of their faith and patience, God is giving the promises” or “of those who by faith and patience are obtaining the promises” (See: [[rc://*/ta/man/translate/figs-metaphor]])
646	6:12	mrbc		rc://*/ta/man/translate/figs-metonymy	τὰς ἐπαγγελίας	1	Here, the word **promises** refers to the contents of the **promises**, or what God has “promised” to give. If it would be helpful in your language, you could clarify that the author is referring to the contents of these **promises**. Alternate translation: “the things from God’s promises” or “the things that God has promised” (See: [[rc://*/ta/man/translate/figs-metonymy]])
647	6:12	eydr		rc://*/ta/man/translate/figs-abstractnouns	τὰς ἐπαγγελίας	1	If your language does not use an abstract noun for the idea behind **promises**, you could express the idea by using a verb such as “promise” or “pledge.” Alternate translation: “what God has pledged” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
648	6:13	afl4		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces more explanation about the “promises” that the author mentioned in the previous verse ([6:21](../06/21.md)). If it would be helpful in your language, you could use a word that introduces explanation, or you could leave **For** untranslated. Alternate translation: “In fact,” or “Now I will tell you more about these promises:” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
649	6:13	qicr		rc://*/ta/man/translate/figs-extrainfo	ἐπαγγειλάμενος	1	Here the author does not clarify what God **promised** to Abraham because he quotes the promise itself in the following verse ([6:14](../06/14.md)). If possible, leave what God **promised** vague or unclear in this verse. Alternate translation: “having made a promise” (See: [[rc://*/ta/man/translate/figs-extrainfo]])
650	6:13	c8ip		rc://*/ta/man/translate/grammar-connect-time-simultaneous	ἐπαγγειλάμενος	1	Here, the words **having promised** refer to something that takes place at the same time as when God **swore by himself**. If it would be helpful in your language, you could make the relationship between these two actions more explicit. Alternate translation: “at the time when he promised” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]])
651	6:13	e3mt		rc://*/ta/man/translate/writing-pronouns	εἶχεν	1	Here, the word **he** refers back to **God**, not to **Abraham**. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God had” (See: [[rc://*/ta/man/translate/writing-pronouns]])
652	6:13	p1sg		rc://*/ta/man/translate/figs-explicit	ἐπεὶ κατ’ οὐδενὸς εἶχεν μείζονος ὀμόσαι, ὤμοσεν καθ’ ἑαυτοῦ	1	In the author’s culture, people often **swore by** someone else. The other person needed to be someone important and powerful enough to guarantee or enforce what the person who **swore** promised to do. Often people would **swear** by God, since he always is important and powerful enough to guarantee or enforce what was sworn. If it would be helpful in your language, you could make the practice of “swearing by” someone more explicit. Alternate translation: “since he wanted to guarantee that promise by swearing by someone greater, swore by himself (since there is no one greater than him)” (See: [[rc://*/ta/man/translate/figs-explicit]])
653	6:13	i5or		rc://*/ta/man/translate/figs-explicit	μείζονος	1	Here, the word **greater** specifically identifies someone who has more power or authority than another person. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “with greater power” or “with more authority” (See: [[rc://*/ta/man/translate/figs-explicit]])
654	6:14	ymh2		rc://*/ta/man/translate/writing-quotations	λέγων	1	Here the author quotes what God said to Abraham. These words are recorded in [Genesis 22:17](../gen/22/17.md). Since the author introduces this quotation as words that God said to Abraham, 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. Alternate translation: “promising” (See: [[rc://*/ta/man/translate/writing-quotations]])
655	6:14	wd6t		rc://*/ta/man/translate/figs-quotations	λέγων, εἰ μὴν εὐλογῶν, εὐλογήσω σε, καὶ πληθύνων, πληθυνῶ σε	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “saying that he would most certainly bless Abraham and multiply him.” (See: [[rc://*/ta/man/translate/figs-quotations]])
656	6:14	ccpr			εἰ μὴν	1	Here God uses emphatic language to show that he will **most certainly** do what he is promising to do. Use a form in your language that emphasizes God’s promise to **bless** and **multiply** Abraham. Alternate translation: “surely” or “without doubt”
657	6:14	fauw		rc://*/ta/man/translate/figs-yousingular	σε	-1	Because God is speaking to one person (Abraham), **you** is singular here. (See: [[rc://*/ta/man/translate/figs-yousingular]])
658	6:14	n47a		rc://*/ta/man/translate/figs-idiom	πληθύνων, πληθυνῶ σε	1	Here God speaks as if he would **multiply** Abraham to make many other “Abrahams.” This phrase refers to how God will cause Abraham to have many children, grandchildren, and so on. If it would be helpful in your language, you could use a word or phrase that refers to having many descendants. Alternate translation: “give you many offspring” or “make you the ancestor of many people” (See: [[rc://*/ta/man/translate/figs-idiom]])
659	6:15	f3cs		rc://*/ta/man/translate/figs-explicit	οὕτως	1	Here, the phrase **in this way** could refer back to: (1) how God guaranteed what he promised (see [6:13–14](../06/13.md)). Alternate translation: “as God promised” (2) how Abraham had “faith and patience” (see [6:12](../06/12.md)). Alternate translation: “as one who had faith and patience” (See: [[rc://*/ta/man/translate/figs-explicit]])
660	6:15	li7e		rc://*/ta/man/translate/figs-explicit	μακροθυμήσας	1	Here the author refers to how Abraham was 75 years old when God first made the **promise** to him (see [Genesis 12:1–4](../gen/12/01.md)), and he was 100 years old when Sarah gave birth to his son Isaac (see [Genesis 21:1–5](../gen/21/01.md). So, Abraham **patiently waited** for 25 years before God gave him what he had promised. If it would be helpful in your language, you could use a footnote to give this background information, or you could include some short extra information in your translation. Alternation translation: “having patiently waited for 25 years” (See: [[rc://*/ta/man/translate/figs-explicit]])
661	6:15	aefm		rc://*/ta/man/translate/translate-unknown	ἐπέτυχεν	1	Here, the phrase **he obtained** refers to how he received the **promise**. It does not mean that he took the **promise** for himself. If it would be helpful in your language, you could translate this phrase like you translated “inheriting the promises” in [6:12](../06/12.md). Alternate translation: “he received” (See: [[rc://*/ta/man/translate/translate-unknown]])
662	6:15	pw9h		rc://*/ta/man/translate/figs-metonymy	τῆς ἐπαγγελίας	1	Here, the word **promise** refers to the contents of the **promise**, or what God has “promised” to give. If it would be helpful in your language, you could clarify that the author is referring to the contents of this **promise**. Alternate translation: “the things from God’s promise” or “the things that God promised” (See: [[rc://*/ta/man/translate/figs-metonymy]])
663	6:15	ky28		rc://*/ta/man/translate/figs-abstractnouns	τῆς ἐπαγγελίας	1	If your language does not use an abstract noun for the idea behind **promise**, you could express the idea by using a verb such as “promise” or “pledge.” Alternate translation: “what God pledged” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
664	6:16	ib90		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces further explanation of how “swearing” by someone works (see [6:13](../06/13.md) especially). If it would be helpful in your language, you could express the idea with a comparable word or phrase. Alternate translation: “About swearing,” or “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
665	6:16	vri2		rc://*/ta/man/translate/figs-gendernotations	ἄνθρωποι	1	Although **men** is masculine, the author is using it to all people, both men and women. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “men and women” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
666	6:16	oftr		rc://*/ta/man/translate/figs-explicit	κατὰ τοῦ μείζονος ὀμνύουσιν	1	Here, just as in [6:13](../06/13.md), the author refers to how people often “swore by” someone else. The other person needed to be someone important and powerful enough to guarantee or enforce what the person who swore promised to do. If it would be helpful in your language, you could make the practice more explicit. Alternate translation: “swear by one who is greater, who will guarantee what they say” (See: [[rc://*/ta/man/translate/figs-explicit]])
667	6:16	k4tz		rc://*/ta/man/translate/figs-explicit	τοῦ μείζονος	1	Here, the word **greater** specifically identifies someone who has more power or authority than another person. If it would be helpful in your language, you could make what **greater** identifies more explicit. Alternate translation: “one with greater power” or “one with more authority” (See: [[rc://*/ta/man/translate/figs-explicit]])
668	6:16	mxrh		rc://*/ta/man/translate/figs-idiom	πάσης αὐτοῖς ἀντιλογίας πέρας, εἰς βεβαίωσιν ὁ ὅρκος	1	Here the author uses technical language related to **disputes** and the law courts. The word **end** refers to a final decision end point, while the word **confirmation** refers to how something is backed up and proved to be true by evidence or, here, an **oath**. If it would be helpful in your language, you could use comparable words or express the idea in a more natural way. Alternate translation: “the conclusion of all their disputes is the oath that closes the issue” or “the oath confirms that a dispute has ended” (See: [[rc://*/ta/man/translate/figs-idiom]])
669	6:16	pqcw		rc://*/ta/man/translate/figs-abstractnouns	πάσης αὐτοῖς ἀντιλογίας πέρας, εἰς βεβαίωσιν	1	If your language does not use abstract nouns for the ideas behind **end**, **disputes**, and **confirmation**, you could express the ideas in more natural ways. Alternate translation: “what confirms that people have stopped disputing” or “what certainly finishes anything that people are arguing about” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
670	6:17	jq1k		rc://*/ta/man/translate/grammar-connect-words-phrases	ἐν ᾧ	1	Here, the word **which** refers back to how humans “swear” with an **oath** (see [6:16](../06/16.md)). The phrase **in which** means that what the author speaks about in this verse happens in that same context or way. In other words, God used an **oath**, just like humans do. If it would be helpful in your language, you could use a word or phrase that introduces something that happens according to a previously stated pattern. Alternate translation: “in which same way” or “in which pattern” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
671	6:17	dw5n		rc://*/ta/man/translate/figs-infostructure	περισσότερον & ἐπιδεῖξαι	1	Here, the phrase **even more** modifies **to show**. If it would be helpful in your language, you could rearrange the elements in this sentence to make clearer what **even more** modifies. Alternate translation: “to show even more” (See: [[rc://*/ta/man/translate/figs-infostructure]])
672	6:17	rpv9		rc://*/ta/man/translate/figs-metaphor	τοῖς κληρονόμοις τῆς ἐπαγγελίας	1	Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that believers receive the **promise** from God. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “to those who were to receive the promise” or “to the recipients of the promise” (See: [[rc://*/ta/man/translate/figs-metaphor]])
673	6:17	wlbg		rc://*/ta/man/translate/figs-metonymy	τῆς ἐπαγγελίας	1	Here, the word **promise** refers to the contents of the **promise**, or what God has “promised” to give. If it would be helpful in your language, you could clarify that the author is referring to the contents of this **promise**. Alternate translation: “of the things from the promise” or “of the things that God promised” (See: [[rc://*/ta/man/translate/figs-metonymy]])
674	6:17	zz5f		rc://*/ta/man/translate/figs-abstractnouns	τῆς ἐπαγγελίας	1	If your language does not use an abstract noun for the idea behind **promise**, you could express the idea by using a verb such as “promise.” Alternate translation: “of what God promised” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
675	6:17	ug6j		rc://*/ta/man/translate/figs-abstractnouns	τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ	1	If your language does not use abstract nouns for the ideas behind **quality** and **purpose**, you could express the ideas by using verbs or in another natural way. Alternate translation: “that what he purposes is unchangeable” or “how unchangeable is what he plans” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
676	6:17	rezy		rc://*/ta/man/translate/figs-idiom	ἐμεσίτευσεν ὅρκῳ	1	Here, the author refers to God making a promise **with an oath** as “mediating” that promise. He speaks in this way because the **oath** is between God and his people and guarantees that what God promises will happen, just like a “mediator” stands between two parties and guarantees what those parties decide. If it would be helpful in your language, you could use a word or phrase that identifies how an **oath** functions when a person makes a promise. Alternate translation: “used an oath to do so” or “made it certain by using an oath” (See: [[rc://*/ta/man/translate/figs-idiom]])
