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Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNote HEB 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\nNo one knows who wrote Hebrews. Scholars have suggested several different people who could possibly be the author. Possible authors are Paul, Luke, and Barnabas. The date of writing is also not known. Most scholars think it was written before A.D. 70. Jerusalem was destroyed in A.D. 70, but the writer of this letter spoke about Jerusalem as if it had not yet been destroyed.\n\n### What is the Book of Hebrews about?\n\nIn the Book of Hebrews, the author shows that Jesus fulfilled Old Testament prophecies. The author did this in order to encourage the Jewish Christians and to explain that Jesus is better than anything that the old covenant had to offer. Jesus is the perfect High Priest. Jesus was also the perfect sacrifice. Animal sacrifices became useless because Jesus’ sacrifice was once and for all time. Therefore, Jesus is the one and only way for people to be accepted by God.\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 they may choose a clearer title, such as “The Letter to the Hebrews” or “A Letter to the Jewish Christians.” (See: [[rc://en/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Can readers understand this book without knowing about the sacrifices and the work of the priests required in the Old Testament?\n\nIt would be very difficult for readers to understand this book without understanding these matters. Translators might consider explaining some of these Old Testament concepts in notes or in an introduction to this book.\n\n### How is the idea of blood used in the Book of Hebrews?\n\nBeginning in [Hebrews 9:7](../heb/09/07.md), the idea of blood is often used as metonymy to represent the death of any animal that was sacrificed according to God’s covenant with Israel. The author also used blood to represent the death of Jesus Christ. Jesus became the perfect sacrifice so that God would forgive people for sinning against him. (See: [[rc://en/ta/man/translate/figs-metonymy]])\n\nBeginning in [Hebrews 9:19](../heb/09/19.md), the author used the idea of sprinkling as a symbolic action. Old Testament priests sprinkled the blood of the animals sacrificed. This was a symbol of the benefits of the animal’s death being applied to the people or to an object. This showed that the people or the object was acceptable to God. (See: [[rc://en/ta/man/translate/translate-symaction]])\n\n## Part 3: Important Translation Issues\n\n### How are the ideas of “holy” and “sanctify” represented in Hebrews in the ULT?\n\nThe scriptures use such words to indicate any one of various ideas. For this reason, it is often difficult for translators to represent them well in their versions. In translating into English, the ULT uses the following principles:\n* Sometimes the meaning in a passage implies moral holiness. Especially important for understanding the gospel is the fact that God views Christians as sinless because they are united to Jesus Christ. Another related fact is that God is perfect and faultless. A third fact that Christians are to conduct themselves in a blameless, faultless manner in life. In these cases, the ULT uses “holy,” “holy God,” “holy ones,” or “holy people.”\n* Sometimes the meaning indicates a simple reference to Christians without implying any particular role filled by them. In these cases, the ULT uses “believer” or “believers.” (See: 6:10; 13:24)\n* Sometimes the meaning implies the idea of someone or something set apart for God alone. In these cases, the ULT uses “sanctify,” “set apart,” “dedicated to,” or “reserved for.” (See: 2:11: 9:13; 10:10, 14, 29; 13:12)\n\nThe UST will often be helpful as translators think about how to represent these ideas in their own versions.\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. \n\n### What are the major issues in the text of the Book of Hebrews?\n\nFor the following verses, modern versions of the Bible differ from older versions. The ULT text has the modern reading and puts the older reading in a footnote. If a translation of the Bible exists in the general region, translators should consider using the reading found in those versions. If not, translators are advised to follow the modern reading.\n* “you crowned him with glory and honor” (2:7). Some older versions read, “you crowned him with glory and honor and you have put him over the works of your hands.”\n* “those who did not unite in faith with those who obeyed” (4:2). Some older versions read, “those who heard it without joining faith to it.”\n* “Christ came as a high priest of the good things that have come” (9:11). Some modern versions and older versions read, “Christ came as a high priest of the good things that are to come.”\n* “on those who were prisoners” (10:34). Some older versions read, “of me in my chains.”\n* “They were stoned. They were sawn in two. They were killed with the sword” (11:37). Some older versions read, “They were stoned. They were sawn in two. They were tempted. They were killed with the sword.”\n* “If even an animal touches the mountain, it must be stoned” (12:20). Some older versions read, “If even an animal touches the mountain, it must be stoned or shot with an arrow.”\n\n(See: [[rc://en/ta/man/translate/translate-textvariants]]) HEB 1 intro aaf9 0 # Hebrews 1 General Notes<br><br>## Structure and Formatting<br><br>1. Introduction: God and his Son (1:1–4)<br>2. The Son and the angels (1:5–2:18)<br> * Teaching: The Son is greater than the angels (1:5–14)<br><br>Some 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.<br><br>## Special Concepts in this Chapter<br><br>### God speaking Scripture<br><br>In 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. <br><br>### Old Testament quotations<br><br>When 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 you are familiar with. (See: [[rc://en/ta/man/translate/writing-quotations]])<br><br>### The Son and the Father<br><br>In this chapter, the author refers to the “Son” and several times speaks of God as a “father.” These are important terms for two person 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://en/ta/man/translate/guidelines-sonofgodprinciples]])<br><br>### Angels<br><br>The 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://en/tw/dict/bible/kt/angel]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Rhetorical questions<br><br>The 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://en/ta/man/translate/figs-rquestion]])<br><br>### Parallelisms<br><br>In 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://en/ta/man/translate/figs-parallelism]])<br><br>### Inheriting<br><br>In [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://en/tw/dict/bible/kt/inherit]] and [[rc://en/ta/man/translate/figs-metaphor]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Descriptions of the Son in [1:3](../01/03.md)<br><br>In [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. HEB 1 1 dhcr figs-doublet πολυμερῶς καὶ πολυτρόπως πάλαι 1 Here, **In many portions** shows that God did not speak just once. Rather, he spoke often throughout the time called **long ago**. Then, **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 Paul’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://en/ta/man/translate/figs-doublet]]) HEB 1 1 c7us figs-infostructure πολυμερῶς καὶ πολυτρόπως πάλαι, ὁ Θεὸς, λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις 1 Here, **In many portions and in many ways long ago** describes how God “spoke” **to {our} fathers**. If your readers would misunderstand this sentence structure, 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://en/ta/man/translate/figs-infostructure]]) HEB 1 1 uuix figs-idiom πάλαι 1 Here, **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://en/ta/man/translate/figs-idiom]]) HEB 1 1 ct15 grammar-connect-time-sequential λαλήσας 1 Here, **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://en/ta/man/translate/grammar-connect-time-sequential]]) HEB 1 1 in2c translate-kinship τοῖς πατράσιν 1 Here, **{our} fathers** refers to the Israelites who were alive before Jesus lived on earth. Not all 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://en/ta/man/translate/translate-kinship]]) HEB 1 2 f3z1 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 use through a Son at the last of these days. This Son is the one whom” (See: [[rc://en/ta/man/translate/figs-parallelism]]) HEB 1 2 scr8 figs-idiom ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων 1 in these last days Here, **{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://en/ta/man/translate/figs-idiom]]) HEB 1 2 d386 guidelines-sonofgodprinciples Υἱῷ 1 through a Son Here, **Son** is an important title for Jesus, the Son of God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) HEB 1 2 i93z figs-possession κληρονόμον πάντων 1 to be the heir of all things Here the author uses the possessive form to indicate that the **heir** receives or inherits **all things**. If your language does not use the possessive form to express that idea, you could use a word or phrase such as “receive” or “inherit.”Alternate translation: “the heir who inherits all things” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 1 2 ovmc figs-metaphor ἔθηκεν κληρονόμον πάντων 1 Here the author speaks as if Jesus were child who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that Jesus is the **Son** who will “inherit” **all things**, which means that he will rule over everything that exists. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “he appointed to be the one who will rule over all things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 2 gqj8 translate-unknown τοὺς αἰῶνας 1 It is through him that God also made the universe Here, **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://en/ta/man/translate/translate-unknown]]) HEB 1 3 xvin 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 your readers would misunderstand 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, you could make the relationships clearer. 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://en/ta/man/translate/figs-infostructure]]) HEB 1 3 he0e 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://en/ta/man/translate/figs-abstractnouns]]) HEB 1 3 hn4q figs-metaphor ἀπαύγασμα τῆς δόξης καὶ 1 the brightness of God’s glory Here the author speaks as if the “Son” had the **brightness** that belongs to God’s **glory**, which is pictured here 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “the reflection of his glory and” or “one who has the glory of God and the” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 3 b7jc translate-unknown χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ 1 glory, the exact representation of his being Here, **exact representation** refers to something that perfects shows or matches what something else is like. In this case, the “Son” perfects 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://en/ta/man/translate/translate-unknown]]) HEB 1 3 kmza 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “preserving all the things” or “supporting all things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 3 ms8z figs-metonymy τῷ ῥήματι τῆς δυνάμεως αὐτοῦ 1 the word of his power Here, **word** refers to speaking “words” or “messages.” It does not refer to one word that the Son speaks. If your readers would misunderstand **word**, 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://en/ta/man/translate/figs-metonymy]]) HEB 1 3 mk26 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://en/ta/man/translate/figs-abstractnouns]]) HEB 1 3 l1pg figs-abstractnouns καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος 1 After he had made cleansing for sins 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://en/ta/man/translate/figs-abstractnouns]]) HEB 1 3 f729 figs-abstractnouns τῶν ἁμαρτιῶν 1 he had made cleansing for sins 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://en/ta/man/translate/figs-abstractnouns]]) HEB 1 3 xij7 translate-symaction ἐκάθισεν ἐν δεξιᾷ 1 he sat down at the right hand of the Majesty on high When someone sits **at {the} right** of God, it symbolizes that person’s honor, authority, and ability to rule. If your readers would misunderstand what **sat down at {the} right** means, 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://en/ta/man/translate/translate-symaction]]) HEB 1 3 uym0 figs-synecdoche ἐν δεξιᾷ τῆς Μεγαλωσύνης 1 Here, **at {the} right** refers to the place next to a person’s **right** hand, which would be the “right side.” In the author’s culture, this side was associated with honor or authority. If your readers would misunderstand **at {the} right**, you could refer to the “right side.” Make sure that your readers understand that this side indicates that the Son has honor and authority when he sits there. Alternate translation: “at the right side of the Majesty” or “in the honorable place next to the