677	6:18	hohu		rc://*/ta/man/translate/figs-explicit	διὰ δύο πραγμάτων ἀμεταθέτων	1	Here, the phrase **two unchangeable things** refers to God’s “promise” and his “oath” (see [6:17](../06/17.md)). Both “promise” and “oath” contain binding words that no one can change. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “by an unchangeable oath and promise” (See: [[rc://*/ta/man/translate/figs-explicit]])
678	6:18	hy89			ἐν οἷς ἀδύνατον ψεύσασθαι τὸν Θεόν	1	Alternate translation: “concerning which God could never lie”
679	6:18	gjw3		rc://*/ta/man/translate/figs-metaphor	οἱ καταφυγόντες	1	Here the author speaks of believers who trust in God to save and protect them as if they were running to a safe place. He speaks in this way to emphasize the need for **refuge** and the fact God provides it. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “who have found salvation” or “who have sought protection” (See: [[rc://*/ta/man/translate/figs-metaphor]])
680	6:18	bkgy		rc://*/ta/man/translate/figs-explicit	οἱ καταφυγόντες	1	Here the author does not specify from what **we** have **fled** or who provides the **refuge**. He implies that God provides the **refuge**, but from what **we** have **fled** is not clear. Most likely, the author implies any trouble or problems that humans encounter, including sin, suffering, persecution, or anything else that is bad or painful. If it would be helpful in your language, you include some of this implied information here. Alternate translation: “who have fled to God for refuge from our sins and struggles” or “who have fled to God’s refuge” (See: [[rc://*/ta/man/translate/figs-explicit]])
681	6:18	bmq6		rc://*/ta/man/translate/figs-abstractnouns	ἰσχυρὰν παράκλησιν ἔχωμεν, οἱ καταφυγόντες	1	If your language does not use abstract nouns for the ideas behind **refuge** and **encouragement**, you could express the ideas by using verbs such as “protect” and “encourage.” Alternate translation: “who have fled to be protected might be strongly encouraged” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
682	6:18	gk6n		rc://*/ta/man/translate/figs-metaphor	κρατῆσαι τῆς & ἐλπίδος	1	Here, the phrase **hold firmly** refers to continuing to consistently believe or trust something, particularly something that one has been told. If it would be helpful in your language, you could use a word or phrase that refers to continuing to believe or expect something. Alternate translation: “to tightly grasp the hope” or “to continue to expect the hope” (See: [[rc://*/ta/man/translate/figs-metaphor]])
683	6:18	vjvm		rc://*/ta/man/translate/figs-abstractnouns	τῆς & ἐλπίδος	1	If your language does not use an abstract noun for the idea behind **hope**, you could express the idea by using a verb such as “hope” or “expect.” The author could primarily be focusing on: (1) the act of “hoping.” Alternate translation: “to how we hope for what God has” (2) what it is that we **hope** for. Alternate translation: “to what we hope for that is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
684	6:18	hs84		rc://*/ta/man/translate/figs-activepassive	προκειμένης	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **set before** rather than focusing on the person doing the “setting before.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “that God has set before us” (See: [[rc://*/ta/man/translate/figs-activepassive]])
685	6:19	w66k		rc://*/ta/man/translate/writing-pronouns	ἣν	1	# Connecting Statement:\n\nHere, the word **which** refers back to “the hope” that the author mentioned in the previous verse (see [6:18](../06/18.md)). If it would be helpful in your language, you could make explicit that **which** refers “the hope.” Alternate translation: “which hope” (See: [[rc://*/ta/man/translate/writing-pronouns]])
686	6:19	ng9i		rc://*/ta/man/translate/figs-metaphor	ὡς ἄγκυραν & τῆς ψυχῆς, ἀσφαλῆ τε καὶ βεβαίαν	1	Here the author states that “hope” functions **as an anchor for the soul**. Just like an **anchor** holds a ship in one place so that it does not drift away (see the chapter introduction), so “hope,” which is **both reliable and confirmed**, holds **the soul** in one place so that the person persists in trusting God and hoping for what he has promised. If it would be helpful in your language, you could refer to something else that holds things in place, or you could express the idea plainly. Alternate translation: “like a weight that holds the soul in place, both reliable and confirmed” or “as something that keeps the soul close to God in a reliable and confirmed way” (See: [[rc://*/ta/man/translate/figs-metaphor]])
687	6:19	xaxt		rc://*/ta/man/translate/translate-unknown	ἄγκυραν	1	An **anchor** is a heavy piece of metal attached to the end of a rope. The other end of the rope is tied to a boat, and in this way the anchor keeps the boat from moving around or drifting away. If your readers would not know what **an anchor** is, you could explain it or refer to a different object that keeps something in place. Alternate translation: “a foundation stone” or “a pillar” (See: [[rc://*/ta/man/translate/translate-unknown]])
688	6:19	vdt3		rc://*/ta/man/translate/figs-doublet	ἀσφαλῆ τε καὶ βεβαίαν	1	These two terms mean basically the same thing and are used together to emphasize how secure the “hope” is. If your language does not use repetition to do this or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “extremely reliable” or “very much confirmed” (See: [[rc://*/ta/man/translate/figs-doublet]])
689	6:19	d223		rc://*/ta/man/translate/figs-personification	εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος	1	Here the author speaks as if the “hope” can “enter” **into the inside of the curtain**. He speaks in this way to indicate that “hope” penetrates into a place we cannot experience right now: the inside of the heavenly sanctuary. In other words, while we cannot “enter” that place, we can confidently expect to receive and experience what is in that place. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “already accessing what is inside the curtain” or “penetrating into the inside of the curtain” (See: [[rc://*/ta/man/translate/figs-personification]])
690	6:19	lm8e		rc://*/ta/man/translate/figs-go	εἰσερχομένην εἰς	1	Here, the phrase **entering into** refers to movement from outside a structure to the interior of the structure. Use a word or phrase in your language that refers to this kind of movement. Alternate translation: “going into” (See: [[rc://*/ta/man/translate/figs-go]])
691	6:19	aj2m		rc://*/ta/man/translate/figs-idiom	τὸ ἐσώτερον τοῦ καταπετάσματος	1	Here, the phrase **the inside of the curtain** refers to the inner, most holy area of the sanctuary. See the similar phrases in [Exodus 26:33](../exo/26/33.md) and [Leviticus 16:2](../lev/16/02.md). The **curtain** blocks this area off from the rest of the sanctuary. If it would be helpful in your language, you could use a phrase that more clearly refers to this area and the curtain that marks it off. Alternate translation: “the most holy place behind the dividing curtain” or “the most sacred place that the curtain marks off” (See: [[rc://*/ta/man/translate/figs-idiom]])
692	6:20	c59s		rc://*/ta/man/translate/figs-go	εἰσῆλθεν	1	Here, the word **entered** refers to movement from outside a structure into the structure. Use a word or phrase in your language that refers to this kind of movement. See how you translated “entering into” in [6:19](../06/19.md). Alternate translation: “has gone in” (See: [[rc://*/ta/man/translate/figs-go]])
693	6:20	onb9		rc://*/ta/man/translate/translate-unknown	πρόδρομος	1	Here, the word **forerunner** refers to a person who “runs” in front of everyone else. The author is identifying Jesus as the first person to go to a specific place, and the implication is that he opens the way or leads others to enter that same place. If it would be helpful in your language, you could use a word or phrase that refers to a person who leads others to a place. Alternate translation: “as the one who leads others” or “as one who blazes a trail” (See: [[rc://*/ta/man/translate/translate-unknown]])
694	6:20	a16c		rc://*/ta/man/translate/figs-infostructure	πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν	1	Here, the phrase **on our behalf** could modify: (1) **entered**. In this case, Jesus has **entered** for our sake, or to help us. Alternate translation: “has entered for our sake as a forerunner” (2) **forerunner**. In this case, Jesus opened the way **on our behalf**. Alternate translation: “has entered as a forerunner who leads us” (See: [[rc://*/ta/man/translate/figs-infostructure]])
695	6:20	q9tt		rc://*/ta/man/translate/grammar-connect-time-sequential	γενόμενος	1	Here, the phrase **having become** introduces action that could happen: (1) before Jesus **entered**. In this case, God makes him a **high priest**, and then he enters the heavenly sanctuary. Alternate translation: “already having become” (2) at the same time as Jesus **entered**. In this case, the “entering” and the “becoming” describe the same thing or happen at the same time. Alternate translation: “when he became” or “at the same time as he became” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]])
696	6:20	zgj6			κατὰ τὴν τάξιν Μελχισέδεκ	1	Here the author uses the same words he used in [5:6](../05/06.md), [10](../05/10.md). You should translate this phrase in exactly the same way as you did in those verses.
697	7:intro	y8j3				0	# Hebrews 7 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n * Teaching: Melchizedek the priest (7:1–10)\n * Teaching: The Son is high priest in the order of Melchizedek (7:11–28)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [7:17](../07/17.md), [21](../07/21.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### High priests\n\nIn this chapter, the author frequently discusses high priests. He speaks about their “order,” which refers to the requirements, system, and service that go along with being a priest in that “order.” He focuses on two “orders.” First is the order of Aaron, made up of priests who are descended from Levi. These priests are required by Moses’ law and must offer sacrifices for themselves as well as for the rest of the people since they also sin. Also, each priest eventually dies and must be replaced by another. Second is the order of Melchizedek, made up of priests who have an “indestructible life.” This order only includes Melchizedek and Jesus. Jesus only offers sacrifices for the sins of other people, since he does not sin. Also, he never dies, so he can be a priest forever. Consider how to refer to these two different kinds of priests in this chapter. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/highpriest]])\n\n### Melchizedek\n\nIn this chapter, the author refers to Melchizedek as he is described in [Genesis 14:18–20](../gen/14/18.md), including how the story does not mention his father, mother, birth, or death. Scholars debate whether the author thought that Melchizedek was a supernatural being such as an angel, or whether the author simply describes the character Melchizedek without referring to the historical person named Melchizedek. What is clear is that the author thinks that Melchizedek was “made like” Jesus, not the other way around (see [7:3](../07/03.md)). In other words, the author speaks about Melchizedek because the description of him in Genesis is a helpful way to think about Jesus. Since Melchizedek was greater than Abraham, Jesus, whom Melchizedek is like, is greater than Abraham’s descendants who became priests. (See: [[rc://*/tw/dict/bible/names/melchizedek]])\n\n### Tithes\n\nIn [7:1–10](../07/01.md), the author refers multiple times to giving and collecting “tithes” or “a tenth.” These words refer to the practice of separating out one tenth of what a person earned or grew and giving it to someone else. In the law that God gave through Moses, the Israelites were required to give a “tenth” or “tithe” to priests. This enabled the priests to perform their service without having to do other work. The author uses the “tithes” language to show that Abraham, Levi’s great-grandfather, paid a “tithe” to Melchizedek. That means that the descendants of Abraham who received “tithes” actually paid “tithes” through Abraham to Melchizedek. In the author’s argument, this shows that Melchizedek and his priesthood are greater than Levi and his priesthood. (See: [[rc://*/tw/dict/bible/other/tenth]])\n\n### “Swearing” and the “oath”\n\nJust as in chapter 6, the author refers multiple times to “swearing” and using an “oath.” In this context, “swearing” refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. The author implies that words spoken with an “oath” have more significance or indicate something greater than words without an “oath.” If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://*/tw/dict/bible/other/oath]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The “loin” of Abraham\n\nIn [7:5](../07/05.md), [10](../07/10.md), the author refers to the “loin” of Abraham. This word is a polite way to refer to the male sexual organ. In [7:5](../07/05.md), the author’s point is that all the Israelites are descended from Abraham, since they all come from his “loin.” In [7:10](../07/10.md), the author’s point is that Levi, the great-grandson of Abraham, could be considered to be inside Abraham’s “loin” before Abraham and Sarah had their son, Isaac. In the author’s culture, one could speak of the descendants of a man as if they were inside the man’s sexual organ. Consider natural ways to express these ideas in your language, and see the notes on these two verses.
698	7:1	mwy8		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	# Connecting Statement:\n\nHere, the word **For** signals that the author will now go on to explain who “Melchizedek” is and why he is important. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
699	7:1	smhy		rc://*/ta/man/translate/figs-idiom	οὗτος & ὁ Μελχισέδεκ	1	Here, the phrase **this Melchizedek** identifies this **Melchizedek** as the same one whom the author was speaking about in the previous verse (see [6:20](../06/20.md)). If it would be helpful in your language, you could use a form that clearly identifies that this is the same **Melchizedek**. Alternate translation: “Melchizedek, the one whom I just mentioned,” or “this man Melchizedek” (See: [[rc://*/ta/man/translate/figs-idiom]])
700	7:1	rfc9		rc://*/ta/man/translate/translate-names	Σαλήμ	1	The word **Salem** is the name of a city that existed somewhere in the middle of what is now Israel. Some scholars think that it is another name for the city of Shechem, while other scholars think it is another name for the city of Jerusalem. Since our author is referring directly to [Genesis 14:18](../gen/14/18.md), you should preserve this name as much as possible. (See: [[rc://*/ta/man/translate/translate-names]])
701	7:1	h4n1		rc://*/ta/man/translate/translate-names	τοῦ Θεοῦ τοῦ Ὑψίστου	1	The phrase **Most High God** refers to God and describes him as the most powerful and greatest being. The author uses this phrase since it appears in [Genesis 14:18](../gen/14/18.md). If it would be helpful in your language, you could use a title that describes God as powerful and great. Alternate translation: “of God, who is more powerful than anything else” or “of the Most Exalted God” (See: [[rc://*/ta/man/translate/translate-names]])
702	7:1	ji3f		rc://*/ta/man/translate/grammar-connect-time-simultaneous	ὑποστρέφοντι	1	Here, the word **returning** refers to action that happened at the same time as when Melchizedek **met Abraham**. If it would be helpful in your language, you could make this connection more explicit. Alternate translation: “when he was returning” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]])
703	7:1	rx36		rc://*/ta/man/translate/figs-explicit	Ἀβραὰμ ὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέων	1	The phrase **the slaughter of the kings** refers to a story in [Genesis 14:1–16](../gen/14/01.md). Four **kings** conquered a city in which Abraham’s nephew was living, and they captured his nephew. Abraham took the fighting men that he had, and he conquered and “slaughtered” the armies of these four **kings**. He recovered all the valuable things that these **kings** had taken, including his nephew. When he was going back home after defeating the **kings**, he met **Melchizedek**. If your readers would need to know more about this background than the author states explicitly, you could include some extra information in your translation, or you could use a footnote to explain the story. Alternate translation: “Abraham, who was returning from the battle in which he defeated the four kings who had kidnapped his nephew,” (See: [[rc://*/ta/man/translate/figs-explicit]])
704	7:1	np7o		rc://*/ta/man/translate/figs-synecdoche	τῶν βασιλέων	1	Here, the word **kings** refers to both the **kings** and their armies. If it would be helpful in your language, you could refer explicitly to their armies. Alternate translation: “of the kings and their fighting men” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
705	7:2	q87x		rc://*/ta/man/translate/writing-pronouns	ᾧ	1	Here, the word **whom** refers back to Melchizedek. If it would be helpful in your language, you could make explicit that the pronoun refers to Melchizedek. Alternate translation: “to whom—that is, Melchizedek—” (See: [[rc://*/ta/man/translate/writing-pronouns]])
706	7:2	dplz		rc://*/ta/man/translate/translate-unknown	δεκάτην & ἐμέρισεν	1	Here, the word **apportioned** refers to how a person might divide a group of things into “portions” and give each portion to a person. Here, Abraham divides up what he has into ten portions, and he gives Melchizedek one of those portions. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “gifted one tenth” or “presented one part out of ten” (See: [[rc://*/ta/man/translate/translate-unknown]])
707	7:2	pw9x		rc://*/ta/man/translate/figs-explicit	ἀπὸ πάντων	1	Here, the phrase **all things** refers to the things that Abraham took from the kings that he had defeated. This would have included what the kings took from their enemies and things that they themselves had. If it would be helpful in your language, you could make explicit what **all things refers to. Alternate translation: “from all that he had plundered from the kings” or “from everything that he took after defeating the kings” (See: [[rc://*/ta/man/translate/figs-explicit]])
708	7:2	x3bd		rc://*/ta/man/translate/figs-explicit	πρῶτον μὲν ἑρμηνευόμενος	1	Here the author does not state what is **translated**. The word **first** implies that it is the first name for this person: “Melchizedek.” If it would be helpful in your language, you could clarify that the author is translating the name “Melchizedek.” Alternate translation: “his name first being translated as” or “first indeed the name ‘Melchizedek’ being translated as” (See: [[rc://*/ta/man/translate/figs-explicit]])
709	7:2	trz1		rc://*/ta/man/translate/translate-names	πρῶτον μὲν ἑρμηνευόμενος βασιλεὺς δικαιοσύνης, ἔπειτα δὲ καὶ βασιλεὺς Σαλήμ, ὅ ἐστιν, βασιλεὺς εἰρήνης	1	Here the author provides translations of Melchizedek’s name (“Melchizedek”) and his title (**king of Salem**) from Hebrew, the language that Abraham spoke. The name “Melchizedek” means **king of righteousness**, and the name **Salem** sounds like the Hebrew word for **peace**. If it would be helpful in your language, you could use a form in your language that gives the meaning of names. Alternate translation: “first indeed his name means ‘king of righteousness,’ and then also ‘Salem’ means ‘peace,’ so ‘king of Salem’ means ‘king of peace,’” (See: [[rc://*/ta/man/translate/translate-names]])
710	7:2	kfsz		rc://*/ta/man/translate/figs-activepassive	πρῶτον μὲν ἑρμηνευόμενος	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author wishes to emphasize what the words mean in a different language rather than focusing on the person doing the translating. Alternate translation: “first whose name we translate as” or “first indeed meaning” (See: [[rc://*/ta/man/translate/figs-activepassive]])
711	7:2	abh4		rc://*/ta/man/translate/figs-possession	βασιλεὺς δικαιοσύνης & βασιλεὺς εἰρήνης	1	Here the author uses the possessive form to speak about a **king** who is characterized by **righteousness** and **peace**. This means that he rules in a “righteous” and “peaceful” way and that what he does leads to **righteousness** and **peace** in his kingdom. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “king who rules righteously … king who rules peacefully” (See: [[rc://*/ta/man/translate/figs-possession]])
712	7:2	yaa0		rc://*/ta/man/translate/figs-abstractnouns	δικαιοσύνης & εἰρήνης	1	If your language does not use abstract nouns for the ideas behind **righteousness** and **peace**, you could express the ideas in another way. Alternate translation: “who does what is righteous … who does what is peaceful” or “who makes things righteous … who makes things peaceful” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
713	7:2	bm11		rc://*/ta/man/translate/translate-names	Σαλήμ	1	The word **Salem** refers to the same city that the author mentioned in [7:1](../07/01.md). Translate it the same way you did there. (See: [[rc://*/ta/man/translate/translate-names]])
714	7:3	q4eh		rc://*/ta/man/translate/figs-explicit	ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς τέλος ἔχων	1	Here the author is describing the character “Melchizedek” as he appears in [Genesis 14:18–20](../gen/14/18.md). The author of that story does not mention anything about Melchizedek’s parents, how old he was, when he was born, or when he died. This is unusual, especially since priests usually needed to be the children of priests. The author of Hebrews probably did not think that Melchizedek was a supernatural being. Instead, he uses the character “Melchizedek” from the Old Testament story to help his audience understand Jesus better. If it would be helpful in your language, you could make it explicit that the author is referring to what the Old Testament tells us about Melchizedek. Alternate translation: “concerning whom there is no record of his father, mother, or genealogy, and no record of the beginning of his days or the end of his life” (See: [[rc://*/ta/man/translate/figs-explicit]])
715	7:3	hodw		rc://*/ta/man/translate/translate-unknown	ἀγενεαλόγητος	1	The word **genealogy** refers to a list of ancestors. In the author’s culture, this list primarily included one’s father, one’s grandfather, one’s great-grandfather, and so on. If your readers would not know what a **genealogy** is, you could use a comparable word or a descriptive phrase. Alternate translation: “without a list of ancestors” or “without known ancestors” (See: [[rc://*/ta/man/translate/translate-unknown]])
716	7:3	ro3u		rc://*/ta/man/translate/figs-idiom	μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς τέλος ἔχων	1	Here, the phrase **beginning of days** refers to when a person is born. The phrase **end of life** refers to when a person dies. If it would be helpful in your language, you could use comparable expressions. Alternate translation: “having neither a day of birth nor a day of death” or “having no birth or death” (See: [[rc://*/ta/man/translate/figs-idiom]])
717	7:3	wx4m		rc://*/ta/man/translate/figs-activepassive	ἀφωμοιωμένος	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on Melchizedek, who is **made like**, rather than focusing on the person doing the “making.” If you must state who did the action, you could refer to Moses, who described Melchizedek in this way in Genesis, or you could refer to God, who inspired Moses to write this way. Alternate translation: “God having made him like” or “Moses having made him like” (See: [[rc://*/ta/man/translate/figs-activepassive]])
718	7:3	e959		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τῷ Υἱῷ τοῦ Θεοῦ	1	The phrase **Son of God** is an important title for Jesus that describes his relationship to God the Father. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
719	7:3	ajrw		rc://*/ta/man/translate/translate-unknown	μένει ἱερεὺς εἰς τὸ διηνεκές	1	Here, the word **perpetually** indicates that Melchizedek never stops being **a priest**. If it would be helpful in your language, you could use a word or phrase that expresses the idea more clearly. Alternate translation: “he never stops being a priest” or “he remains a priest forever” (See: [[rc://*/ta/man/translate/translate-unknown]])
720	7:4	h2bg		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	# Connecting Statement:\n\nHere, the word **But** introduces the next thing that the author wants to say about Melchizedek. It does not introduce a contrast with the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces further development, or you could leave **But** untranslated. Alternate translation: “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
721	7:4	iyvq			θεωρεῖτε	1	Alternate translation: “observe” or “see”
722	7:4	qdtp		rc://*/ta/man/translate/figs-explicit	πηλίκος	1	Here the author does not specify in what way Melchizedek was **great**. The audience would have inferred that he was **great** in importance and rank. If it would be helpful in your language, you could clarify what about Melchizedek was **great**. Alternate translation: “how great in rank” or “how significant” (See: [[rc://*/ta/man/translate/figs-explicit]])
723	7:4	w2gg		rc://*/ta/man/translate/writing-pronouns	οὗτος	1	The phrase **this one** refers to Melchizedek. If it would be helpful in your language, you could make explicit that the phrase refers to Melchizedek. Alternate translation: “this Melchizedek was” (See: [[rc://*/ta/man/translate/writing-pronouns]])
724	7:4	usbu		rc://*/ta/man/translate/figs-explicit	ᾧ δεκάτην Ἀβραὰμ, ἔδωκεν ἐκ τῶν ἀκροθινίων, ὁ πατριάρχης	1	Here the audience would have agreed that the person who is “greater” would receive the **tenth** from the person who is not as **great**. If your readers would not make this inference or agree that this is true, you may need to make the reasoning explicit. Alternate translation: “to whom the patriarch Abraham gave a tenth from the best plunder, which is what people do for a greater person” (See: [[rc://*/ta/man/translate/figs-explicit]])
725	7:4	kwpe		rc://*/ta/man/translate/translate-unknown	ἐκ τῶν ἀκροθινίων	1	Here, the phrase **the best plunder** refers to the most valuable objects that Abraham took from the “kings” (see [7:1](../07/01.md)) when he defeated them. The author means that the **tenth** that Abraham gave to Melchizedek only included the most valuable objects. If it would be helpful in your language, you could use a word or phrase that identifies the most valuable things that Abraham took from his enemies. Alternate translation: “from the best things that he took from his enemies” or “of the most expensive items that he plundered from the four kings” (See: [[rc://*/ta/man/translate/translate-unknown]])
726	7:5	l29w		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ οἱ μὲν	1	Here, the word **indeed** indicates that the author is introducing the first half of a contrast (the second half of the contrast is in [7:6](../07/06.md)). If it would be helpful in your language, you could use a word that introduces the first half of a contrast, or you could leave **Indeed** untranslated. Alternate translation: “And on the one hand, those” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
727	7:5	j5c3			ἐκ τῶν υἱῶν Λευεὶ	1	Here, the phrase **from the sons of Levi** could refer to: (1) how only some of the **sons of Levi** became priests. Alternate translation: “out of the sons of Levi” (2) how every one of the **sons of Levi** is a priest. Alternate translation: “who are sons of Levi and”
728	7:5	ffl4		rc://*/ta/man/translate/translate-kinship	τῶν υἱῶν Λευεὶ	1	In the author’s culture, the word **sons** could refer to all the descendants of an important person. Here, **sons of Levi** identifies everyone who is descended from **Levi**, one of the grandsons of Abraham. If it would be helpful in your language, you could use a word or phrase that refers to descendants. Only men could **receive the priesthood**, so you could use a masculine form here. Alternate translation: “the descendants of Levi” or “Levi’s tribe” (See: [[rc://*/ta/man/translate/translate-kinship]])
729	7:5	l9zq		rc://*/ta/man/translate/figs-distinguish	Λευεὶ τὴν ἱερατείαν λαμβάνοντες	1	Here, the phrase **who receive the priesthood** identifies the specific **sons of Levi** that the author is speaking about. Use a form which in your language identifies, not one that simply describes. Alternate translation: “of Levi, specifically those who receive the priesthood,” (See: [[rc://*/ta/man/translate/figs-distinguish]])
730	7:5	pjj8		rc://*/ta/man/translate/figs-abstractnouns	τὴν ἱερατείαν λαμβάνοντες	1	If your language does not use an abstract noun for the idea behind **priesthood**, you could express the idea in another way. Alternate translation: “who are called to be priests” or “who act as priests” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
731	7:5	wash		rc://*/ta/man/translate/figs-explicit	ἐντολὴν ἔχουσιν & κατὰ τὸν νόμον	1	Here the author refers specifically to the law that God gave through Moses. He probably is thinking about the **command** about Levites and tithes in [Numbers 18:21–24](../num/18/21.md). If it would be helpful in your language, you could make it more explicit that the author is referring to a specific part of Moses’ law. Alternate translation: “are commanded in Moses’ law” or “are told by God in the law of Moses” (See: [[rc://*/ta/man/translate/figs-explicit]])
732	7:5	hn3k		rc://*/ta/man/translate/figs-abstractnouns	ἀποδεκατοῦν	1	If your language does not use an abstract noun for the idea behind **tithe**, you could express the idea by using an adjective such as “tenth” or in some other natural way. Alternate translation: “to receive one out of ten portions” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
733	7:5	ri2y		rc://*/ta/man/translate/translate-kinship	τοὺς ἀδελφοὺς αὐτῶν	1	Here, the word **brothers** refers to anyone who is descended from **Abraham** and Jacob, which would be all Israelites. It does not refer just to male children of one’s parents. If it would be helpful in your language, you could use a word or phrase that refers to everyone from one tribe or nation. Alternate translation: “from their fellow Israelites” or “from the others in their nation” (See: [[rc://*/ta/man/translate/translate-kinship]])