Majesty” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) HEB 1 3 ir7x figs-euphemism τῆς Μεγαλωσύνης 1 the Majesty on high In the author’s culture, it was considered reverent to avoid saying God’s name. Here the author uses **Majesty** instead of God’s name in order to follow this custom and to indicate that God is powerful and glorious. If your readers would misunderstand **Majesty**, you could use a reverent way to refer to God in your culture, especially if it emphasizes how God is powerful and glorious. Alternate translation: “of the great deity” or “of the glorious God” (See: [[rc://en/ta/man/translate/figs-euphemism]]) HEB 1 3 awjd translate-unknown ἐν ὑψηλοῖς 1 Here, **on high** identifies the location of **{the} right of the Majesty**, which is where the Son **sat down**. This location is in heaven. If your readers would misunderstand **on high**, you could clarify that it means that Jesus ascended into heaven, which is where the **right** side is. Alternate translation: “in heaven” or “on high, in heaven” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 1 4 x4bh γενόμενος 1 He has become Here, **having become** could introduce: (1) an explanation of what “sitting at God’s right” side ([1:3](../01/03.md)) means. Alternate translation: “thus, he has become” (2) a result that comes from “sitting at God’s right hand” ([1:3](../01/03.md)). Alternate translation: “so, he has become” or “therefore, he has become” HEB 1 4 hnab τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων, ὅσῳ διαφορώτερον παρ’ αὐτοὺς, κεκληρονόμηκεν ὄνομα 1 Here the author uses a comparison that indicates that the difference in “superiority” between the Son and **the angels** is the same as the difference between the Son’s **name** and the names of **the angels**. Consider clear ways to indicate such a comparison in your language. Alternate translation: “having become as much superior to the angels as the name that he has inherited is more excellent than theirs” HEB 1 4 bn6t translate-unknown τοσούτῳ κρείττων…τῶν ἀγγέλων…διαφορώτερον 1 Here, **far superior** and **more excellent** both refer to how Jesus and Jesus’s **name** have more authority and honor than the angels and their names. If your readers would misunderstand **far superior** and **more excellent**, you could use words or phrases that indicate this more clearly. Alternate translation: “more honorable than the angels … more honorable” or “far higher than the angels … a higher”(See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 1 4 fzg3 figs-extrainfo διαφορώτερον…ὄνομα 1 as the name he has inherited is more excellent than their name Here the author does not clarify what **name** this is. It could be the title “Son,” the title “Lord,” the name “Jesus,” or God’s own special name, “Yahweh.” Since the author did not clarify what **name** he is referring to, it is best to refer to a name or title without stating what it is. Alternate translation: “a more excellent title” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) HEB 1 4 qt7q figs-metaphor κεκληρονόμηκεν 1 he has inherited Here the author speaks as if Jesus were child who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that Jesus receives a **name** from God the Father, although this does not mean that God the Father has died. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “he has received” or “God has given him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 4 uu4s figs-ellipsis παρ’ αὐτοὺς 1 Here the author omits some words that may be needed in your language to make a complete comparison. He omits these words because he stated them in the first half of the comparison (a **name**). If your language needs these words to make a complete comparison, you could include them here. Alternate translation: “than their names” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) HEB 1 5 d964 grammar-connect-words-phrases γὰρ 1 Here, **For** introduces the support or basis that proves that the Son is “superior to the angels” ([1:4](../01/04.md)). The supporting statements that **For** introduces can be found in [1:5–14](../01/05.md). If your readers would misunderstand **For**, you could use a word or phrase that introduces a support or basis for a claim. Alternate translation: “Here is the proof for that:” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 1 5 ww5h figs-rquestion τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων, Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε? καὶ πάλιν, ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν? 1 For to which of the angels did God ever say, “You are my son … a son to me”? The author does not ask these questions because he is looking for information. Rather, he asks them to involve the audience in what he is arguing. The questions assume that the answer to both is “none of them,” for God said these words to his own Son. If your readers would misunderstand these questions, 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://en/ta/man/translate/figs-rquestion]]) HEB 1 5 pzkc writing-quotations τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων…καὶ πάλιν 1 Here the author quotes from important texts, the Old Testament scriptures. He does not introduce them as quotations but instead introduces them as words that God has spoken to his Son, not to angels. However, the audience would have understood that these were quotations from the Old Testament. The first quotation comes from [Psalm 2:7](../../psa/02/07.md), and the second quotation comes from [2 Samuel 7:14](../../2sa/07/14.md). Since the author introduces these quotations as words that God has said to his Son, not to angels, you should introduce these quotations as words that someone has or has not said. If your readers would not know that the quotations are from the Old Testament, you could include footnotes or use some other form to identify the quotations. The phrase **And again** is a normal form that the author uses to connect a second statement to the first statement. Alternate translation: “For to which of the angels did he ever speak … And” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 1 5 wmyy figs-quotations εἶπέν ποτε…Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε? καὶ πάλιν, ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν? 1 If you do not use this form in your language, you could translate the questions as indirect quotes instead of as direct quotes. Alternate translation: “did he ever say that he was his son, today he had fathered him, and again that he would be as a father to him, and that he would be as a son to him?” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 1 5 fdsv translate-kinship Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε…ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν 1 In their original contexts, these two quotations referred to the king of Israel, when he began to rule, as one who became God’s **son**. Thus, God was his **father**. When the author applies these words not to angels but to Jesus, he identifies the **father** as God the Father and the **son** as God the Son. He does not mean that Jesus becomes **son** at some point or begins to exist at some point. Rather, he means that God the Father declares and reveals Jesus to be God the Son. If your readers would misunderstand how the author uses **father** and **son** language, you could include some words or a footnote that clarifies the meaning. Alternate translation: “You are my son, today I have proclaimed that I am your father … I proclaim that I am his father and that he is my son” (See: [[rc://en/ta/man/translate/translate-kinship]]) HEB 1 5 t48e figs-parallelism Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε 1 You are my son … I have become your father Here the quotation includes two statements that mean almost the same thing. One statement uses **son** language, and the other uses “father” language. This was considered good poetry in the author’s culture. If your readers would misunderstand the parallelism, and if this would not be good poetry in your culture, you could combine the two statements. Alternate translation: “Today I have fathered you, my son” (See: [[rc://en/ta/man/translate/figs-parallelism]]) HEB 1 5 wkoz figs-yousingular σύ…σε 1 Because the quotation is referring to one **son**, **You** and **you** are singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 1 5 jzhs figs-parallelism ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν 1 Here the quotation includes two statements that mean almost the same thing. One statement uses **father** language, and the other uses **son** language. This was considered good poetry in the author’s culture. If your readers would misunderstand the parallelism, and if this would not be good poetry in your culture, you could combine the two statements. Alternate translation: “I will be as a father to him, who is my son” or “he will be as a son to me, his father” (See: [[rc://en/ta/man/translate/figs-parallelism]]) HEB 1 6 u0km grammar-connect-logic-contrast δὲ πάλιν 1 Here, **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 your readers would misunderstand **But**, you could use a word or phrase that would introduce this kind of contrast. Alternate translation: “Again, and in contrast,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) HEB 1 6 n7ph writing-quotations δὲ πάλιν…λέγει 1 he says Here the author quotes from an important text, the Old Testament. 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://en/ta/man/translate/writing-quotations]]) HEB 1 6 wnl5 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://en/ta/man/translate/figs-pastforfuture]]) HEB 1 6 llcd figs-infostructure ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει 1 Here, **again** could modify: (1) **he says**. In this case, **again** tells the audience that the author is quoting an important text **again**. Alternate translation: “But, when he brings the firstborn into the world, again he says” (2) **he brings**. In this case, **again** tells the audience that the **firstborn** has already been in **the world**, and God is “bringing” him into it **again**. The “bringing” would then refer to how Jesus returns to heaven when he ascends or how he comes back again to earth at the end. Alternate translation: “But, when he again brings the firstborn into the world, he says” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 1 6 b4s2 figs-metaphor τὸν πρωτότοκον 1 the firstborn Here, **the firstborn** refers to Jesus. The author refers to him as the **firstborn** to emphasize his importance and authority over everyone else. It does not imply that there was a time before Jesus existed or that God gave birth to him at some point. Rather, it implies that Jesus has adopted siblings, who are everyone who believes in him. If your readers would misunderstand **firstborn**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “his honored Son” or “his first Son” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 6 lnxs εἰς τὴν οἰκουμένην 1 Here, **the world** could be: (1) the “world that is coming” (see [2:5](../02/05.md)), which is heaven or the heavenly world. In this case, the verse refers to Jesus’s 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’s incarnation or to his return to earth at the end. Alternate translation: “into our world” HEB 1 6 w5kl figs-quotations λέγει, καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ 1 If you do not use this form in your language, you could translate the statement as an indirect quote instead of as a direct quote. Alternate translation: “he says that all all the angels of God should worship him” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 1 6 b6dy figs-imperative3p καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ 1 Here 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://en/ta/man/translate/figs-imperative3p]]) HEB 1 7 bwuh writing-quotations καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει 1 Here the author quotes from an important text, 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://en/ta/man/translate/writing-quotations]]) HEB 1 7 acjd 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 statement 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://en/ta/man/translate/figs-quotations]]) HEB 1 7 urbi 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 your readers would misunderstand the parallelism, and if this would not be good poetry in your culture, you could combine the two statements. Alternate translation: “The one who makes his servant angels spirits and flames of fire” (See: [[rc://en/ta/man/translate/figs-parallelism]]) HEB 1 7 wqd8 writing-pronouns ὁ ποιῶν…αὐτοῦ…αὐτοῦ 1 Here, **The one** and **his** refer to God. If your readers would misunderstand to whom these words refer, you could make the reference explicit. Alternate translation: “God makes his … his” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 1 7 x53n 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 your readers would