734	7:5	busq		rc://*/ta/man/translate/figs-gendernotations	τοὺς ἀδελφοὺς αὐτῶν	1	Although the word **brothers** is masculine, it refers to any relative, both male and female. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “from their relatives” or “from their brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
735	7:5	rx2f		rc://*/ta/man/translate/grammar-connect-logic-contrast	καίπερ	1	Here, the phrase **even though** introduces something that is unexpected, given what the author has already said. In other words, it is surprising that the **sons of Levi** receive tithes from **their brothers** when they have all **come from the loin of Abraham**. If it would be helpful in your language, you could use a word or phrase that introduces something that is contrary to what is expected. Alternate translation: “although” or “despite how” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
736	7:5	x4za		rc://*/ta/man/translate/figs-idiom	ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ	1	The phrase **from the loin of Abraham** identifies everyone who has **come** from that **loin** as descendants of **Abraham**. The word **loin** refers to the male sexual organ, so anyone who has come from someone’s **loin** is descended from that person. If it would be helpful in your language, you could use a phrase that identifies people who have descended from one ancestor. Alternate translation: “they have Abraham as a common ancestor” (See: [[rc://*/ta/man/translate/figs-idiom]])
737	7:6	bg0k		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **But** introduces the second half of the contrast. The first half is in the previous verse ([7:5](../07/05.md)). If it would be helpful in your language, you could use a word that introduces the second half of a contrast, or you could leave **But** untranslated. Alternate translation: “And on the other hand,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
738	7:6	e0ic		rc://*/ta/man/translate/writing-pronouns	ὁ	1	Here, the phrase **this one** refers to Melchizedek. If it would be helpful in your language, you could make explicit that the phrase refers to Melchizedek. Alternate translation: “Melchizedek,” (See: [[rc://*/ta/man/translate/writing-pronouns]])
739	7:6	r2rs		rc://*/ta/man/translate/translate-unknown	μὴ γενεαλογούμενος ἐξ αὐτῶν	1	The word **genealogy** refers to a list of ancestors. In the author’s culture, this list primarily included one’s father, one’s grandfather, one’s great-grandfather, and so on. If your readers would not know what a **genealogy** is, you could use a comparable word or a descriptive phrase. Alternate translation: “not belonging in their list of ancestors” or “not being descended from their ancestors” (See: [[rc://*/ta/man/translate/translate-unknown]])
740	7:6	uwoz		rc://*/ta/man/translate/figs-abstractnouns	δεδεκάτωκεν	1	If your language does not use an abstract noun for the idea behind **tithe**, you could express the idea by using an adjective such as “tenth” or in some other natural way. See how you translated the identical phrase in [7:5](../07/05.md). Alternate translation: “has received one out of ten portions” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
741	7:6	d2hq		rc://*/ta/man/translate/figs-explicit	τὸν ἔχοντα τὰς ἐπαγγελίας	1	Here, the phrase **the one having the promises** refers to **Abraham** again. It does not refer to another person. Express the idea in such a way that your readers know that **the one having the promises** is Abraham. Alternate translation: “him, the one having the promises” (See: [[rc://*/ta/man/translate/figs-explicit]])
742	7:6	odvp		rc://*/ta/man/translate/figs-idiom	τὸν ἔχοντα τὰς ἐπαγγελίας	1	Here, the phrase **the one having the promises** identifies Abraham as the one to whom God made these **promises**. If it would be helpful in your language, you could use another comparable phrase that identifies Abraham as the recipient of God’s **promises**. Alternate translation: “the one to whom God made the promises” or “the recipient of the promises” (See: [[rc://*/ta/man/translate/figs-idiom]])
743	7:6	kh73		rc://*/ta/man/translate/figs-abstractnouns	τὰς ἐπαγγελίας	1	If your language does not use an abstract noun for the idea behind **promises**, you could express the idea by using a verb such as “promise” or “pledge.” Alternate translation: “what God pledged” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
744	7:7	xhcq		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **But** introduces a further development concerning how Melchizedek blessed Abraham. If it would be helpful in your language, you could use a word or phrase that introduces further development, or you could leave **But** untranslated. Alternate translation: “Concerning blessings,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
745	7:7	wdtx		rc://*/ta/man/translate/figs-idiom	χωρὶς & πάσης ἀντιλογίας	1	The phrase **without any dispute** identifies the statement as something that most people would agree with. In other words, the author does not think he needs to prove this statement. If it would be helpful in your language, you could use a word or phrase that identifies a commonly held belief that does not need to be proved. Alternate translation: “as everyone knows” or “as we all know” (See: [[rc://*/ta/man/translate/figs-idiom]])
746	7:7	ddwg		rc://*/ta/man/translate/figs-explicit	τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται	1	The author assumes that his audience would apply this general principle to what he has said about Melchizedek blessing Abraham. If your readers would not naturally make this application, you could make it explicit. Alternate translation: “the lesser, in this case Abraham, is blessed by the greater, in this case Melchizedek” (See: [[rc://*/ta/man/translate/figs-explicit]])
747	7:7	k6pc		rc://*/ta/man/translate/figs-activepassive	τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the greater blesses the lesser” (See: [[rc://*/ta/man/translate/figs-activepassive]])
748	7:7	hper		rc://*/ta/man/translate/figs-nominaladj	τὸ ἔλαττον & τοῦ κρείττονος	1	The author is using the adjectives **lesser** and **greater** as nouns in order to refer to people who are **lesser** and **greater**. Your language may use adjectives in the same way. If not, you could translate these with noun phrases. Alternate translation: “a lesser person … a greater person” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
749	7:8	sf79		rc://*/ta/man/translate/figs-infostructure	ὧδε μὲν & ἐκεῖ δὲ	1	The phrase **indeed here** introduces the first situation: that of the priests descended from Levi. The phrase **but there** introduces the second situation: that of Melchizedek the priest. The author compares how they both receive **tithes** (implicitly with Melchizedek) and contrasts how the priests descended from Levi die but Melchizedek **lives on**. If it would be helpful in your language, you could use phrases that introduce two situations that the author wishes to compare and contrast. Alternate translation: “in the case of the Levites … but in the case of Melchizedek,” (See: [[rc://*/ta/man/translate/figs-infostructure]])
750	7:8	negg		rc://*/ta/man/translate/figs-explicit	ἀποθνῄσκοντες ἄνθρωποι	1	Here, the phrase **mortal men** refers specifically to the priests descended from Levi. The author is emphasizing that all these priests die. If it would be helpful in your language, you could make clearer to whom **mortal men** refers . Alternate translation: “priests who will die” (See: [[rc://*/ta/man/translate/figs-explicit]])
751	7:8	iymo		rc://*/ta/man/translate/figs-abstractnouns	δεκάτας	1	If your language does not use an abstract noun for the idea behind **tithes**, you could express the idea by using an adjective such as “tenth” or in some other natural way. Alternate translation: “one out of ten portions” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
752	7:8	seiq		rc://*/ta/man/translate/writing-pronouns	μαρτυρούμενος ὅτι ζῇ	1	Here, the word **he** refers to Melchizedek. If it would be helpful in your language, you could make clear to whom **he** refers. Alternate translation: “Melchizedek is testified about that he lives on” (See: [[rc://*/ta/man/translate/writing-pronouns]])
753	7:8	n9nb		rc://*/ta/man/translate/figs-explicit	μαρτυρούμενος ὅτι ζῇ	1	The author explicitly contrasts **mortal men** and **he lives on**. He does not explicitly restate the fact that Melchizedek too receives **tithes**, but he does imply it. If your readers would not make this inference, and if they would be confused about why the author does not mention **tithes** with Melchizedek, you could make the idea explicit. Alternate translation: “he is testified about that he received a tithe and that he lives on” (See: [[rc://*/ta/man/translate/figs-explicit]])
754	7:8	d1yr		rc://*/ta/man/translate/figs-activepassive	μαρτυρούμενος	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on Melchizedek, who **is testified about**, rather than focusing on the person doing the “testifying.” If you must state who did the action, the author implies that God did it when he spoke through Moses in [Genesis 14:18–20](../gen/14/18.md). Alternate translation: “God testifies about him” or “Moses testifies about him” (See: [[rc://*/ta/man/translate/figs-activepassive]])
755	7:8	c9zz		rc://*/ta/man/translate/figs-explicit	μαρτυρούμενος ὅτι ζῇ	1	Here, just as in [7:3](../07/03.md), the author is describing the character “Melchizedek” as he appears in [Genesis 14:18–20](../gen/14/18.md). The author of that story does not mention anything about Melchizedek’s death. If it would be helpful in your language, you could make it explicit that the author is referring to what the Old Testament tells us about Melchizedek. Alternate translation: “he is testified about that he lives on, since there is no record of his death in the Scriptures” or “the lack of any record of his death testifies that he lives on” (See: [[rc://*/ta/man/translate/figs-explicit]])
756	7:9	v1kt		rc://*/ta/man/translate/figs-idiom	ὡς ἔπος εἰπεῖν	1	The phrase **so to speak** identifies what follows as something that the author considers to be imprecise or that claims more than he might wish to claim in the end. If it would be helpful in your language, you could use a word or phrase that introduces an argument to which the author does not want to fully commit. Alternate translation: “as one might say” or “in a manner of speaking” (See: [[rc://*/ta/man/translate/figs-idiom]])
757	7:9	zvd3		rc://*/ta/man/translate/translate-names	Ἀβραὰμ & Λευεὶς	1	The word
758	7:9	e9gc		rc://*/ta/man/translate/figs-metonymy	Λευεὶς, ὁ δεκάτας λαμβάνων	1	Here, the name **Levi** refers to the descendants of **Levi** who were priests and collected **tithes**. If it would be helpful in your language, you could make it explicit that **Levi** stands for the descendants of **Levi**. Alternate translation: “Levi’s descendants, the ones collecting tithes” (See: [[rc://*/ta/man/translate/figs-metonymy]])
759	7:9	v1yu		rc://*/ta/man/translate/figs-abstractnouns	καὶ & ὁ δεκάτας λαμβάνων, δεδεκάτωται	2	If your language does not use abstract nouns for the idea behind **tithe** and **tithes**, you could express the ideas by using an adjective such as “tenth” or in some other natural way. Alternate translation: “the one collecting one out of ten portions, also had paid one out of ten portions” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
760	7:9	odg8		rc://*/ta/man/translate/figs-explicit	δι’ Ἀβραὰμ & δεδεκάτωται	1	Here the author refers to how Abraham **paid a tithe** to Melchizedek, an event the author has already mentioned (see [7:4](../07/04.md)). If it would be helpful in your language, you could make more explicit that the author is referring to that event. Alternate translation: “had paid a tithe to Melchizedek through Abraham after Abraham defeated his enemies” (See: [[rc://*/ta/man/translate/figs-explicit]])
761	7:10	g26s		rc://*/ta/man/translate/figs-idiom	ἔτι & ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν	1	The phrase **the loin of his father** refers to the male sexual organ. In the author’s culture, one way to speak about children was to refer to them as the product of the father’s semen. So, Abraham’s descendants can be referred to as if they were semen that was still inside Abraham. The author uses this figure of speech to make two points. First, Levi and the priests descended from him had not yet been born and thus could be considered semen that was still inside Abraham. Second, because they were inside Abraham, they participated in whatever Abraham did. This included giving a tithe to Melchizedek. If it would be helpful in your language, you could use a phrase that closely identifies Levi and Abraham, while showing that Levi was not yet born. Alternate translation: “he was not yet born, and Abraham represented him” (See: [[rc://*/ta/man/translate/figs-idiom]])
762	7:10	bd2l		rc://*/ta/man/translate/translate-kinship	τοῦ πατρὸς	1	Here the author uses the word **father** to refer in general to a male ancestor. Abraham was more specifically Levi’s great-grandfather on his father’s side. Use an appropriate word for this relationship in your culture. Alternate translation: “of his ancestor” (See: [[rc://*/ta/man/translate/translate-kinship]])
763	7:10	l5dd		rc://*/ta/man/translate/writing-pronouns	αὐτῷ	1	Here, the word **him** refers to Abraham. If it would be helpful in your language, you could make explicit that the pronoun refers to Abraham. Alternate translation: “Abraham” (See: [[rc://*/ta/man/translate/writing-pronouns]])
764	7:11	kdb8		rc://*/ta/man/translate/grammar-connect-words-phrases	μὲν οὖν	1	Here, the word **then** shows the audience that the author is continuing the argument about Melchizedek and the priests descended from Levi. The word **indeed** signals the first part of a contrast. The second part is the question in the second half of this verse. If it would be helpful in your language, you could use words or phrases that introduce a development in the argument that takes the form of a contrast. Alternate translation: “therefore” or “then on the one hand” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
765	7:11	ruvi		rc://*/ta/man/translate/grammar-connect-condition-contrary	εἰ μὲν οὖν τελείωσις διὰ τῆς Λευειτικῆς ἱερωσύνης ἦν	1	Here the author is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **perfection** did not happen **through the Levitical priesthood**. He proves that the conditional statement is not true by reminding the audience that God did indeed appoint **another priest** who is **according to the order of Melchizedek**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “If indeed then, perfection had actually been through the Levitical priesthood” (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]])
766	7:11	yvxw		rc://*/ta/man/translate/figs-abstractnouns	τελείωσις & ἦν	1	If your language does not use an abstract noun for the idea behind **perfection**, you could express the idea by using an adjective such as “perfect.” Alternate translation: “people could become perfect” or “what is perfect was” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
767	7:11	nw53		rc://*/ta/man/translate/translate-unknown	τῆς Λευειτικῆς ἱερωσύνης	1	Here, the phrase **the Levitical priesthood** refers to the people, the system, and the practices that were connected with how the descendants of Levi served as priests to God for the rest of the Israelites. If it would be helpful in your language, you could use a word or phrase that refers to all these components. Alternate translation: “the way that the descendants of Levi served as priests” or “the priesthood that the descendants of Levi practiced” (See: [[rc://*/ta/man/translate/translate-unknown]])
768	7:11	eyek		rc://*/ta/man/translate/figs-abstractnouns	τῆς Λευειτικῆς ἱερωσύνης	1	If your language does not use an abstract noun for the idea behind **priesthood**, you could express the idea in another way. Alternate translation: “how the Levites served as priests” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
769	7:11	t3pe		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **for** introduces a clarification or explanation of what the author just said. In other words, he speaks about **perfection** and the **Levitical priesthood** because this **priesthood** was the **basis** for the whole **law**. He wishes his audience to know that what he says about **perfection** and **priesthood** applies to the whole **law**. If it would be helpful in your language, you could use a word or phrase that introduces a clarification or explanation. Alternate translation: “now” or “in fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
770	7:11	etid		rc://*/ta/man/translate/figs-infostructure	εἰ μὲν οὖν τελείωσις διὰ τῆς Λευειτικῆς ἱερωσύνης ἦν, ὁ λαὸς γὰρ ἐπ’ αὐτῆς νενομοθέτηται,	1	Here the author provides a clarification after he makes his claim. If your readers would find this order confusing, you could put the clarification before the claim. Alternate translation: “Now on the basis of the Levitical priesthood, the people had been given the law. If indeed then, perfection was through the Levitical priesthood,” (See: [[rc://*/ta/man/translate/figs-infostructure]])
771	7:11	ui2m		rc://*/ta/man/translate/figs-explicit	ὁ λαὸς & νενομοθέτηται	1	Here the author refers to the **law** that God gave through Moses to the **people** of Israel. If it would be helpful in your language, you could make explicit to which **law** and which **people** the author is referring. Alternate translation: “the Israelite people had been given Moses’ law” (See: [[rc://*/ta/man/translate/figs-explicit]])
772	7:11	a17s		rc://*/ta/man/translate/figs-activepassive	ὁ λαὸς & νενομοθέτηται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the **people** who were **given the law**, rather than focusing on the person doing the “giving.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God had given the law to the people” (See: [[rc://*/ta/man/translate/figs-activepassive]])
773	7:11	wgp5		rc://*/ta/man/translate/figs-rquestion	τίς ἔτι χρεία κατὰ τὴν τάξιν Μελχισέδεκ, ἕτερον ἀνίστασθαι ἱερέα, καὶ οὐ κατὰ τὴν τάξιν Ἀαρὼν λέγεσθαι?	1	The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question implies that the answer is “there was no further need.” If it would be helpful in your language, you could express the idea by using a strong negation. Alternate translation: “there was no further at all for another priest to arise according to the order of Melchizedek and not be said to be according to the order of Aaron.” (See: [[rc://*/ta/man/translate/figs-rquestion]])
774	7:11	jt8l		rc://*/ta/man/translate/figs-abstractnouns	τίς ἔτι χρεία	1	If your language does not use an abstract noun for the idea behind **need**, you could express the idea by using a verb such as “need” or an adjective such as “necessary.” Alternate translation: “why was it still necessary” or “why was it needed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
775	7:11	kmfw		rc://*/ta/man/translate/figs-explicit	κατὰ τὴν τάξιν Μελχισέδεκ, ἕτερον ἀνίστασθαι ἱερέα, καὶ οὐ κατὰ τὴν τάξιν Ἀαρὼν λέγεσθαι?	1	Here the author is referring back to the words that he quoted in [5:6](../05/06.md) from [Psalm 110:4](../psa/110/04.md): “You are a priest forever, after the order of Melchizedek.” It is these words that “say” that Jesus is a priest **according to the order of Melchizedek* and not **according to the order of Aaron**. If it would be helpful in your language, you could make it more explicit that the author is referring to the quotation. Alternate translation: “for another to arise who, according to the psalm, serves according to the order of Melchizedek and is not said to serve according to the order of Aaron” (See: [[rc://*/ta/man/translate/figs-explicit]])
776	7:11	hi4e		rc://*/ta/man/translate/figs-metaphor	ἀνίστασθαι	1	Here, the word **arise** refers to someone taking a position as if they were standing up to do something. The author speaks in this way to show that **another priest** has “stood up” to do his task as priest. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “to appear” or “to begin serving” (See: [[rc://*/ta/man/translate/figs-metaphor]])
777	7:11	cc5f		rc://*/ta/man/translate/translate-unknown	κατὰ τὴν τάξιν Μελχισέδεκ & κατὰ τὴν τάξιν Ἀαρὼν	1	Here, the word **order** refers to requirements and duties that go along with a specific office or position. If someone serves **according to the order of** someone else, that means that he or she meets the same requirements and performs the same duties which that person did. If it would be helpful in your language, you could use a comparable phrase. Alternate translation: “in the same way that Melchizedek was a priest … in the same way that Aaron was a priest” or “with a priesthood just like Melchizedek’s priesthood … having a priesthood just like Aaron’s priesthood” (See: [[rc://*/ta/man/translate/translate-unknown]])
778	7:11	kt3a		rc://*/ta/man/translate/figs-activepassive	οὐ & λέγεσθαι	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who is not **said** rather than focusing on what does not do the “saying.” If you must state who does not “say,” the author implies that “God” did not say this when he spoke in [Psalm 110:4](../psa/110/04.md). Alternate translation: “for the psalm not to identify him to be” or “for God to say that he is not” (See: [[rc://*/ta/man/translate/figs-activepassive]])
779	7:12	wawz		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces further explanation and support for the idea that the “basis” of the **law** is the **priesthood** (see [7:11](../07/11.md)). The author’s point is that, because a **change of the law** occurs whenever the **priesthood is changed**, that means that the **priesthood** must be the basis for the **law**. If it would be helpful in your language, you could use a word or phrase that introduces further support for a previous claim. Alternate translation: “You can tell that the priesthood is the basis of the law, because” or “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
780	7:12	c7f1		rc://*/ta/man/translate/figs-activepassive	μετατιθεμένης & τῆς ἱερωσύνης	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **changed** rather than focusing on the person doing the “changing.” If you must state who does the action, the author implies that “God” does it. Alternate translation: “when God changes the priesthood” (See: [[rc://*/ta/man/translate/figs-activepassive]])
781	7:12	lipz		rc://*/ta/man/translate/figs-abstractnouns	τῆς ἱερωσύνης	1	If your language does not use an abstract noun for the idea behind **priesthood**, you could express the idea in another way. Alternate translation: “how people act as priests” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
782	7:12	s8qi		rc://*/ta/man/translate/figs-idiom	ἐξ ἀνάγκης	1	Here, the phrase **from necessity** indicates that what follows “must” or “has to” happen. The phrase does not clarify why what follows is a **necessity**. If it would be helpful in your language, you could use a word or phrase that indicates obligation or certainty. Alternate translation: “it is required that” or “it follows that” (See: [[rc://*/ta/man/translate/figs-idiom]])
783	7:12	e8av		rc://*/ta/man/translate/figs-abstractnouns	ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται	1	If your language does not use abstract nouns for the ideas behind **necessity**, **change**, or **place**, you could express the ideas in another way. Alternate translation: “the law also needs to be changed” or “it is required that the law also changes” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
784	7:13	mwx4		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces support for what the author has implied: there has indeed been a change in the priesthood (see [7:11–12](../07/11.md)). If it would be helpful in your language, you could use a comparable word or phrase that introduces support for a claim. Alternate translation: “Now the priesthood has been changed, since” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
785	7:13	k9zi		rc://*/ta/man/translate/writing-pronouns	ἐφ’ ὃν & λέγεται ταῦτα & μετέσχηκεν	1	Here, the words **he** and **whom** both refer to Jesus, to whom the author has applied the words of [Psalm 110:4](../psa/110/04.md). The author does not refer to Jesus by name here, because he uses “the Lord” in the next verse and because he emphatically uses Jesus’ name in [7:22](../07/22.md). If possible, refer to Jesus here as indirectly as the author does. If you must clarify to whom **he** and **whom** refer, you could use a word or phrase that directly identifies Jesus. Alternate translation: “the Lord about whom these things are said belongs to” or “Jesus, about whom these things are said, belongs to” (See: [[rc://*/ta/man/translate/writing-pronouns]])
786	7:13	m9mm		rc://*/ta/man/translate/figs-activepassive	ἐφ’ ὃν & λέγεται ταῦτα	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **said** rather than focusing on the person doing the “saying.” If you must state who did the “saying,” the author implies that “God” did it in the words of [Psalm 110:4](../psa/110/04.md). Alternate translation: “about whom God said these things” or “about whom we read these things in the psalm” (See: [[rc://*/ta/man/translate/figs-activepassive]])
787	7:13	nmdl		rc://*/ta/man/translate/figs-extrainfo	φυλῆς ἑτέρας	1	Here, the phrase **tribe** refers to all those people who are descended from one of Jacob’s twelve sons. The author refers to **another tribe** to show that Jesus is not from the **tribe** of Levi. He will state which tribe Jesus is from in the next verse, so do not identify of whose **tribe** the author speaks until the next verse. Alternate translation: “one of the other tribes” or “a tribe that is not connected with Levi” (See: [[rc://*/ta/man/translate/figs-extrainfo]])
788	7:13	n3hs		rc://*/ta/man/translate/figs-idiom	προσέσχηκεν τῷ θυσιαστηρίῳ	1	Here, the phrase **officiated at the altar** is another way to say that someone has served or functioned as a priest. If it would be helpful in your language, you could use a word or phrase that refers to acting as a priest. Alternate translation: “has functioned as priest” or “has done priestly work at God’s altar” See: [[rc://*/ta/man/translate/figs-idiom]])
789	7:14	t3dm		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces further, more specific explanation of what the author claimed in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces more specific information. Alternate translation: “More specifically,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
790	7:14	mxj1			πρόδηλον	1	Here, the phrase **{it is} obvious** indicates that what follows is common knowledge, that is, information that the author assumes his audience already knows. If it would be helpful in your language, you could use a comparable phrase that introduces common knowledge. Alternate translation: “everyone knows” or “it is commonly known”
791	7:14	qsk5		rc://*/ta/man/translate/figs-metaphor	ἐξ Ἰούδα ἀνατέταλκεν	1	Here the author describes Jesus’ birth as if he were the sun that “sprang up” above the horizon at sunrise. He speaks in this way to refer to Jesus’ birth as a descendant of **Judah** but also to indicate that Jesus’ birth was not completely normal. Since Jesus was born by the power of the Holy Spirit without a human father, the author uses a less common phrase to refer to the person from whom he is descended. If possible, use a comparable phrase in your language that refers to human descent but that also indicates that Jesus’ birth was not totally normal. Alternate translation: “has come from Judah” or “has sprouted from Judah” (See: [[rc://*/ta/man/translate/figs-metaphor]])
792	7:14	fh67		rc://*/ta/man/translate/figs-explicit	οὐδὲν Μωϋσῆς ἐλάλησεν	1	Here the author refers to the law that **Moses** received from God and gave to the people of Israel. This law contained instructions about who would serve as priests, and the only instructions that Moses received were about how people from the tribe of Levi would serve as priests. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “Moses wrote nothing in the law” or “God gave Moses nothing to say in the law” (See: [[rc://*/ta/man/translate/figs-explicit]])
793	7:14	onns		rc://*/ta/man/translate/figs-explicit	περὶ ἱερέων οὐδὲν	1	Here, the phrase **nothing concerning priests** indicates that the law of **Moses** contains no instructions or indications about people from the tribe of **Judah** serving as priests. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “nothing about some of them acting as priests” (See: [[rc://*/ta/man/translate/figs-explicit]])
794	7:15	uf6c		rc://*/ta/man/translate/writing-pronouns	ἐστιν	1	Here, the word **this** could refer to: (1) the author’s claim that God changed the priesthood. Alternate translation: “the change in priesthood is” or “the fact that God has changed the priesthood is” (2) more generally to what the author is arguing about Jesus and the priests who are descended from Levi. Alternate translation: “what I am arguing is” or “what I have said is” (See: [[rc://*/ta/man/translate/writing-pronouns]])
795	7:15	jn1p			καὶ περισσότερον ἔτι κατάδηλόν ἐστιν	1	Here, the phrase **still even more obvious** is a stronger form of the phrase “{it is} obvious” in [7:14](../07/14.md). The author’s point is that everyone must acknowledge that **this** (see the previous note) is true, given that the following **if** statement is also true. If it would be helpful in your language, you could use a word or phrase that introduces something that everyone must agree with. Alternate translation: “And everyone must agree that this is true” or “And everyone knows that this is surely correct”
796	7:15	md9i		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ & ἀνίσταται ἱερεὺς ἕτερος	1	Here the author is speaking as if **another priest** “emerging” were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what the author is saying is not certain, then you could express the idea by using a word such as “because” or “since.” Alternate translation: “now that another priest has emerged” or “because another priest has emerged” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
797	7:15	i17g		rc://*/ta/man/translate/figs-explicit	ἱερεὺς ἕτερος	1	# General Information:\n\nHere, the phrase **another priest** refers to Jesus, who is a different kind of **priest** than the priests who are descended from Levi. If it would be helpful in your language, you could make explicit that the phrase refers to Jesus. Alternate translation: “Jesus, who is a different priest,” (See: [[rc://*/ta/man/translate/figs-explicit]])
798	7:15	chxb		rc://*/ta/man/translate/figs-metaphor	ἀνίσταται	1	Here the author speaks of how Jesus has become a priest as if he were a person “emerging” from underneath a covering or screen. He speaks in this way to indicate that Jesus became a **priest** at a specific point in time. If it would be helpful in your language, you could use a word or phrase that refers to becoming a priest. Alternate translation: “takes office” or “begins to serve” (See: [[rc://*/ta/man/translate/figs-metaphor]])
799	7:15	z1yl		rc://*/ta/man/translate/translate-unknown	κατὰ τὴν ὁμοιότητα Μελχισέδεκ	1	Here, the phrase **according to the likeness of** means something very similar to “according to the order of.” See how you translated that phrase in [7:11](../07/11.md). If possible, use similar but not identical words here. The word **likeness** emphasizes similar behavior and identity, while “order” emphasizes similar requirements and duties. Alternate translation: “much like how Melchizedek was a priest” or “with a priesthood much like Melchizedek’s priesthood” (See: [[rc://*/ta/man/translate/translate-unknown]])
800	7:15	afqi		rc://*/ta/man/translate/figs-abstractnouns	κατὰ τὴν ὁμοιότητα Μελχισέδεκ	1	If your language does not use an abstract noun for the idea behind **likeness**, you could express the idea by using an adjective such as “like” or “similar.” Alternate translation: “who is like Melchizedek” or “who is similar to Melchizedek” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
801	7:16	nt6b		rc://*/ta/man/translate/writing-pronouns	ὃς & γέγονεν	1	Here, the word **who** refers back to the phrase “another priest” in the previous verse ([7:15](../07/15.md)). If it would be helpful in your language, you could make explicit that the pronoun refers to “another priest.” If you use the following alternate translation, you may need to add a period before it. Alternate translation: “That priest has become one” (See: [[rc://*/ta/man/translate/writing-pronouns]])
802	7:16	fr4a		rc://*/ta/man/translate/figs-infostructure	οὐ κατὰ νόμον ἐντολῆς σαρκίνης & ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου	1	If your language would not put the negative statement before the positive statement, you could reverse them. Alternate translation: “according to the power of an indestructible life, not according to a law of a fleshly command” (See: [[rc://*/ta/man/translate/figs-infostructure]])
803	7:16	erq7		rc://*/ta/man/translate/figs-possession	νόμον ἐντολῆς σαρκίνης	1	Here the author uses the possessive form to indicate that **a law** includes **a fleshly command**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “according to a fleshly command in the law” (See: [[rc://*/ta/man/translate/figs-possession]])
804	7:16	el4j		rc://*/ta/man/translate/figs-explicit	ἐντολῆς σαρκίνης	1	Here, the phrase **fleshly command** refers to a **command** that could: (1) deal with what is **fleshly**, specifically how humans have children. In other words, the **command** relates to how priests need to be descended from Levi. Alternate translation: “of a command about physical descent” (2) apply to people who are **fleshly**, that is, those who are alive now and who do not have resurrected bodies. Alternate translation: “of command that deals with this life” (See: [[rc://*/ta/man/translate/figs-explicit]])