misunderstand this form, 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://en/ta/man/translate/figs-123person]]) HEB 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” HEB 1 7 isd8 figs-metaphor ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα 1 He is the one who makes his angels spirits, and his servants flames of fire Here the quotation speaks as if God turned **his angels** into **spirits** and into **flames of fire**. It speaks in this way to identify what the angels are like and to show that God made them like that. If your readers would misunderstand this way of speaking, 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://en/ta/man/translate/figs-metaphor]]) HEB 1 7 d9yj figs-possession πυρὸς φλόγα 1 Here the author uses the possessive form to describe **flames** that are made of **fire**. If your language does not use the possessive form for that idea, you could express the idea with an adjective such as “fiery.” Alternate translation: “fiery flames” or “flames made of fire” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 1 8 nk2j grammar-connect-logic-contrast δὲ 1 Here, **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 your readers would misunderstand **But on the other hand**, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “However, on the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) HEB 1 8 yp11 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 your readers would misunderstand why the author omits these words, you could include them here. Alternate translation: “with regard to the Son, he says” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) HEB 1 8 p1xx writing-quotations πρὸς…τὸν Υἱόν 1 But to the Son he says Here and in the next verse, the author quotes from an important text, 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://en/ta/man/translate/writing-quotations]]) HEB 1 8 jlql πρὸς…τὸν Υἱόν 1 Here, **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” HEB 1 8 b155 guidelines-sonofgodprinciples τὸν Υἱόν 1 Son **Son** is an important title for Jesus, the Son of God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) HEB 1 8 x9uc 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 statement 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 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://en/ta/man/translate/figs-quotations]]) HEB 1 8 jqi7 figs-yousingular σου 1 Here, **Your** refers to one person, the **Son**. Therefore, **Your** is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 1 8 ewm4 figs-metonymy ὁ θρόνος σου 1 Your throne, God, is forever and ever Here, **throne** figuratively refers to what the person on the **throne** does, which is to rule. If your readers would misunderstand **throne**, you could express the idea by referring to “rule” or “reign.” Alternate translation: “Your reign” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 1 8 qi4x figs-exclamations ὁ Θεὸς 1 Here, **O God** directly addresses and names who “you” in the quote is. **O** is an older way to indicate direct address in English. Use a form in your language that indicates direct address. Alternate translation: “God” or “you who are God” (See: [[rc://en/ta/man/translate/figs-exclamations]]) HEB 1 8 eg09 figs-idiom εἰς τὸν αἰῶνα τοῦ αἰῶνος 1 Here, **forever {and} ever** indicates that something lasts forever or does not come to an end. If your readers would misunderstand this idiom, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “lasts forever” or “never ends” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 1 8 k4cf figs-metonymy ἡ ῥάβδος τῆς εὐθύτητος ῥάβδος τῆς βασιλείας αὐτοῦ 1 The scepter of your kingdom is the scepter of justice Here, **scepter** figuratively refers to how the person who has the **scepter** rules. If your readers would misunderstand **scepter**, 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://en/ta/man/translate/figs-metonymy]]) HEB 1 8 iprl 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://en/ta/man/translate/figs-abstractnouns]]) HEB 1 8 vl1n 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 your readers would misunderstand **his** here, you could continue to use **you** instead. Alternate translation: “your” (See: [[rc://en/ta/man/translate/figs-123person]]) HEB 1 8 b7f0 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://en/ta/man/translate/translate-textvariants]]) HEB 1 9 pl80 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://en/ta/man/translate/figs-quotations]]) HEB 1 9 p5va figs-yousingular ἠγάπησας…ἐμίσησας…σε…σου…σου 1 Here, **You**, **your**, and **you** refer to one person, the Son. Therefore, all forms of **you** in this verse are singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 1 9 ollt 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://en/ta/man/translate/figs-abstractnouns]]) HEB 1 9 lu3m figs-doublet ἔχρισέν…ὁ Θεός, ὁ Θεός σου 1 Here the quotation repeats **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 your readers would misunderstand why the quotation repeats **God**, you could express the idea by using **God** once and emphasize the phrase in another way. Alternate translation: “the God whom you serve has anointed” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 1 9 eyqe 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 your readers would misunderstand that God is speaking about himself, 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://en/ta/man/translate/figs-123person]]) HEB 1 9 t9yw figs-metaphor ἔχρισέν σε…ἔλαιον ἀγαλλιάσεως 1 has anointed you with the oil of joy more than your companions 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 figuratively 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 your readers would misunderstand the anointing language, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “has honored and empowered you so that you exult” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 9 w1l1 figs-possession ἔλαιον ἀγαλλιάσεως 1 Here the quotation uses the possessive form to show that the **oil** leads to **exultation**. If your language does not use the possessive form for that idea, you could express the idea with a word or phrase that indicates result. Alternate translation: “with the oil that leads to exultation” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 1 9 h3ne 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://en/ta/man/translate/figs-abstractnouns]]) HEB 1 9 akn8 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://en/ta/man/translate/figs-extrainfo]]) HEB 1 10 nsd4 writing-quotations καί 1 Here and in the next two verses, the author quotes from an important text, 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://en/ta/man/translate/writing-quotations]]) HEB 1 10 pbzo 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 indirect quotes 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://en/ta/man/translate/figs-quotations]]) HEB 1 10 html 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 your readers would misunderstand the parallelism, and if this would not be good poetry in your culture, you could combine the two statements. Alternate translation: “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://en/ta/man/translate/figs-parallelism]]) HEB 1 10 yp0w figs-yousingular σὺ…ἐθεμελίωσας…σού 1 Here, **you** and **your** refer to one person, the Son. Therefore, **you** and **your** are singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 1 10 tmu5 figs-idiom κατ’ ἀρχάς 1 In the beginning Here, **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 your readers would misunderstand **according to {the} beginnings**, 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://en/ta/man/translate/figs-idiom]]) HEB 1 10 klk9 figs-exclamations Κύριε 1 Here, **O Lord** directly addresses and names who **you** in the quote is. **O** is an older way to indicate direct address in English. Use a form in your language that indicates direct address. Alternate translation: “Lord” (See: [[rc://en/ta/man/translate/figs-exclamations]]) HEB 1 10 j64k figs-metaphor τὴν γῆν ἐθεμελίωσας 1 you laid the earth’s foundation 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “perfectly set up the earth” or “made the earth” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 10 k199 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://en/ta/man/translate/figs-abstractnouns]]) HEB 1 10 r19v figs-metonymy τῶν χειρῶν σού 1 The heavens are the work of your hands Here, **hands** figuratively refer to the power and action that a person has to do **works**. If your readers would misunderstand this figure of speech, you could express the idea nonfiguratively. Alternate translation: “of your power” or “that you powerfully did” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 1 11 zugp 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://en/ta/man/translate/figs-quotations]]) HEB 1 11 a6le writing-pronouns αὐτοὶ ἀπολοῦνται…πάντες…παλαιωθήσονται 1 They will perish Here, **They** and **they** refer to the “earth” and the “heavens” in [1:10](../01/10.md), which together refer to everything that God has made. If your readers would misunderstand **They** and **they**, you could clarify what 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://en/ta/man/translate/writing-pronouns]]) HEB 1 11 fqk2 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://en/ta/man/translate/figs-rpronouns]]) HEB 1 11 g0dt figs-yousingular σὺ…διαμένεις 1 Here, **you yourself** refers to one person, the Son. Therefore, **you yourself** is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 1 11 yl85 translate-unknown σὺ…διαμένεις 1 Here, **continue** is the exact opposite of **perish**. What **continue** means it that **you**, the Son, will never cease to exist or fall apart. If your readers would misunderstand **continue**, 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://en/ta/man/translate/translate-unknown]]) HEB 1 11 qy4e figs-simile πάντες ὡς ἱμάτιον παλαιωθήσονται 1 wear out like a piece of clothing 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 your readers would misunderstand this figure of speech, you could use a comparable simile or express the idea nonfiguratively. Alternate translation: “they will all fall apart like a worn pair of shoes” or “they will eventually come to nothing” (See: [[rc://en/ta/man/translate/figs-simile]]) HEB 1 12 kl5e 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://en/ta/man/translate/figs-quotations]]) HEB 1 12 iar0 figs-yousingular ἑλίξεις…σὺ …εἶ…σου 1 Here, **you**, **yourself**, and **your** refer to one person, the Son. Therefore, all forms of **you** in this verse are singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 1 12 ienx writing-pronouns αὐτούς…ἀλλαγήσονται 1 Just as in the previous verse, **them** and **they** here refer to the “earth” and the “heavens,” which identify everything that God has created. If your readers would misunderstand what **them** and **they** refer to, you could make it explicit. Alternate translation: “the earth and heavens … they will be changed” or “all created things … they will be changed” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 1 12 c2n6 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 your readers would misunderstand the parallelism, and if this would not be good poetry in your culture, you could combine the two statements. Alternate translation: “And as a cloak you will change them” or “And as a garment they will be rolled up and changed” (See: [[rc://en/ta/man/translate/figs-parallelism]]) HEB 1 12 n4hl figs-simile ὡσεὶ περιβόλαιον ἑλίξεις αὐτούς, ὡς ἱμάτιον καὶ ἀλλαγήσονται 1 roll them up like a cloak 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 your readers would misunderstand this figure of speech, you could use a comparable simile or express the idea nonfiguratively. 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://en/ta/man/translate/figs-simile]]) HEB 1 12 iv4r figs-activepassive ὡς ἱμάτιον καὶ ἀλλαγήσονται 1 they will be changed like a piece of clothing 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://en/ta/man/translate/figs-activepassive]]) HEB 1 12 ncsi 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 your readers would misunderstand the parallelism, and if this would not be good poetry in your culture, you could combine the two statements. Alternate translation: “you stay alive forever” or “you yourself are always the same” (See: [[rc://en/ta/man/translate/figs-parallelism]]) HEB 1 12 vg0t 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://en/ta/man/translate/figs-rpronouns]]) HEB 1 12 i761 translate-unknown σὺ…ὁ αὐτὸς εἶ 1 they will be changed Here, to be **the same** is the exact opposite of being **changed**. If your readers would misunderstand **are the same**, you could use a word or phrase that describes someone who never changes. Alternate translation: “you yourself never change” or “you yourself stay what you are” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 1 12 v5mf figs-idiom ἔτη σου οὐκ ἐκλείψουσιν 1 your years do not end Here, **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 your readers would misunderstand this figure of speech, 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://en/ta/man/translate/figs-idiom]]) HEB 1 13 pqs9 writing-quotations πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε 1 General Information: Here the author quotes from an important text, 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” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 1 13 z0hn 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://en/ta/man/translate/figs-quotations]]) HEB 1 13 kz68 figs-rquestion πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου, ὑποπόδιον τῶν ποδῶν σου? 1 But to which of the angels has God said at any time … feet”? 