805	7:16	l4mg		rc://*/ta/man/translate/figs-abstractnouns	ἐντολῆς σαρκίνης	1	If your language does not use an abstract noun for the idea behind **command**, you could express the idea by using a verb such as “command.” Alternate translation: “that commands what is fleshly” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
806	7:16	kw1a		rc://*/ta/man/translate/figs-possession	κατὰ δύναμιν ζωῆς ἀκαταλύτου	1	Here the author uses the possessive form to indicate that **power** comes from or is based in the **indestructible life**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “according to the power that comes from an indestructible life” (See: [[rc://*/ta/man/translate/figs-possession]])
807	7:16	oiwa		rc://*/ta/man/translate/figs-abstractnouns	κατὰ δύναμιν ζωῆς ἀκαταλύτου	1	If your language does not use abstract nouns for the ideas behind **power** and **life**, you could express the ideas in another way. Alternate translation: “according to how powerful he is because he never stops living” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
808	7:16	m4kl		rc://*/ta/man/translate/figs-explicit	ζωῆς ἀκαταλύτου	1	Here, the phrase **indestructible life** refers to how Jesus died but then resurrected and is alive again. The phrase also explains what being a priest “forever” (see [Psalm 110:4](../psa/110/04.md)) means. The author will cite this psalm again in the following verse. If it would be helpful in your language, you could make what **indestructible life** refers to more explicit. Alternate translation: “of a life that death could not destroy” (See: [[rc://*/ta/man/translate/figs-explicit]])
809	7:17	xmj8		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces the evidence or proof that Jesus has become a priest “according to the power of an indestructible life” (see [7:16](../07/16.md)). If it would be helpful in your language, you could use a word or phrase that introduces evidence or proof. Alternate translation: “You know that is true because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
810	7:17	gqya		rc://*/ta/man/translate/figs-activepassive	μαρτυρεῖται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **testified** rather than focusing on who or what does the “testifying.” If you must state who did the action, the author implies that “God” did it when he spoke [Psalm 110:4](../psa/110/04.md). Alternate translation: “God is testifying” or “the psalm is testifying” (See: [[rc://*/ta/man/translate/figs-activepassive]])
811	7:17	t8nv		rc://*/ta/man/translate/writing-quotations	μαρτυρεῖται	1	Here the author quotes from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as something that has been **testified**. However, the audience would have understood that these were words from the Old Testament, specifically from [Psalm 110:4](../psa/110/04.md). 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 it. Alternate translation: “it is being testified in the Scriptures” (See: [[rc://*/ta/man/translate/writing-quotations]])
812	7:17	oo1b		rc://*/ta/man/translate/figs-quotations	μαρτυρεῖται & ὅτι σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “it is being testified that he is a priest forever, after the order of Melchizedek” (See: [[rc://*/ta/man/translate/figs-quotations]])
813	7:17	g6zd			σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ	1	Since the author repeats here the same words that he quoted in [5:6](../05/06.md), you should translate these words in exactly the same way as you did in that verse.
814	7:18	bzht		rc://*/ta/man/translate/grammar-connect-words-phrases	μὲν γὰρ	1	Here, the word **For** introduces an explanation of what the quote in the previous verse means. The phrase **on the one hand** signals to the audience that this explanation has two parts. The second part begins with “on the other hand” in [7:19b](../07/19.md). If it would be helpful in your language, you could use words that introduce a two-part explanation. If you use the following alternate translation, you will need to follow something like the alternate translation for “on the other hand” in 7:19b. Alternate translation: “First then” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
815	7:18	dm50		rc://*/ta/man/translate/figs-abstractnouns	ἀθέτησις & γίνεται προαγούσης ἐντολῆς	1	If your language does not use abstract nouns for the ideas behind **annulment** and **commandment**, you could express the ideas by using verbs such as “annul” and “command.” Alternate translation: “what was formerly commanded is annulled” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
816	7:18	x8tw		rc://*/ta/man/translate/figs-explicit	προαγούσης ἐντολῆς	1	Here, the phrase **the former commandment** identifies what God commanded Moses to tell the people about how the descendants of Levi would serve as priests and what they would do. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “of the former commandment about the Levitical priesthood” or “of the former commandment concerning priests in Moses’ law” (See: [[rc://*/ta/man/translate/figs-explicit]])
817	7:18	ez4i		rc://*/ta/man/translate/figs-doublet	ἀσθενὲς, καὶ ἀνωφελές	1	These two terms mean basically the same thing and are used together to emphasize how ineffective the “former commandment” was. If your language does not use repetition to do this, or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “is very weak” or “cannot accomplish anything” (See: [[rc://*/ta/man/translate/figs-doublet]])
818	7:19	t5w7		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **for** introduces support for how the “former commandment” is “weak and useless” (see [7:18](../07/18.md)). If it would be helpful in your language, you could use a comparable word or phrase that introduces support for a claim. Alternate translation: “indeed,” or “that is because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
819	7:19	ia8j		rc://*/ta/man/translate/figs-personification	οὐδὲν & ἐτελείωσεν ὁ νόμος	1	Here the author speaks of **the law** as if it were a person who was ineffective and could “perfect” nothing. He speaks in this way to indicate that the system of laws that God gave through Moses, particularly the laws about priests, did not lead to people or things becoming “perfect.” If it would be helpful in your language, you could express the idea in another way. Alternate translation: “the law was not something that people could follow to become perfect” or “nothing was perfected through Moses’ law” (See: [[rc://*/ta/man/translate/figs-personification]])
820	7:19	otzd		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the phrase **on the other hand** introduces the second part of the author’s explanation. Make sure you translate this phrase so that it works well with how you translated “on the one hand” in [7:18](../07/18.md). Alternate translation: “and second, there” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
821	7:19	stc2		rc://*/ta/man/translate/figs-abstractnouns	ἐπεισαγωγὴ & κρείττονος ἐλπίδος	1	If your language does not use abstract nouns for the ideas behind **introduction** and **hope**, you could express the idea by using verbs such as “introduce” and “hope.” Alternate translation: “God introduces something better for which we hope” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
822	7:19	xp1h		rc://*/ta/man/translate/figs-metonymy	κρείττονος ἐλπίδος	1	Here, the word **hope** refers to the contents of the **hope**, or what believers confidently expect. If it would be helpful in your language, you could clarify that the author is referring to the contents of this **hope**. Alternate translation: “of the better things that we hope for” (See: [[rc://*/ta/man/translate/figs-metonymy]])
823	7:19	c9tz		rc://*/ta/man/translate/figs-go	ἐγγίζομεν τῷ Θεῷ	1	Here, the phrase **come near** refers to getting close to something but not necessarily being right next to it. Here, the author wants believers to approach God in heaven. This means that they enter into God’s presence. If it would be helpful in your language, you could use a word or phrase that refers to being in someone’s presence. Alternate translation: “we go before God” (See: [[rc://*/ta/man/translate/figs-go]])
824	7:20	e97r		rc://*/ta/man/translate/translate-versebridge	General Information:	0	# General Information:\n\nTo help your readers understand the author’s main point in this verse and the next one, you could combine both verses into a verse bridge. You could put in a first sentence the background information about how the Israelite priests were not appointed with an oath while Jesus was appointed with an oath. Then, you could put the comparison between how Jesus was appointed with an oath and how he is the guarantor of a better covenant in a second sentence. Alternate translation: “For indeed they, without swearing an oath, are become priests, but he with an oath-taking, through God saying to him, “The Lord swore and will not change his mind: ‘You are a priest forever.’” So, by as much as not without swearing an oath,” (See: [[rc://*/ta/man/translate/translate-versebridge]])
825	7:20	f3cd		rc://*/ta/man/translate/grammar-connect-words-phrases	καθ’ ὅσον	1	# General Information:\n\nHere, the phrase **by as much as** introduces the first half a comparison that the author will complete in [7:22](../07/22.md). The point is that, just as **swearing an oath** is more guaranteed than not using an oath, so Jesus’ priesthood and covenant are better than the priesthood of the descendants of Levi. If it would be helpful in your language, you could use a form that introduces a comparison between two situations or concepts. Alternate translation: “just as it was” or “in the same way that it was” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
826	7:20	ziqe		rc://*/ta/man/translate/figs-doublenegatives	οὐ χωρὶς ὁρκωμοσίας	1	The phrase **not without swearing an oath** uses two negative words to emphasize that there was definitely an **oath** involved. If it would be helpful in your language, you could express the meaning with positive words, emphasizing the importance of **swearing an oath**. Alternate translation: “with swearing an oath” (See: [[rc://*/ta/man/translate/figs-doublenegatives]])
827	7:20	vf69		rc://*/ta/man/translate/figs-explicit	οὐ χωρὶς ὁρκωμοσίας	1	Here the author again refers to [Psalm 110:4](../psa/110/04.md), which states that the Lord “swears” that “you are a priest forever.” The author quotes this psalm again in the following verse. If it would be helpful in your language, you could make the content of the **oath** explicit. Alternate translation: “not without swearing an oath about the priesthood of the Messiah” (See: [[rc://*/ta/man/translate/figs-explicit]])
828	7:20	v343		rc://*/ta/man/translate/figs-infostructure	ὁρκωμοσίας, οἱ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες,	1	Here the author begins a comment about the **oath** and priests. This comment continues to the end of [7:21](../07/21.md). The ULT has used em-dashes to make it clear that these words are extra information that explain **not without swearing an oath**. If it would be helpful in your language, you could use a form that indicates that the author is about to give extra explanatory information. If you do, make sure that you properly signal the end of this extra information at the end of [7:22](../07/22.md). Alternate translation: “swearing an oath—by the way, they indeed without swearing an oath are become priests” (See: [[rc://*/ta/man/translate/figs-infostructure]])
829	7:20	atus		rc://*/ta/man/translate/grammar-connect-words-phrases	μὲν γὰρ	1	Here, the word **for** introduces an explanation of about why it is important that there was an **oath**. The word **indeed** signals to the audience that this explanation has two parts. The second part begins with “but” in [7:21a](../07/21.md). If it would be helpful in your language, you could use words that introduce a two-part explanation. Alternate translation: “now on the one hand” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
830	7:20	jrue		rc://*/ta/man/translate/writing-pronouns	οἱ	1	Here, the word **they** refers to the priests who are descended from Levi, about whom God gave laws through Moses. If it would be helpful in your language, you could make explicit that the pronoun refers to Levitical priests. Alternate translation: “the Levitical priests” or “the Levites” (See: [[rc://*/ta/man/translate/writing-pronouns]])
831	7:20	n5bi		rc://*/ta/man/translate/figs-explicit	χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες	1	Here the author points out that God did not “swear” an **oath** when he appointed the descendants of Levi to be priests. Instead, he gave laws and regulations through Moses. If it would be helpful in your language, you could make what the author is claiming more explicit. Alternate translation: “are appointed priests by God without him swearing an oath” (See: [[rc://*/ta/man/translate/figs-explicit]])
832	7:21	q1vm		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **but** introduces the second part of the author’s explanation. Make sure you translate this word so that it works well with how you translated “indeed” in [7:20](../07/20.md). Alternate translation: “but on the other hand,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
833	7:21	y3uo		rc://*/ta/man/translate/figs-ellipsis	ὁ & μετὰ	1	This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the end of the previous verse ([7:20](../07/20.md)). Alternate translation: “he became a priest with” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
834	7:21	hook		rc://*/ta/man/translate/writing-pronouns	ὁ & μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αὐτόν	1	Here, the words **he** and **him** refer to Jesus the Son. The phrase **the one saying** refers to God the Father. If it would be helpful in your language, you could make explicit that the pronouns refer to Jesus. Alternate translation: “the Son with an oath-taking, through God the Father saying to him” (See: [[rc://*/ta/man/translate/writing-pronouns]])
835	7:21	ythb		rc://*/ta/man/translate/figs-abstractnouns	μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αὐτόν	1	If your language does not use an abstract noun for the idea behind **oath-taking**, you could express the idea by using a verbal phrase such as “taking an oath.” Alternate translation: “through God taking an oath when he said to him” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
836	7:21	fzr9		rc://*/ta/man/translate/writing-quotations	διὰ τοῦ λέγοντος πρὸς αὐτόν	1	Here the author quotes from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken to Christ. However, the audience would have understood that this was a quotation from the Old Testament, specifically from [Psalm 110:4](../psa/110/04.md). Since the author introduces the quotation as words that God has said to Christ, 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 it. Alternate translation: “through the one speaking to him” (See: [[rc://*/ta/man/translate/writing-quotations]])
837	7:21	o4wg		rc://*/ta/man/translate/figs-quotations	πρὸς αὐτόν, ὤμοσεν Κύριος, καὶ οὐ μεταμεληθήσεται, σὺ ἱερεὺς εἰς τὸν αἰῶνα;	1	If you do not use this form in your language, you could translate the quotation as an indirect quote instead of as a direct quote. Alternate translation: “to him that the Lord swore and will not change his mind, saying that he is a priest forever—” (See: [[rc://*/ta/man/translate/figs-quotations]])
838	7:21	zw04		rc://*/ta/man/translate/figs-123person	ὤμοσεν Κύριος, καὶ οὐ μεταμεληθήσεται	1	Here, God speaks the quotation, but the **Lord** in the quotation is God. If it would be helpful in your language, you could use the first person instead. Alternate translation: “I, the Lord, swore and will not change my mind” (See: [[rc://*/ta/man/translate/figs-123person]])
839	7:21	xbtg		rc://*/ta/man/translate/figs-idiom	οὐ μεταμεληθήσεται	1	Here, the phrase **change his mind** refers to how somebody first decides to do one thing but then later decides to do something different. The quotation indicates that **the Lord** will not decide to do something different. If it would be helpful in your language, you could use a comparable expression. Alternate translation: “will not revoke what he has said” or “will not decide to do something different” (See: [[rc://*/ta/man/translate/figs-idiom]])
840	7:21	qtfs		rc://*/ta/man/translate/figs-quotesinquotes	οὐ μεταμεληθήσεται, σὺ ἱερεὺς εἰς τὸν αἰῶνα	1	If a direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “will not change his mind, swearing that you are a priest forever” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]])
841	7:21	e5v1			σὺ ἱερεὺς εἰς τὸν αἰῶνα	1	Since the author repeats here the same words that he quoted in [7:17](../07/17.md) (although he does not include the phrase “according to the order of Melchizedek”), you should translate these words in exactly the same way as you did in that verse.
842	7:22	h462		rc://*/ta/man/translate/grammar-connect-words-phrases	κατὰ τοσοῦτο	1	# Connecting Statement:\n\nHere, the phrase **according to so much more** introduces the second half of the comparison that the author began in the first part of [7:20](../07/20.md). The comparison indicates that the difference in greatness between a priesthood with an oath and a priesthood without an oath is comparable to the difference in greatness between the covenants of which these priesthoods are a part. In other words, the covenant that Jesus “guarantees” is greater than the covenant that God gave through Moses, just like his priesthood that is guaranteed by an oath is greater than the priesthood that God gave to the descendants of Levi. If it would be helpful in your language, you could use a form that expresses a comparison between two situations or concepts. Alternate translation: “by that much” or “by so much” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
843	7:22	e23d		rc://*/ta/man/translate/translate-unknown	γέγονεν ἔγγυος	1	Here, the word **guarantor** refers to a person who makes sure that people do what they promised or agreed to do. In other words, Jesus is the one who ensures that the **better covenant** be carried out. If it would be helpful in your language, you could use a comparable word or phrase. Alternate translation: “ensures the fulfillment” or “makes certain the accomplishment” (See: [[rc://*/ta/man/translate/translate-unknown]])
844	7:22	qn5c		rc://*/ta/man/translate/figs-explicit	κρείττονος διαθήκης	1	Here the audience would have inferred that the **covenant** is **better** than the “old covenant,” the one that God gave through Moses to the Israelites. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “of a covenant that is better than the covenant that God gave through Moses” (See: [[rc://*/ta/man/translate/figs-explicit]])
845	7:23	cdsy		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ οἱ μὲν & γεγονότες	1	Here, the word **And** indicates that the author is adding a new point or topic to what he is discussing. The phrase **on the one hand** signals to the reader that this new point occurs in two contrasting parts. If it would be helpful in your language, you could use words or phrases that more clearly introduce a new point in two contrasting parts. Make sure that you express the second half of the contrast in [7:24](../07/24.md) so that it fits with what you do here. Alternate translation: “Now on the one hand, the ones having become” or “First, the ones having become” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
846	7:23	ygc6		rc://*/ta/man/translate/figs-explicit	πλείονές	1	Here the author is primarily interested in how there were **many** priests serving one after the other. He is not speaking about how **many** priests served at one time. If it would be helpful in your language, you could clarify that the author is referring to the long sequence of priests who served one after the other. Alternate translation: “many in a row” or “many throughout time” (See: [[rc://*/ta/man/translate/figs-explicit]])
847	7:23	yeb6		rc://*/ta/man/translate/figs-activepassive	θανάτῳ κωλύεσθαι παραμένειν	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **prevented** rather than focusing on what does the “preventing.” Alternate translation: “death prevents them from continuing” (See: [[rc://*/ta/man/translate/figs-activepassive]])
848	7:23	vn5m		rc://*/ta/man/translate/figs-abstractnouns	θανάτῳ	1	If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “by how they die” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
849	7:23	tfba		rc://*/ta/man/translate/figs-explicit	παραμένειν	1	Here the author implies that they **are prevented {from} continuing** to be priests. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “from continuing to be priests” or “from continuing to act as priests” (See: [[rc://*/ta/man/translate/figs-explicit]])
850	7:24	ywjc		rc://*/ta/man/translate/grammar-connect-words-phrases	ὁ δὲ	1	Here, the words **but** and **on the other hand** introduce the second part of the contrast that the author began in [7:23](../07/23.md). Make sure you express the idea here in a way that matches how you introduced the first half of the contrast in the previous verse. Alternate translation: “and on the other hand, he” or “but second, he” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
851	7:24	y2uu		rc://*/ta/man/translate/writing-pronouns	ὁ	1	Here, the word **he** refers to Jesus. If it would be helpful in your language, you could make explicit that the pronoun refers to Jesus. Alternate translation: “the Son” or “Jesus the Son” (See: [[rc://*/ta/man/translate/writing-pronouns]])
852	7:24	z20u		rc://*/ta/man/translate/figs-explicit	μένειν αὐτὸν εἰς τὸν αἰῶνα	1	Here, the phrase **he remains forever** means something similar to the phrase “indestructible life” in [7:16](../07/16.md): Jesus lives forever, that is, he will never die. If it would be helpful in your language, you could express the idea more clearly. Alternate translation: “remains alive forever” or “lives without end” (See: [[rc://*/ta/man/translate/figs-explicit]])
853	7:24	u941		rc://*/ta/man/translate/figs-abstractnouns	ἀπαράβατον ἔχει τὴν ἱερωσύνην	1	If your language does not use an abstract noun for the idea behind **priesthood**, you could express the idea by using a verb such as “imitate.” Alternate translation: “is permanently a priest” or “permanently acts as a priest” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
854	7:25	a4gg		rc://*/ta/man/translate/grammar-connect-logic-result	ὅθεν	1	Here, the phrase **because of which** introduces a conclusion based on the fact that Jesus has “the permanent priesthood” ([7:24](../07/24.md)). If it would be helpful in your language, you could use a natural form that introduces a conclusion. Alternate translation: “as a result of which” or “so that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
855	7:25	sn4h		rc://*/ta/man/translate/figs-explicit	σῴζειν εἰς τὸ παντελὲς	1	Here, the word **completely** identifies the way that Jesus “saves” people as something that he himself does totally and finally. In other words, he does not need someone else to assist him in “saving” his people. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “to save entirely” or “to save all the way” (See: [[rc://*/ta/man/translate/figs-explicit]])
856	7:25	b182		rc://*/ta/man/translate/figs-go	τοὺς προσερχομένους & τῷ Θεῷ	1	Here, the word **approaching** refers to getting close to something but not necessarily being right next to it. Here, the author speaks of people **approaching God**. This means that they enter into God’s presence. If it would be helpful in your language, you could use a word or phrase that refers to being in someone’s presence. Alternate translation: “the ones going before God” (See: [[rc://*/ta/man/translate/figs-go]])
857	7:25	l29k		rc://*/ta/man/translate/grammar-connect-time-simultaneous	πάντοτε ζῶν	1	Here, the phrase **always living** could introduce: (1) another reason why he is **able to save completely**. Alternate translation: “because he always lives” (2) something that happens as part of or during his “saving” of those **approaching God through him**. Alternate translation: “as one who always lives” or “part of which is how he always lives” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]])
858	7:26	x23q		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces further explanation of the way in which Jesus serves as a priest. If it would be helpful in your language, you could use a comparable word or phrase that introduces more explanation, or you could leave **For** untranslated. Alternate translation: “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
859	7:26	p677		rc://*/ta/man/translate/writing-pronouns	τοιοῦτος & ἀρχιερεύς	1	Here, the word **such** could refer: (1) back to what the author said in the previous verses about how Jesus has a “permanent priesthood” and can “save completely” (see [7:24–25](../07/24.md)). Alternate translation: “that kind of high priest” (2) ahead to what the author will say in this and the following verses about the kind of high priest that Jesus is. Alternate translation: “the kind of high priest I am about to describe” (See: [[rc://*/ta/man/translate/writing-pronouns]])
860	7:26	gl1y		rc://*/ta/man/translate/translate-unknown	καὶ ἔπρεπεν	1	Here, the word **suitable** identifies something or someone that is appropriate to a specific situation or task. The author’s point is that Jesus is the appropriate high priest to “save completely” everyone who believes in him. If it would be helpful in your language, you could use a word or phrase that identifies this **high priest** as “appropriate” or “fitting.” Alternate translation: “was indeed fitting” or “was indeed the right one” (See: [[rc://*/ta/man/translate/translate-unknown]])
861	7:26	t182		rc://*/ta/man/translate/figs-doublet	ὅσιος, ἄκακος, ἀμίαντος	1	The three words **holy**, **innocent**, and **pure** mean very similar things and emphasize that Jesus did not sin or do anything wrong. The word **holy** emphasizes how Jesus honored and pleased God. The word **innocent** identifies Jesus as a person who did not think about or plan evil deeds. The word **pure** indicates that Jesus did not do anything that would defile him or make him repulsive to God. If your language does not have words that fit with these three distinct ideas, you could express these three words with one or two words or with a phrase. Alternate translation: “sinless and perfect” or “without sin or evil” (See: [[rc://*/ta/man/translate/figs-doublet]])
862	7:26	xxf1			κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν	1	Here, the phrase **separated from the sinners** could refer to: (1) how Jesus is distinct from or different than **the sinners**. Alternate translation: “not one of the sinners” or “distinct from the sinners” (2) how Jesus does not come into contact with **sinners** because he is now **higher than the heavens**. Alternate translation: “dwelling far away from sinners” or “not coming into contact with the sinners”
863	7:26	cmq1		rc://*/ta/man/translate/figs-explicit	ὑψηλότερος τῶν οὐρανῶν γενόμενος	1	Many people in the author’s culture believed that the space that they called “heaven” contained multiple layers or spheres of individual heavens. The author has already used the plural **heavens** in [4:14](../04/14.md). Here, the author uses this language without clarifying how many heavens there are. The main point is that Jesus is **higher than the heavens**. This could mean that: (1) Jesus is in the highest heaven, **higher** than all the other **heavens**. Alternate translation: “having come to the highest place in the heavens” (2) Jesus has gone beyond all the **heavens**. This could be a metaphor for how greatly God has honored him, or it could mean that Jesus has left the creation. Alternate translation: “having become more exalted than the heavens” or “having gone beyond the heavens” (See: [[rc://*/ta/man/translate/figs-explicit]])
864	7:27	yc7r		rc://*/ta/man/translate/figs-abstractnouns	οὐκ ἔχει καθ’ ἡμέραν ἀνάγκην	1	If your language does not use an abstract noun for the idea behind **need**, you could express the idea by using a verb such as “need.” Alternate translation: “does not need each day” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
865	7:27	nfh7		rc://*/ta/man/translate/figs-infostructure	καθ’ ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ	1	If your readers would find the order in which the author presents information confusing, you could rearrange the elements so that they appear in more natural order. Alternate translation: “a need each day to offer up sacrifices, first on behalf of his own sins and then on behalf of the those of the people, even as the high priests do” (See: [[rc://*/ta/man/translate/figs-infostructure]])
866	7:27	lxug		rc://*/ta/man/translate/figs-explicit	ὥσπερ οἱ ἀρχιερεῖς	1	Here, the phrase **high priests** refers to other **high priests** besides Jesus, more specifically those who are descended from Levi and Aaron. If it would be helpful in your language, you could make it more explicit which **high priests** these are. Alternate translation: “even as the other high priests” or “even as the Levitical high priests” (See: [[rc://*/ta/man/translate/figs-explicit]])
867	7:27	jdb8			πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ	1	Here the author uses words and ideas that are very similar to what he used in [5:3](../05/03.md). They are not the same words, but the main idea is very similar. Consider referring to that verse when you translate these words.