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 said these words to his own Son. If your readers would misunderstand this question, 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://en/ta/man/translate/figs-rquestion]]) HEB 1 13 z0me writing-pronouns εἴρηκέν ποτε 1 Here, **he** refers to God the Father. If your readers would misunderstand **he**, you could make the reference explicit. Alternate translation: “has God ever said” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 1 13 k8j9 figs-yousingular κάθου…σου…σου 1 Here, **Sit** and **you** refer to one person, the Son. Therefore, all forms of **you** in this verse are singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 1 13 s6k7 translate-symaction κάθου ἐκ δεξιῶν μου 1 Sit at my right hand When someone sits at the **right hand** of God, it symbolizes that person’s honor, authority, and ability to rule. If your readers would misunderstand what **Sit at my right hand** means, you could express the idea 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://en/ta/man/translate/translate-symaction]]) HEB 1 13 ee35 figs-synecdoche ἐκ δεξιῶν μου 1 Here,**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 your readers would misunderstand **at my right hand**, 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://en/ta/man/translate/figs-synecdoche]]) HEB 1 13 ulp5 figs-metaphor ἕως ἂν θῶ τοὺς ἐχθρούς σου, ὑποπόδιον τῶν ποδῶν σου 1 until I make your enemies a stool for your feet 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 the point is that God will conquer and shame all the **enemies** of the Son. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “until I make your enemies kneel before you” or “until I conquer and shame your enemies” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 14 fk5v figs-rquestion οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα, εἰς διακονίαν ἀποστελλόμενα, διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν? 1 Are not all angels spirits … inherit salvation? 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 your readers would misunderstand this question, 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://en/ta/man/translate/figs-rquestion]]) HEB 1 14 dbg8 writing-pronouns εἰσὶν 1 Here, **they** refers to the “angels” in [1:13](../01/13.md). If your readers would misunderstand **they**, you could refer to the “angels” explicitly. Alternate translation: “Are the angels” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 1 14 ds6z 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 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://en/ta/man/translate/figs-activepassive]]) HEB 1 14 ivy4 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://en/ta/man/translate/figs-abstractnouns]]) HEB 1 14 v541 figs-metaphor κληρονομεῖν σωτηρίαν 1 for those who will inherit salvation 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “to receive salvation from God” or “to be given salvation by God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 1 14 fgs4 τοὺς μέλλοντας 1 Alternate translation: “those who are about” or “those who are destined” HEB 1 14 id6k 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://en/ta/man/translate/figs-abstractnouns]]) HEB 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 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 Jesus and the salvation he offers are. Translate “angels” the way you did in the previous chapter. (See: [[rc://en/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://en/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 the Bible in general, so if possible preserve this language in your translation. Consider using words that refer to adopted family members. (See: [[rc://en/tw/dict/bible/kt/son]], [[rc://en/tw/dict/bible/kt/children]], and [[rc://en/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. HEB 2 1 x7px grammar-connect-logic-result διὰ τοῦτο 1 Connecting Statement: Here 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 your readers would misunderstand that **Because of this** draws an inference from the previous chapter, you could use a word or phrase that do does draw this inference. Alternate translation: “Because God is speaking through his Son” or “Because of all that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 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” HEB 2 1 ol8m figs-infostructure δεῖ περισσοτέρως προσέχειν ἡμᾶς 1 Here, **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://en/ta/man/translate/figs-infostructure]]) HEB 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 necessary for us to give far more attention that we have been” HEB 2 1 wzt9 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://en/ta/man/translate/figs-abstractnouns]]) HEB 2 1 e724 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://en/ta/man/translate/figs-activepassive]]) HEB 2 1 ayd1 figs-metaphor μήποτε παραρυῶμεν 1 so that we do not drift away from it 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 your readers would misunderstand this metaphor, you could use a comparable figure of speech or express the idea nonfiguratively. Alternate translation: “so that we might not slide from them” or “so that we might not slowly fail to believe” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 2 2 omsr 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 your readers would misunderstand **For**, 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://en/ta/man/translate/grammar-connect-logic-result]]) HEB 2 2 k5kb grammar-connect-condition-fact εἰ γὰρ ὁ…λόγος 1 For if the message 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://en/ta/man/translate/grammar-connect-condition-fact]]) HEB 2 2 gea1 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 your readers would not know that this **message** is Moses’ law, you could make the idea more explicit. Alternate translation: “the message spoken through angels to Moses” or “Moses’ law, which was spoken through angels,” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 2 2 j4fa figs-activepassive ὁ δι’ ἀγγέλων λαληθεὶς λόγος 1 For if the message that was spoken through the angels 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://en/ta/man/translate/figs-activepassive]]) HEB 2 2 u52i figs-abstractnouns πᾶσα παράβασις καὶ παρακοὴ 1 every trespass and disobedience receives just punishment 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://en/ta/man/translate/figs-abstractnouns]]) HEB 2 2 y2y7 figs-doublet παράβασις καὶ παρακοὴ 1 trespass and disobedience Here, **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 your readers would not understand that the author uses the two words to refer to any type of law-breaking, you could express the idea with a single word or phrase. Alternate translation: “misdeed” or “case of law-breaking” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 2 2 qyo8 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://en/ta/man/translate/figs-abstractnouns]]) HEB 2 3 fv4q figs-rquestion πῶς ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας? 1 how then can we escape if we ignore so great a salvation? 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 your readers would misunderstand this question, you could express the idea with a strong negation. Alternate translation: “we will definitely not escape, having neglected so great a salvation.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) HEB 2 3 mrsy 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 your readers would misunderstand what **we escape** from, you could express the idea explicitly. Alternate translation: “will we escape the penalty” or “will we escape just punishment” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 2 3 vond grammar-connect-condition-hypothetical ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας 1 Here, **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 your readers would misunderstand that **having neglected** introduces a possibility, you could use a form that does introduce a possibility. Alternate translation: “will we escape if we neglect so great a salvation” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) HEB 2 3 i2zv translate-unknown ἀμελήσαντες 1 ignore Here, **neglected** refers to ignoring or failing to pay attention to something. If your readers would misunderstand **neglected**, you could use a word or phrase that expresses the idea more clearly. Alternate translation: “pay no attention to” or “consider unimportant” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 2 3 gm6v figs-abstractnouns τηλικαύτης…σωτηρίας? ἥτις 1 This is salvation that was first announced by the Lord and confirmed to us by those who heard it 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://en/ta/man/translate/figs-abstractnouns]]) HEB 2 3 dmsh figs-metonymy τηλικαύτης…σωτηρίας? ἥτις 1 Here, **salvation** figuratively 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 your readers would misunderstand **salvation**, 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://en/ta/man/translate/figs-metonymy]]) HEB 2 3 dyn1 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://en/ta/man/translate/figs-activepassive]]) HEB 2 3 le2l figs-idiom ἀρχὴν λαβοῦσα, λαλεῖσθαι 1 Here, **first having been chosen** identifies that something was the **first** or began some process. If your readers would misunderstand this phrase, 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://en/ta/man/translate/figs-idiom]]) HEB 2 3 fpvx 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://en/ta/man/translate/figs-activepassive]]) HEB 2 4 k4j9 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://en/ta/man/translate/figs-abstractnouns]]) HEB 2 4 li2n 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, **wonders** emphasizes that these acts are amazing or unusual, and **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 testimony in another way. Alternate translation: “by many and various miracles” or “by many signs and various miracles” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 2 4 ix3o translate-unknown Πνεύματος Ἁγίου μερισμοῖς 1 Here, **distributions** refers to specific ways in which the **Holy Spirit** empowers people. Sometimes these specific ways are referred to as “gifts.” If your readers would misunderstand **distributions**, 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://en/ta/man/translate/translate-unknown]]) HEB 2 4 m2p8 figs-abstractnouns κατὰ τὴν αὐτοῦ θέλησιν 1 according to his will 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://en/ta/man/translate/figs-abstractnouns]]) HEB 2 4 jsav writing-pronouns αὐτοῦ 1 Here, **his** could refer to: (1) **God**. Alternate translation: “God’s” (2) **the Holy Spirit**. Alternate translation: “the Spirit’s” or “his own” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 2 5 i3bh grammar-connect-words-phrases γὰρ 1 For it was not to the angels that God subjected Here, **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 your readers would misunderstand **For**, you could use a word or phrase that introduces a new section, or you could leave it untranslated. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 2 5 rqr9 translate-unknown τὴν οἰκουμένην τὴν μέλλουσαν 1 the world to come Here, **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 your readers would misunderstand **the world that is coming**, 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://en/ta/man/translate/translate-unknown]]) HEB 2 5 bztr figs-exclusive λαλοῦμεν 1 Here, **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 your readers would misunderstand that **we** refers to both sides of a conversation, 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://en/ta/man/translate/figs-exclusive]]) HEB 2 6 jh56 writing-quotations διεμαρτύρατο…πού τις λέγων 1 General Information: Here and in the next two verses, the author quotes from an important text, 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://en/ta/man/translate/writing-quotations]]) HEB 2 6 m30v 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 next 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://en/ta/man/translate/figs-quotations]]) HEB 2 6 df5a figs-rquestion τί ἐστιν ἄνθρωπος, ὅτι μιμνῄσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν? 1 What is man, that you are mindful of him? 