868	7:27	qnj1		rc://*/ta/man/translate/grammar-connect-time-sequential	πρότερον & ἔπειτα	1	Here, the words **first** and **then** indicate sequence in time. In other words, only after making an offering **on behalf of his own sins** does the high priest do so **{on behalf of} those of the people**. If it would be helpful in your language, you could use words or phrases that introduce two actions in a sequence. Alternate translation: “in the first place … and in the second place” or “first … and second” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]])
869	7:27	ubdv		rc://*/ta/man/translate/figs-idiom	ὑπὲρ τῶν ἰδίων ἁμαρτιῶν & τῶν τοῦ λαοῦ	1	Here, the phrase **on behalf of** someone’s sins means that the **sacrifices** are intended to deal with those sins. It does not mean that the **sacrifices** allow the sins or encourage the sins. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “to deal with his own sins … to deal with those of the people” or “for the forgiveness of his own sins … for the forgiveness of those of the people” (See: [[rc://*/ta/man/translate/figs-idiom]])
870	7:27	b6nv		rc://*/ta/man/translate/writing-pronouns	τῶν ἰδίων & ἐποίησεν & ἑαυτὸν	1	Here, the phrase **his own** refers to any one of the **high priests**. The words **he** and **himself** refer to Jesus. If it would be helpful in your language, you could make to whom these words refer more explicit. Alternate translation: “the high priest’s own … Jesus did … himself” (See: [[rc://*/ta/man/translate/writing-pronouns]])
871	7:27	nqlp		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **for** introduces the reason why Jesus did not **have each day a need** to do what the **high priests** did. If it would be helpful in your language, you could use a word or phrase that introduces a reason. Alternate translation: “because” or “since” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
872	7:27	ciag		rc://*/ta/man/translate/writing-pronouns	τοῦτο & ἐποίησεν	1	Here, the word **this** refers to the result of the **sacrifices** that the author mentioned earlier in the verse. He means that Jesus successfully dealt with or removed sins, which is what those **sacrifices** were meant to do. If it would be helpful in your language, you could make what **this** refers to more explicit. Alternate translation: “he successfully took away sins” or “he did what these priests were supposed to do” (See: [[rc://*/ta/man/translate/writing-pronouns]])
873	7:27	uoky		rc://*/ta/man/translate/translate-unknown	ἐφάπαξ	1	Here, the phrase **once and never again** indicates that something occurred one time and will not or does not need to occur again. If it would be helpful in your language, you could use a word or phrase that refers to one, definitive moment. Alternate translation: “only one time” or “once only” (See: [[rc://*/ta/man/translate/translate-unknown]])
874	7:28	e8a6		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a summary statement for what the author has argued in [7:18–27](../07/18.md). If it would be helpful in your language, you could use a comparable word or phrase that introduces a summary statement. Alternate translation: “As you can see,” or “So,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
875	7:28	n693		rc://*/ta/man/translate/figs-personification	ὁ νόμος & καθίστησιν	1	Here the author speaks of **the law** as if it were a person who could “appoint” people as high priests. He speaks in this way to indicate that these high priests fulfill what is written in the law about high priests. If it would be helpful in your language, you could refer to the one who gave **the law** as the one who **appoints**, or you could express the idea in another natural way. Alternate translation: “in the law it is written that someone should appoint” or “according to the law, one must appoint” (See: [[rc://*/ta/man/translate/figs-personification]])
876	7:28	il92		rc://*/ta/man/translate/figs-explicit	ὁ νόμος & ὁ λόγος & τῆς ὁρκωμοσίας, τῆς μετὰ τὸν νόμον	1	Here, the phrase **the law** refers to the **law** that God gave to Israel through Moses. The phrase **the word of the swearing of an oath** refers to what God had the author of [Psalm 110:4](../psa/110/04.md) write down. The psalm was written **after** the law, which means that it can overrule what the **law** required. If it would be helpful in your language, you could make explicit to which **law** and **oath** the author is referring. Alternate translation: “the law of Moses … but the psalm that records the swearing of an oath, which was written after the law” (See: [[rc://*/ta/man/translate/figs-explicit]])
877	7:28	esfp		rc://*/ta/man/translate/figs-gendernotations	ἀνθρώπους	1	In Israelite and Jewish culture, only **men** could be high priests, so the author is referring to **men** here. However, he is not emphasizing that the high priests were male, so you can use a non-gendered word if it is clearer. Alternate translation: “people” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
878	7:28	u5ny		rc://*/ta/man/translate/figs-abstractnouns	ἀνθρώπους & ἔχοντας ἀσθένειαν	1	If your language does not use an abstract noun for the idea behind **weakness**, you could express the idea by using an adjective such as “weak.” Alternate translation: “men who are weak” or “men who fail” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
879	7:28	lboj		rc://*/ta/man/translate/figs-personification	ὁ λόγος & τῆς ὁρκωμοσίας, τῆς μετὰ τὸν νόμον, Υἱόν	1	Just as with **law**, the author speaks of **the word of the swearing of an oath** as if it were a person who could “appoint” someone. He speaks in this way to indicate that the **Son** fulfill what God “swore” in [Psalm 110:4](../psa/110/04.md). If it would be helpful in your language, you could refer to the one who swore **the oath** as the one who **{appoints}**, or you could express the idea in another natural way. Alternate translation: “in the word of the swearing of an oath, which came after the law, it is written that God appoints a Son” (See: [[rc://*/ta/man/translate/figs-personification]])
880	7:28	gzm1		rc://*/ta/man/translate/figs-possession	ὁ λόγος & τῆς ὁρκωμοσίας	1	Here the author uses the possessive form to describe a **word** that records how God “swore” **an oath**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the word that records how God swore an oath” (See: [[rc://*/ta/man/translate/figs-possession]])
881	7:28	yez2		rc://*/ta/man/translate/figs-metonymy	ὁ λόγος & τῆς ὁρκωμοσίας	1	Here, the word **word** refers to what someone says in words. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the message concerning the swearing of an oath” or “what God said about the swearing of an oath” (See: [[rc://*/ta/man/translate/figs-metonymy]])
882	7:28	msa4		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Υἱόν	1	The word **Son** is an important title for Jesus, the Son of God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
883	7:28	r5lc			εἰς τὸν αἰῶνα τετελειωμένον	1	Here, the phrase **having been made perfect forever** could refer to: (1) who the **Son** is. Alternate translation: “who has been made perfect forever” (2) something that happened before the **Son** became a high priest. Alternate translation: “after he was made perfect forever”
884	7:28	fkl3		rc://*/ta/man/translate/figs-activepassive	τετελειωμένον	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who is **made perfect** rather than focusing on the person doing the “perfecting.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God having made him perfect” (See: [[rc://*/ta/man/translate/figs-activepassive]])
885	8:intro	ks94				0	# Hebrews 8 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n * Teaching: The ministry of the Son (8:1–6)\n * Teaching: The new covenant (8:7–13)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [8:8–12](../08/08.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### New covenant\n\nIn [8:6–13](../08/06.md), the author refers to a “second,” “better,” or “new” covenant. All these phrases refer to the same covenant, the one that God promised in the words that the author quotes from [Jeremiah 31:31–34](../jer/31/31.md). This new covenant is “mediated” through Jesus the Son ([8:6](../08/06.md)), and when God initiates this covenant, the “first covenant” (the one God made with the Israelites through Moses) becomes “old” or “obsolete” ([8:13](../08/13.md)). In your translation, use words or phrases that refer to an agreement or formal contract between people or groups. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### The heavenly sanctuary\n\nIn [8:1–2](../08/01.md), the author refers to how Jesus has sat down at the right side of God’s throne and is a “servant of the holy place and the true tabernacle.” Most likely, the author considers the throne where Jesus sat down to be inside this heavenly sanctuary. Scholars debate whether “holy place” and “true tabernacle” are two different names for the same thing or whether the “holy place” is the most sacred area inside the “true tabernacle.” Either way, these names refer to the sanctuary in heaven where Jesus acts as a high priest. You should refer to the heavenly sanctuary with the same words that you use to refer to the earthly sanctuary. (See: [[rc://*/tw/dict/bible/kt/tabernacle]] and [[rc://*/tw/dict/bible/kt/holy]])\n\n## Important Figures of Speech in this Chapter\n\n### The “house” of Israel or Judah\n\nIn [8:8](../08/08.md), [10](../08/10.md), the quotation refers to the “house” of Israel or of Judah. In this context, “house” refers figuratively to groups of people who are connected because they are all descended from the same person or because they are all ruled by the same leader. In this case, both are true: the “house” refers to the people who are descended from Abraham and are ruled by a king. In [10](../08/10.md), the “house of Israel” refers to all the Israelites. In [8:8](../08/08.md), the “house of Israel” and the “house of Judah” refer to the two different kingdoms that the original kingdom of Israel split into. In both cases, the quotation is referring to all the Israelites. Consider using a natural way to refer to a group of people who go together. (See: [[rc://*/tw/dict/bible/other/house]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Was Jesus a priest when he lived and died on earth?\n\nIn [8:4](../08/04.md), the author argues that Jesus would not be a priest if he were on earth. His basis for this claim seems to be that God has already appointed priests to offer sacrifices on earth. Scholars frequently debate whether the author of Hebrews claims that Jesus served as a priest when he obeyed during his earthly life and when he died on the cross, or whether he only served as a priest after he came back to life and ascended to heaven. Either way, the author’s point in this verse is that Jesus would not be a priest if he were on earth right now. See the notes on this verse for ways to translate the contrary-to-fact condition.\n\n### What is the “fault” in the first covenant?\n\nIn [8:7](../08/07.md), the author implies that the “first covenant” was not “faultless.” However, in [8:8](../08/08.md), he claims that God finds “fault” with “them,” that is, the Israelites who received that covenant. Most likely, the “fault” in the first covenant was that it did not enable the Israelites to keep the covenant, and so they failed. This contrasts with the “new covenant,” in which God will put his laws in the minds and hearts of his people. Since the people are the “fault” in the new covenant, there is no need to harmonize these two verses.
886	8:1	tw7l		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **Now** introduces a new section in the author’s argument. If it would be helpful in your language, you could use a word or phrase that introduces a new section, or you could leave **Now** untranslated. Alternate translation: “Next,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
887	8:1	nb8q		rc://*/ta/man/translate/translate-unknown	κεφάλαιον & ἐπὶ τοῖς λεγομένοις	1	# Connecting Statement:\n\nHere, the word **point** refers to the main or most significant idea in a speech or argument. The author could be referring to the most significant idea in: (1) everything he is writing, including what follows. Alternate translation: “the most significant thing in what is being said is this” (2) what he has already said, not including what follows. Alternate translation: “the most significant thing in what has been said is this” (See: [[rc://*/ta/man/translate/translate-unknown]])
888	8:1	noty		rc://*/ta/man/translate/figs-activepassive	τοῖς λεγομένοις	1	# Connecting Statement:\n\nIf your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **being said** rather than focusing on the person doing the “saying.” If you must state who did the action, the author implies that he himself did it. Alternate translation: “the things that I have said is this” (See: [[rc://*/ta/man/translate/figs-activepassive]])
889	8:1	m2b4		rc://*/ta/man/translate/writing-pronouns	τοιοῦτον & ἀρχιερέα	1	Here, the word **such** refers back to what the author has already said about how Jesus is a priest, particularly to the words in [7:26–28](../07/26.md). If it would be helpful in your language, you could make what **such** refers to more explicit. Alternate translation: “the kind of high priest I have described, one” (See: [[rc://*/ta/man/translate/writing-pronouns]])
890	8:1	b8qy		rc://*/ta/man/translate/translate-symaction	ἐκάθισεν ἐν δεξιᾷ	1	When someone sits **at the right hand** of God (**the Majesty**), it symbolizes that person’s honor, authority, and ability to rule. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “he sat down to rule at the right hand” or “he took the place of honor and authority at the right hand” (See: [[rc://*/ta/man/translate/translate-symaction]])
891	8:1	kqzi		rc://*/ta/man/translate/figs-metonymy	ἐν δεξιᾷ τοῦ θρόνου	1	Here, the phrase **at the right hand** 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 it would be helpful in your language, you could refer to the “right side.” Make sure that your readers understand that this side indicates that Jesus has honor and authority when he sits there. Alternate translation: “at the right side of the throne” or “in the honorable place next to the throne” (See: [[rc://*/ta/man/translate/figs-metonymy]])
892	8:1	u9kw		rc://*/ta/man/translate/figs-euphemism	τῆς Μεγαλωσύνης	1	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 it would be helpful in your language, 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://*/ta/man/translate/figs-euphemism]])
893	8:1	hoom		rc://*/ta/man/translate/figs-explicit	ἐν τοῖς οὐρανοῖς	1	Many people in the author’s culture believed that the space that they called “heaven” contained multiple layers or spheres of individual heavens. Here, the author refers to how God’s throne can be found **in the heavens**. Since the author does not include details about **the heavens**, translate **heavens** with a word or phrase that refers to all of heavenly space, including the idea of multiple heavens if possible. Alternate translation: “in the heavenly realm” or “in the heavenly spaces” (See: [[rc://*/ta/man/translate/figs-explicit]])
894	8:2	utqk		rc://*/ta/man/translate/figs-possession	τῶν ἁγίων λειτουργὸς καὶ τῆς σκηνῆς τῆς ἀληθινῆς	1	Here the author uses the possessive form to refer to **a servant** who serves in **the holy {place} and the true tabernacle**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “a servant who belongs to the holy place and the true tabernacle” or “a servant in the holy place and the true tabernacle” (See: [[rc://*/ta/man/translate/figs-possession]])
895	8:2	c3y7		rc://*/ta/man/translate/figs-explicit	τῶν ἁγίων & καὶ τῆς σκηνῆς τῆς ἀληθινῆς	1	Here, the phrases **holy {place}** and **true tabernacle** could describe: (1) the inner room of the sanctuary (**holy {place}**) and the entire sanctuary (**true tabernacle**). Alternate translation: “of the holy place in the true tabernacle” (2) the whole sanctuary from two different perspectives. Alternate translation: “of the holy place, that is, the true tabernacle” (See: [[rc://*/ta/man/translate/figs-explicit]])
896	8:2	lrb7		rc://*/ta/man/translate/figs-explicit	τῆς σκηνῆς τῆς ἀληθινῆς	1	Here, the word **true** contrasts this **tabernacle** with the tabernacle that God had Moses build. T

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