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 your readers would misunderstand this question, 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://en/ta/man/translate/figs-rquestion]]) HEB 2 6 mz3y 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 your readers would misunderstand the parallelism, and if this would not be good poetry in your culture, you could combine the two statements. Alternate translation: “What is man, that you care about him” or “What is a son of man that you remember him” (See: [[rc://en/ta/man/translate/figs-parallelism]]) HEB 2 6 vj7h 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://en/ta/man/translate/figs-gendernotations]]) HEB 2 6 j50u figs-yousingular μιμνῄσκῃ…ἐπισκέπτῃ 1 Since the author of the quotation is speaking to God, **you** in this verse is singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 2 6 wkd9 figs-idiom υἱὸς ἀνθρώπου 1 Or a son of man, that you care for him? In the culture of the quotation’s author, **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 your readers would misunderstand **son of man**, 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://en/ta/man/translate/figs-idiom]]) HEB 2 6 e47v figs-ellipsis υἱὸς ἀνθρώπου 1 Or a son of man Here, the author does not include “what is” because he used these words in the first part of the sentence. If your readers would misunderstand why the author omits these words, you could include them here. Alternate translation: “what is a son of man” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) HEB 2 7 pig3 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://en/ta/man/translate/figs-quotations]]) HEB 2 7 yb4f figs-yousingular ἠλάττωσας αὐτὸν, βραχύ τι …ἐστεφάνωσας 1 Since the author of the quotation is speaking to God, **you** in this verse is singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 2 7 q9rb figs-gendernotations αὐτὸν…αὐτόν 1 Just as in [2:6](../02/06.md), **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://en/ta/man/translate/figs-gendernotations]]) HEB 2 7 ka5a figs-metaphor ἠλάττωσας αὐτὸν, βραχύ τι παρ’ ἀγγέλους 1 a little lower than the angels 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 your readers would misunderstand **lower than {the} angels**, 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://en/ta/man/translate/figs-metaphor]]) HEB 2 7 s6dd figs-idiom βραχύ τι 1 Here, **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://en/ta/man/translate/figs-idiom]]) HEB 2 7 s85x figs-metaphor δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν 1 you crowned him with glory and honor Here the quotation refers to the **glory** and **honor** that God gave to humans as if they were together a crown placed on the head of a king to signify his power and authority. If your readers would misunderstand **crowned**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “you gave him great glory and honor” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 2 7 tjn6 figs-abstractnouns δόξῃ καὶ τιμῇ 1 made man … crowned him 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://en/ta/man/translate/figs-abstractnouns]]) HEB 2 7 z8ub figs-doublet δόξῃ καὶ τιμῇ 1 Here, **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 your readers would misunderstand why the quotation uses two very similar words, or if you do not have two words that express this particular meaning, you could use one word or phrase here. Alternate translation: “with glory” or “with glorious honor”(See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 2 7 nee4 translate-textvariants τιμῇ 1 After **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://en/ta/man/translate/translate-textvariants]]) HEB 2 8 o9o7 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://en/ta/man/translate/figs-quotations]]) HEB 2 8 yn89 figs-yousingular ὑπέταξας 1 Since the author of the quotation is speaking to God, here **you** is singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 2 8 k5j2 figs-metaphor πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ 1 You put everything in subjection under his feet 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “You made him control all things” or “You gave him authority over all things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 2 8 ac9f figs-gendernotations αὐτοῦ…αὐτῷ…αὐτῷ 1 his feet … to him Just as in [2:6–7](../02/06.md), **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://en/ta/man/translate/figs-gendernotations]]) HEB 2 8 sq9i writing-quotations ἐν τῷ γὰρ ὑποτάξαι τὰ πάντα 1 Here, **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 your readers would misunderstand that **For in** introduces a restatement of part of the quote, 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://en/ta/man/translate/writing-quotations]]) HEB 2 8 nwci writing-pronouns ἀφῆκεν 1 Here, **he** refers to God. If your readers would misunderstand to whom **he* refers, you could make it explicit. Alternate translation: “God left” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 2 8 rf44 figs-doublenegatives οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον 1 He did not leave anything not subjected to him This double negative **nothing not** means that there are no exceptions to how all things will be **subjected** to **him**. If your readers would misunderstand the double negative, 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://en/ta/man/translate/figs-doublenegatives]]) HEB 2 8 xy7c figs-activepassive οὐδὲν…ἀνυπότακτον…τὰ πάντα ὑποτεταγμένα 1 we do not yet see everything subjected to him 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://en/ta/man/translate/figs-activepassive]]) HEB 2 9 wlt0 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 your readers would misunderstand **lower than the angels**, you could use a comparable idiom or a 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://en/ta/man/translate/figs-metaphor]]) HEB 2 9 ma4j figs-activepassive βραχύ τι…ἠλαττωμένον 1 who was made 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://en/ta/man/translate/figs-activepassive]]) HEB 2 9 ck8i figs-idiom βραχύ τι 1 Here, **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 here uses **a little** to refer to time in a play on words. He 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://en/ta/man/translate/figs-idiom]]) HEB 2 9 i4fc figs-metaphor δόξῃ καὶ τιμῇ ἐστεφανωμένον 1 lower than the angels … crowned with glory and honor Here the quotation refers to the **glory** and **honor** that God gave to **Jesus** as if they were together a crown placed on the head of a king to signify his power and authority. If your readers would misunderstand **crowned**, you could use a comparable metaphor or express the idea nonfiguratively. See how you translated this phrase in [2:7](../02/07.md). Alternate translation: “given great glory and honor” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 2 9 uri1 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://en/ta/man/translate/figs-activepassive]]) HEB 2 9 oe0n 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://en/ta/man/translate/figs-abstractnouns]]) HEB 2 9 r53e 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 your readers would misunderstand that Jesus “suffers,” or experiences, **death**, you could express the idea in a more natural way. Alternate translation: “because he suffered death” or “because he experienced death” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 2 9 ovkx 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://en/ta/man/translate/figs-abstractnouns]]) HEB 2 9 bgrc 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://en/ta/man/translate/figs-abstractnouns]]) HEB 2 9 bil4 figs-metaphor γεύσηται θανάτου 1 he might taste death 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “he might experience death” or “he participate in death (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 2 9 yyoa 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://en/ta/man/translate/figs-abstractnouns]]) HEB 2 10 bwa6 grammar-connect-logic-result γὰρ 1 Here, **For** introduces an explanation of how and why Jesus “tastes of death on behalf of everyone.” If your readers would misunderstand **For**, you could use a phrase that introduces an explanation, or you could leave it untranslated. Alternate translation: “Now” or “Here is why that happened:” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 2 10 wsni translate-unknown ἔπρεπεν 1 Here, **it was proper** identifies that something is appropriate or correct for a specific situation. If your readers would misunderstand **it was proper**, you could use a word or phrase that refers to correct or appropriate behavior. Alternate translation: “it was fitting” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 2 10 fjmw writing-pronouns αὐτῷ 1 Here, **him** refers to God the Father, who is the one who “perfects” the **founding leader**, who is Jesus. If your readers would misunderstand to whom **him** refers, you could make it explicit. Alternate translation: “for God the Father” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 2 10 dp82 figs-infostructure πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν, διὰ παθημάτων τελειῶσαι. 1 Here, **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://en/ta/man/translate/figs-infostructure]]) HEB 2 10 ou87 πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα 1 Here, **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 your readers would misunderstand what **having brought** emphasizes, you could make it clearer that it emphasizes the beginning of the “bringing.” Alternate translation: “having started bringing many sons into glory” HEB 2 10 r899 figs-metaphor πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα 1 bring many sons to glory 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 your readers would misunderstand that **glory** is the goal toward which believers are being taken, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “having given glory to many sons” or “having oriented many sons toward glory” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 2 10 l95y figs-gendernotations πολλοὺς υἱοὺς 1 many sons Here, **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 your readers would misunderstand **many sons**, you could use a word or phrase that identifies everyone who believes, both males and females. Alternate translation: “the many sons and daughters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 2 10 scid translate-kinship πολλοὺς υἱοὺς 1 Here, **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 your readers would misunderstand **sons**, you could express the idea by using an analogy. Alternate translation: “having brought believers, who are like God’s sons,” (See: [[rc://en/ta/man/translate/translate-kinship]]) HEB 2 10 nkus 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://en/ta/man/translate/figs-abstractnouns]]) HEB 2 10 sw9t figs-possession τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν 1 the leader of their salvation Here the author uses the possessive form to speak of Jesus, the **founding leader**, who establishes and leads his people to **salvation**. If your readers would misunderstand this form, 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://en/ta/man/translate/figs-possession]]) HEB 2 10 l321 figs-abstractnouns τῆς σωτηρίας αὐτῶν, διὰ παθημάτων 1 complete 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://en/ta/man/translate/figs-abstractnouns]]) HEB 2 11 ky9v grammar-connect-logic-result γὰρ 1 the one who sanctifies Here, **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 your readers would misunderstand **For**, you could use a word or phrase that does introduce an explanation, or you could leave it untranslated. Alternate translation: “Everyone who believes is a son, because” or “He saved them through sufferings because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 2 11 jy9p figs-explicit ὅ…ἁγιάζων, καὶ οἱ ἁγιαζόμενοι 1 General Information: Here, **the one who sanctifies** is Jesus, and **those who are being sanctified** are believers. If your readers would misunderstand to whom these phrases refer, you could make it explicit. Alternate translation: “the one who sanctifies, Jesus, and we who are being sanctified” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 2 11 jzw3 figs-activepassive οἱ ἁγιαζόμενοι 1 those who are sanctified 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://en/ta/man/translate/figs-activepassive]]) HEB 2 11 bj7i figs-explicit ἐξ ἑνὸς πάντες 1 have one source Here, **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://en/ta/man/translate/figs-explicit]]) HEB 2 11 ul23 writing-pronouns οὐκ ἐπαισχύνεται 1 he is not ashamed Here, **he** refers back to the **the one who sanctifies**, who is Jesus. If your readers would misunderstand to whom **he** refers, you could make it explicit. Alternate translation: “Jesus is not ashamed” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 2 11 k1q5 figs-litotes οὐκ ἐπαισχύνεται 1 is not ashamed to call them brothers 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 this is confusing in your language, you can express the meaning positively. Alternate translation: “he is proud” (See: [[rc://en/ta/man/translate/figs-litotes]]) HEB 2 11 h8rz 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://en/ta/man/translate/figs-activepassive]]) HEB 2 11 a8h9 figs-gendernotations ἀδελφοὺς 1 brothers Although **brothers** is masculine, the author is using it to refer to all believers, both men and women. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 2 11 gacv 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. Both **sons** and **brothers** 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 your readers would misunderstand **brothers**, you could express the idea by using an analogy. Alternate translation: “to refer to them as people who are like brothers” (See: [[rc://en/ta/man/translate/translate-kinship]]) HEB 2 12 y2es writing-quotations λέγων 1 Here the author quotes from an important text, 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://en/ta/man/translate/writing-quotations]]) HEB 2 12 dtkn 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://en/ta/man/translate/figs-quotations]]) HEB 2 12 cou1 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 your readers would misunderstand the parallelism, and if this would not be good poetry in your culture, you could combine the two statements. The author of Hebrews particularly focuses on the word **brothers**, so be sure to include that phrase in your translation. Alternate translation: “I will sing praise to you in the midst of my brothers” (See: [[rc://en/ta/man/translate/figs-parallelism]]) HEB 2 12 kewm figs-yousingular σου…σε 1 Since the author of the quotation is speaking to God, here **you** is singular. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 2 12 e88p figs-metonymy τὸ ὄνομά σου 1 I will proclaim your name to my brothers Here, **name** figuratively refers to what the person who has that **name** is like. If your readers would misunderstand **name**, you could express the idea by referring to what the person is like. Alternate translation: “who you are” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 2 12 yh0b figs-gendernotations τοῖς ἀδελφοῖς μου 1 Although **brothers** is masculine, the author of the quotation is using it to refer to all those who worship God, both men and women. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “to my brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 2 12 bui0 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://en/ta/man/translate/translate-kinship]]) HEB 2 12 tn8n figs-explicit ἐκκλησίας 1 from inside the assembly Here, the audience would know that the **assembly** was a gathering to worship God. If your readers would not make this inference, you could express the idea explicitly. Alternate translation: “of the gathering to glorify God” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 2 12 qz6b 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: “in the middle of the people who assemble together” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 2 13 dx1q writing-quotations καὶ πάλιν -1 General Information: Here the author quotes from an important text, 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://en/ta/man/translate/writing-quotations]]) HEB 2 13 efbv 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://en/ta/man/translate/figs-quotations]]) HEB 2 13 s1fp writing-pronouns αὐτῷ 1 And again, Here, **him** refers to God the Father. If you readers would misunderstand to whom **him** refers, you could make it explicit. Alternate translation: “God” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 2 13 y4vb figs-exclamations ἰδοὺ, ἐγὼ 1 Here, **Behold** draws attention to **I and the little children**. It asks the audience to pay special attention to what follows. If your readers would misunderstand **Behold**, you could use a word or phrase that draws attention to what follows. Alternate translation: “Pay attention to me” (See: [[rc://en/ta/man/translate/figs-exclamations]]) HEB 2 13 xap9 translate-kinship τὰ παιδία 1 the children Here, **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 your readers would misunderstand **little children**, you could express the idea by using an analogy. Alternate translation: “the people who are like God’s little children” (See: [[rc://en/ta/man/translate/translate-kinship]]) HEB 2 14 e1ie 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 your readers would misunderstand **Therefore**, 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://en/ta/man/translate/grammar-connect-logic-result]]) HEB 2 14 qj3d translate-kinship τὰ παιδία 1 the children Here, **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://en/ta/man/translate/translate-kinship]]) HEB 2 14 ndv2 figs-idiom κεκοινώνηκεν…μετέσχεν 1 share in flesh and blood Here, **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 your readers would misunderstand **share in** and **shared in**, you could use a word or phrase that refers 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://en/ta/man/translate/figs-idiom]]) HEB 2 14 wj5y 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 more natural 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://en/ta/man/translate/figs-hendiadys]]) HEB 2 14 fy7a writing-pronouns τῶν αὐτῶν 1 he likewise shared in the same Here, **the same {things}** refers back to **flesh and blood**. If your readers would not make this connection, you could make it explicit. Alternate translation: “the same flesh and blood” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 2 14 p878 figs-abstractnouns διὰ τοῦ θανάτου 1 through death 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://en/ta/man/translate/figs-abstractnouns]]) HEB 2 14 zl92 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://en/ta/man/translate/figs-possession]]) HEB 2 14 ij54 figs-abstractnouns τὸ κράτος ἔχοντα τοῦ θανάτου 1 has the power of death 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://en/ta/man/translate/figs-abstractnouns]]) HEB 2 15 w3cr figs-metaphor ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου, διὰ παντὸς τοῦ ζῆν, ἔνοχοι ἦσαν δουλείας 1 This was so that he would free all those who through fear of death lived all their lives in slavery 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 the **fear of death** and how Jesus completely takes away the power that this **fear** had. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. 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://en/ta/man/translate/figs-metaphor]]) HEB 2 15 w0x1 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 in fear of death throughout all their lives” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 2 15 cp8e 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://en/ta/man/translate/figs-abstractnouns]]) HEB 2 15 lhv7 figs-idiom διὰ παντὸς τοῦ ζῆν 1 Here, **throughout all {their} lives** refers to the entire time period when 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://en/ta/man/translate/figs-idiom]]) HEB 2 15 mjxb 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://en/ta/man/translate/figs-activepassive]]) HEB 2 15 llc1 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://en/ta/man/translate/figs-abstractnouns]]) HEB 2 16 c31g grammar-connect-logic-result γὰρ 1 Here, **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 your readers would misunderstand **For**, you could use a word or phrase that introduces an explanation. Alternate translation: “He did those things because”(See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 2 16 b3b3 figs-idiom δήπου 1 Here, **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 proved. If your readers would misunderstand **of course**, 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://en/ta/man/translate/figs-idiom]]) HEB 2 16 ewau 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://en/ta/man/translate/figs-infostructure]]) HEB 2 16 meaw translate-unknown οὐ…ἐπιλαμβάνεται…ἐπιλαμβάνεται. 1 Here, to **take of hold** someone 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://en/ta/man/translate/translate-unknown]]) HEB 2 16 hasp grammar-collectivenouns σπέρματος 1 Here, **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://en/ta/man/translate/grammar-collectivenouns]]) HEB 2 16 yy68 translate-kinship σπέρματος Ἀβραὰμ 1 Here, the **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://en/ta/man/translate/translate-kinship]]) HEB 2 16 mklv translate-names Ἀβραὰμ 1 **Abraham** is the name of a man. He was the man from whom all the Israelites and Jews came from. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 2 17 b0o3 grammar-connect-logic-result ὅθεν 1 Here, **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 your readers would misunderstand **from which**, you could use a word or phrase that introduces an inference or conclusion. Alternate translation: “so you can see that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 2 17 agw2 translate-unknown ὤφειλεν 1 it was necessary for him 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 your readers would misunderstand **he was obligated**, you could use a word or phrase that refers to a necessity. Alternate translation: “it was necessary for him” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 2 17 v3pw figs-gendernotations τοῖς ἀδελφοῖς 1 like his brothers Although **brothers** is masculine, the author is using it to refer to all those who believe in Jesus, both men and women. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “his brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 2 17 xja5 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://en/ta/man/translate/translate-kinship]]) HEB 2 17 uc7e translate-unknown τὰ πρὸς τὸν Θεόν 1 Here **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 your readers would misunderstand **the {things} pertaining to God**, you could use a word or phrase that makes this clear. Alternate translation: “before God” or “concerning God and his presence” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 2 17 u6ch figs-abstractnouns εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ 1 he would bring about the pardon of the people’s sins 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://en/ta/man/translate/figs-abstractnouns]]) HEB 2 18 gqfo grammar-connect-logic-result γὰρ 1 Here, **For** introduces an explanation of how Jesus functions as “a merciful and faithful high priest.” If your readers would misunderstand **For**, you could use a word or phrase that introduces an explanation. Alternate translation: “He can be merciful and faithful because,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 2 18 jnzj figs-rpronouns αὐτὸς 1 Here, **himself** emphasizes Jesus to set up the comparison with everyone else who is **tempted**. If your readers would misunderstand **himself**, you could use a word or phrase that emphasizes **he**, that is, Jesus. Alternate translation: “is one who” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) HEB 2 18 xde4 figs-activepassive πειρασθείς…πειραζομένοις 1 was tempted 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://en/ta/man/translate/figs-activepassive]]) HEB 2 18 a3a6 πέπονθεν αὐτὸς, πειρασθείς 1 who are tempted Here, **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” HEB 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://en/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 experiencing 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://en/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://en/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://en/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://en/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 upset” with the Israelites. This is not a contradiction, because the author knew that the Israelites saw God’s works and that God was upset with them during the same period of “40 years.” There is no need to harmonize these two verses. HEB 3 1 m1cv grammar-connect-logic-result ὅθεν 1 Connecting Statement: Here, **Therefore** introduces an inference from what the author has said about Jesus in [2:5–18](../02/05.md). If your readers would misunderstand **Therefore**, 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://en/ta/man/translate/grammar-connect-logic-result]]) HEB 3 1 tp7e figs-gendernotations ἀδελφοὶ 1 holy brothers Although **brothers** is masculine, the author is using it to refer to all believers, both men and women. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 3 1 af15 figs-possession κλήσεως ἐπουρανίου, μέτοχοι 1 you share in a heavenly calling 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://en/ta/man/translate/figs-possession]]) HEB 3 1 cnk1 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://en/ta/man/translate/figs-abstractnouns]]) HEB 3 1 wb5f κλήσεως ἐπουρανίου 1 Here, **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” HEB 3 1 zma3 translate-unknown τὸν ἀπόστολον 1 the apostle and high priest Here, **apostle** refers to someone who has been sent. In this passage, it does not refer to any of the twelve “apostles.” If your readers would misunderstand **apostle**, you could use a descriptive phrase instead of the word you normally use for the twelve “apostles.” Alternate translation: “the sent one” or “the ambassador” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 3 1 hfyc 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 your readers would misunderstand this form, you could express the idea in a more natural way. Alternate translation: “the apostle and high priest whom we confess” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 3 1 mnd4 figs-abstractnouns τῆς ὁμολογίας ἡμῶν 1 of our confession 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://en/ta/man/translate/figs-abstractnouns]]) HEB 3 2 m4dh writing-pronouns τῷ ποιήσαντι 1 Here, **the one who appointed** is God the Father. If your readers would not know who **the one who appointed** is, you could make it explicit. Alternate translation: “to God, who appointed” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 3 2 my64 translate-names Μωϋσῆς 1 **Moses** is the name of a man. God had him lead the Israelites when he delivered them from being slaves in the land of Egypt. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 3 2 u5qc 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://en/ta/man/translate/figs-extrainfo]]) HEB 3 2 eqp7 figs-metaphor ἐν τῷ οἴκῳ αὐτοῦ 1 in God’s house Here, **house** figuratively refers to a group of people, here the Israelites. If your readers would misunderstand **house**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “among God’s tribe” or “in his clan” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 3 2 k4u8 writing-pronouns αὐτοῦ 1 Here, **his** refers to God. If your readers would misunderstand **his**, you could make the idea explicit. Alternate translation: “God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 3 2 wnzn 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://en/ta/man/translate/translate-textvariants]]) HEB 3 3 os46 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://en/ta/man/translate/translate-versebridge]]) HEB 3 3 b1zp writing-pronouns οὗτος 1 Here, **this one** refers to Jesus, the Son. If your readers would misunderstand **this one**, you could clarify to whom it refers. Alternate translation: “Jesus” or “this Jesus” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 3 3 py5n figs-activepassive οὗτος…ἠξίωται 1 Jesus has been considered 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://en/ta/man/translate/figs-activepassive]]) HEB 3 3 yl7d 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://en/ta/man/translate/figs-abstractnouns]]) HEB 3 3 c7er translate-names Μωϋσῆν 1 **Moses** is the name of a man. God had him lead the Israelites when he delivered them from being slaves in the land of Egypt. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 3 3 w8v5 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://en/ta/man/translate/figs-abstractnouns]]) HEB 3 3 i68f τοῦ οἴκου…αὐτόν 1 Here the author uses **house** nonfiguratively 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” HEB 3 4 wvw1 figs-activepassive πᾶς…οἶκος κατασκευάζεται ὑπό τινος 1 every house is built by someone 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://en/ta/man/translate/figs-activepassive]]) HEB 3 4 aya1 πᾶς…οἶκος 1 Here, just as in [3:3](../03/03.md), the author uses **house** nonfiguratively 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: “every structure” HEB 3 4 f8n8 figs-metaphor ὁ…πάντα κατασκευάσας 1 the one who built everything Here the author speaks as if everything that God created were a “house” that God **built**. He speaks in this 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://en/ta/man/translate/figs-metaphor]]) HEB 3 5 c8wh 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 do so with a footnote. (See: [[rc://en/ta/man/translate/figs-extrainfo]]) HEB 3 5 zjna translate-names Μωϋσῆς 1 **Moses** is the name of a man. God had him lead the Israelites when he delivered them from being slaves in the land of Egypt. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 3 5 d57q figs-metaphor ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ 1 in God’s entire house Here, **house** figuratively refers to a group of people, here 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://en/ta/man/translate/figs-metaphor]]) HEB 3 5 uz5d writing-pronouns αὐτοῦ 1 Here, **his** refers to God. If your readers would misunderstand **his**, you could make the idea explicit. Alternate translation: “God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 3 5 m4xr figs-abstractnouns εἰς μαρτύριον τῶν 1 bearing witness about the things 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://en/ta/man/translate/figs-abstractnouns]]) HEB 3 5 u37w 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://en/ta/man/translate/figs-explicit]]) HEB 3 5 gt8c figs-activepassive λαληθησομένων 1 were to be spoken of in the future 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://en/ta/man/translate/figs-activepassive]]) HEB 3 6 nsfg 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://en/ta/man/translate/figs-ellipsis]]) HEB 3 6 dgt5 guidelines-sonofgodprinciples Υἱὸς 1 Son **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://en/ta/man/translate/guidelines-sonofgodprinciples]]) HEB 3 6 pfrj figs-explicit ἐπὶ τὸν οἶκον αὐτοῦ 1 Here, **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 your readers would misunderstand the implications of **over his house**, you could make them explicit. Alternate translation: “in charge of his house” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 3 6 djm7 figs-metaphor ἐπὶ τὸν οἶκον αὐτοῦ, οὗ οἶκός ἐσμεν ἡμεῖς 1 in charge of God’s house Here, **house** figuratively refers to a group of people, here 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://en/ta/man/translate/figs-metaphor]]) HEB 3 6 x89x writing-pronouns αὐτοῦ, οὗ 1 Here, **his* and **whose** refer to God. If your readers would misunderstand **his** and **whose**, you could make the idea explicit. Alternate translation: “God’s … whose” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 3 6 u94p 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://en/ta/man/translate/figs-infostructure]]) HEB 3 6 tlak 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://en/ta/man/translate/grammar-connect-condition-hypothetical]]) HEB 3 6 v817 translate-unknown κατάσχωμεν 1 Here, **hold fast** refers to continuing to firmly believe or trust something, particularly something that one has been told. If your readers would misunderstand **hold fast**, 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://en/ta/man/translate/translate-unknown]]) HEB 3 6 kp9y figs-abstractnouns τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος κατάσχωμεν 1 if we hold fast to our courage and the hope of which we boast If your language does not use abstract nouns for the ideas behind **confidence**, **boasting**, and **hope**, you could express ideas by using a 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://en/ta/man/translate/figs-abstractnouns]]) HEB 3 6 br2z 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 your readers would misunderstand that form, you could use a more natural construction. Alternate translation: “the confidence and the boasting concerning our hope” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 3 7 qry7 grammar-connect-logic-result διό 1 Here, **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 your readers would misunderstand **Therefore**, you could use a word or phrase that introduces an exhortation that is based on a previous statement. Alternate translation: “So then”(See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 3 7 c4sl writing-quotations καθὼς λέγει τὸ Πνεῦμα τὸ Ἅγιον 1 General Information: Here and in the next four verses, the author quotes from an important text, 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://en/ta/man/translate/writing-quotations]]) HEB 3 7 vcio 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://en/ta/man/translate/figs-quotations]]) HEB 3 7 ntzk translate-unknown σήμερον 1 Here, **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 your readers would misunderstand **Today**, 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://en/ta/man/translate/translate-unknown]]) HEB 3 7 u66q grammar-connect-condition-fact ἐὰν 1 if you hear his voice 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://en/ta/man/translate/grammar-connect-condition-fact]]) HEB 3 7 vjjn writing-pronouns αὐτοῦ 1 Here, **his** refers to God. If your readers would misunderstand **his*, you could make the idea explicit. Alternate translation: “God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 3 8 i2je 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://en/ta/man/translate/figs-quotations]]) HEB 3 8 gl2k figs-idiom μὴ σκληρύνητε τὰς καρδίας ὑμῶν 1 do not harden your hearts When someone “hardens their heart,” it means that they being stubborn and refusing 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 nonfiguratively. Alternate translation: “do not be stubborn” or “do not be headstrong” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 3 8 uu0d 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 your readers would misunderstand what the author is referring to here, 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://en/ta/man/translate/figs-explicit]]) HEB 3 8 lik3 figs-abstractnouns ἐν τῷ παραπικρασμῷ 1 as in the rebellion, in the time of testing in the wilderness 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://en/ta/man/translate/figs-abstractnouns]]) HEB 3 8 kddy figs-possession τὴν ἡμέραν τοῦ πειρασμοῦ 1 Here the author uses the possessive form to identify a **day** on which **testing** occurred. If your readers would misunderstand that form, you could express the idea in a more natural way. Alternate translation: “the day when they tested God” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 3 9 e6n7 figs-quotations οὗ ἐπείρασαν οἱ πατέρες ὑμῶν ἐν δοκιμασίᾳ, καὶ εἶδον τὰ ἔργα μου, 1 General Information: 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: “where your fathers tested him by examination, and they saw his works” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 3 9 i3wb translate-kinship οἱ πατέρες ὑμῶν 1 your ancestors Here, **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://en/ta/man/translate/translate-kinship]]) HEB 3 9 bbzv figs-gendernotations οἱ πατέρες ὑμῶν 1 Although **fathers** is masculine, it refers to any ancestors, both male and female. If your readers would misunderstand **fathers**, you could use a non-gendered word or refer to both genders. Alternate translation: “your fathers and mothers” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 3 9 uj2z 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 your readers would misunderstand this change, 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://en/ta/man/translate/figs-123person]]) HEB 3 9 td5w figs-doublet ἐπείρασαν…ἐν δοκιμασίᾳ 1 Here, **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 your readers would misunderstand why the author includes both words, 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://en/ta/man/translate/figs-doublet]]) HEB 3 9 q7c2 figs-abstractnouns ἐν δοκιμασίᾳ 1 by testing me 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://en/ta/man/translate/figs-abstractnouns]]) HEB 3 9 k3kf 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://en/ta/man/translate/figs-abstractnouns]]) HEB 3 9 fg7n figs-explicit καὶ εἶδον τὰ ἔργα μου 1 Here, **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://en/ta/man/translate/figs-explicit]]) HEB 3 10 cgs9 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 upset with that generation, and he said, ‘They are always going astray in their hearts, and they have not known my ways.’” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 3 10 qap2 figs-infostructure τεσσεράκοντα ἔτη 1 Here, **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://en/ta/man/translate/figs-infostructure]]) HEB 3 10 upb8 translate-unknown προσώχθισα 1 I was displeased Here, **I was upset** indicates that God was properly angry or displeased with the Israelites. If your readers would misunderstand **I was upset**, you could use a word or phrase that refers to proper or appropriate anger and displeasure. Alternate translation: “I was displeased” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 3 10 ohlh 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 upset … I said” (See: [[rc://en/ta/man/translate/figs-123person]]) HEB 3 10 bfu5 figs-quotesinquotes εἶπον, ἀεὶ πλανῶνται τῇ καρδίᾳ; αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς 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 said that they are always going astray in their hearts, and they have not known my ways.” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]]) HEB 3 10 lz7n 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 your readers would misunderstand the parallelism, and if this would not be good poetry in your culture, you could combine the two statements. Alternate translation: “They are always going astray from my ways in their hearts” or “Their hearts have never know my ways” (See: [[rc://en/ta/man/translate/figs-parallelism]]) HEB 3 10 kh4v figs-metaphor ἀεὶ πλανῶνται 1 They have always gone astray in their hearts 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “They are not following me” or “They are happy to disobey me” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 3 10 rmqh figs-metonymy τῇ καρδίᾳ 1 In the author’s culture, **hearts** are the places where humans think and plan. If your readers would misunderstand **hearts**, you could refer to the place where humans think in your culture or express the idea nonfiguratively. Alternate translation: “in their minds” or “in what they plan” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 3 10 l5t7 figs-metaphor τὰς ὁδούς μου 1 They have not known my ways 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “how I want them to conduct their lives” or “what I value” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 3 11 mu48 grammar-connect-words-phrases ὡς 1 Here, **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://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 3 11 ipk1 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 upset 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://en/ta/man/translate/figs-quotations]]) HEB 3 11 yyhz 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://en/ta/man/translate/figs-abstractnouns]]) HEB 3 11 kl9e 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://en/ta/man/translate/figs-quotesinquotes]]) HEB 3 11 h967 grammar-connect-condition-contrary εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου 1 Here God uses **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 your readers would misunderstand this form, you could express the idea with a strong negation. Alternate translation: “They will never enter into my rest!” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) HEB 3 11 tz3l figs-explicit εἰσελεύσονται εἰς τὴν κατάπαυσίν μου 1 They will never enter my rest Here, **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://en/ta/man/translate/figs-explicit]]) HEB 3 11 tsov 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://en/ta/man/translate/figs-abstractnouns]]) HEB 3 12 m9tf βλέπετε 1 Alternate translation: “Be careful” HEB 3 12 gv84 figs-gendernotations ἀδελφοί 1 brothers Although **brothers** is masculine, the author is using it to refer to all believers, both men and women. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 3 12 lma5 figs-metonymy ἔν τινι ὑμῶν καρδία πονηρὰ ἀπιστίας 1 there will not be anyone with an evil heart of unbelief, a heart that turns away from the living God In the author’s culture, the **heart** is the place where humans think and plan. If your readers would misunderstand **heart**, you could refer to the place where humans think in your culture or express the idea nonfiguratively. 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://en/ta/man/translate/figs-metonymy]]) HEB 3 12 gua2 figs-possession καρδία πονηρὰ ἀπιστίας 1 Here the author uses the possessive form to describe a **heart** that is characterized by **unbelief**. If your readers would misunderstand that form, 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://en/ta/man/translate/figs-possession]]) HEB 3 12 d5ny 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://en/ta/man/translate/figs-abstractnouns]]) HEB 3 12 msir grammar-connect-time-simultaneous ἐν τῷ ἀποστῆναι 1 Here, **in the falling away** refers to something that happens at the same time as having **a wicked heart of unbelief**. If your readers would misunderstand **in the falling away**, you could use a form that introduces simultaneous action. Alternate translation: “while you fall away” or “which falls away” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) HEB 3 12 d2j6 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “in the turning away from” or “in rejecting” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 3 12 kjm7 figs-idiom Θεοῦ ζῶντος 1 the living God Here, **the living God** identifies God as the one who “lives” and possibly as the one who gives “life.”The primary point is that Godactually “lives,” unlike idols and other things that people call “god.”If your readers would misunderstand **the living God**, 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://en/ta/man/translate/figs-idiom]]) HEB 3 13 d3k2 writing-quotations ἄχρις οὗ, τὸ σήμερον, καλεῖται 1 as long as it is called “today,” 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://en/ta/man/translate/writing-quotations]]) HEB 3 13 jn9s 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 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: “as long as we live in the time that we call ‘this day’” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 3 13 m1e7 figs-activepassive μὴ σκληρυνθῇ τις ἐξ ὑμῶν ἀπάτῃ τῆς ἁμαρτίας 1 no one among you will be hardened by the deceitfulness of sin 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://en/ta/man/translate/figs-activepassive]]) HEB 3 13 b198 figs-metaphor σκληρυνθῇ…ἀπάτῃ τῆς ἁμαρτίας 1 no one among you will be hardened by the deceitfulness of sin Here the author speaks of becoming stubborn or unwilling to obey or trust in God as if the person were **hardened**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “becomes stubborn because of the deceitfulness of sin” or “stops trusting God because of the deceitfulness of sin” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 3 13 enjy figs-possession ἀπάτῃ τῆς ἁμαρτίας 1 Here the author uses the possessive form to characterize **sin** as something that has **deceitfulness**. If your readers would misunderstand that **sin** “deceives,” you could express the idea more naturally. Alternate translation: “by sin deceiving you” or “by the way that sin deceives” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 3 13 sye2 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://en/ta/man/translate/figs-abstractnouns]]) HEB 3 14 znu5 grammar-connect-logic-result γὰρ 1 General Information: Here, **For** introduces a reason why the audience should “exhort one another”(see [3:13](../03/13.md)). If your readers would misunderstand **For**, you could use a word or phrase that introduces a reason for an exhortation. Alternate translation: “You should do that because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 3 14 f52j figs-possession μέτοχοι…τοῦ Χριστοῦ γεγόναμεν 1 For we have become 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://en/ta/man/translate/figs-possession]]) HEB 3 14 e753 grammar-connect-condition-hypothetical ἐάνπερ 1 if we firmly hold to our confidence in him 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://en/ta/man/translate/grammar-connect-condition-hypothetical]]) HEB 3 14 zskg translate-unknown βεβαίαν κατάσχωμεν 1 Here, **hold firm** refers to continuing to firmly believe or trust something, particularly something that one has been told. If your readers would misunderstand **hold firm**, 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://en/ta/man/translate/translate-unknown]]) HEB 3 14 j3aq figs-abstractnouns τὴν ἀρχὴν τῆς ὑποστάσεως 1 from the beginning 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://en/ta/man/translate/figs-abstractnouns]]) HEB 3 14 l9en figs-euphemism μέχρι τέλους 1 to the end Here, **the end** could be: (1) a polite way of referring to when a person dies. Alternate translation: “until our lives end” (2) the **end** of the world, when Jesus comes back. Alternate translation: “until Jesus comes back” (See: [[rc://en/ta/man/translate/figs-euphemism]]) HEB 3 15 yxn7 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://en/ta/man/translate/figs-infostructure]]) HEB 3 15 bym1 figs-activepassive λέγεσθαι 1 it has been said 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://en/ta/man/translate/figs-activepassive]]) HEB 3 15 wa11 writing-quotations ἐν τῷ λέγεσθαι 1 if you hear his voice Here the author uses **it is said** to requote a part of the quotation that he introduced earlier (see especially [3:7b–8a](../03/07.md)). If your readers would misunderstand that the author is requoting the previous quotation to focus on a specific portion of it, 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://en/ta/man/translate/writing-quotations]]) HEB 3 15 j8dh figs-quotations ἐν τῷ λέγεσθαι, σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ. 1 as in the rebellion 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://en/ta/man/translate/figs-quotations]]) HEB 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. HEB 3 16 inhs grammar-connect-words-phrases γὰρ 1 Here, **For** introduces [3:16–19](../03/16.md), which further explain the quotation. If your readers would misunderstand **For**, you could use a word or phrase that introduces an explanation. Alternate translation: “In the quotation,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 3 16 b4jy 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 your readers would misunderstand these questions, 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://en/ta/man/translate/figs-rquestion]]) HEB 3 16 pwl2 figs-distinguish ἀκούσαντες…ἐξελθόντες 1 Who was it who heard God and rebelled? Was it not all those who came out of Egypt through Moses? Here, **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 identifies, not one that simply describes. Alternate translation: “that heard … that came out” (See: [[rc://en/ta/man/translate/figs-distinguish]]) HEB 3 16 ldi4 ἀκούσαντες παρεπίκραναν 1 The author uses **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” HEB 3 16 yfdd figs-go οἱ ἐξελθόντες 1 Here, **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://en/ta/man/translate/figs-go]]) HEB 3 16 j14d translate-names ἐξ Αἰγύπτου 1 **Egypt** is the name of a country in northern Africa. The Israelites were slaves in this country until they **came out from** it. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 3 16 djja translate-names διὰ Μωϋσέως 1 **Moses** is the name of a man. God had him lead the Israelites when he delivered them from being slaves in the land of Egypt. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 3 17 swy4 figs-rquestion τίσιν…προσώχθισεν τεσσεράκοντα ἔτη? οὐχὶ τοῖς ἁμαρτήσασιν, ὧν τὰ κῶλα ἔπεσεν ἐν τῇ ἐρήμῳ? 1 With whom was he angry for forty years? Was it not with those who sinned, whose dead bodies fell in the wilderness? 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 your readers would misunderstand these questions, you could express the idea by using a form that identifies those **with whom he was upset** with **those who sinned**. Alternate translation: “you know who they are with whom he was upset for 40 years. It was with those who sinned, whose corpses fell in the wilderness.” or “with whom was he upset for 40 years? It was with those who sinned, whose corpses fell in the wilderness.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) HEB 3 17 goid προσώχθισεν τεσσεράκοντα ἔτη 1 The author uses **was he upset** and **for 40 years** to refer back to the words that the quotation used. See how you translated “I was upset” and “for 40 years” in [3:10](../03/10.md). Alternate translation: “was he displeased for those 40 years” HEB 3 17 uhga 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 your readers would misunderstand this figure of speech, 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://en/ta/man/translate/figs-idiom]]) HEB 3 18 l1gc figs-rquestion τίσιν…ὤμοσεν μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν αὐτοῦ, εἰ μὴ τοῖς ἀπειθήσασιν? 1 To whom did he swear that they would not enter his rest, if it was not to those who disobeyed him? 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 your readers would misunderstand this question, 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://en/ta/man/translate/figs-rquestion]]) HEB 3 18 q16u ὤμοσεν μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν αὐτοῦ 1 they would not enter his rest The author uses **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,’” HEB 3 19 impp grammar-connect-words-phrases καὶ 1 Here, **And** introduces a summary or conclusion for the argument, especially for what the author has said in [3:16–18](../03/16.md). If your readers would misunderstand **And**, you could use a word or phrase that introduces a summary or conclusion. Alternate translation: “Therefore,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 3 19 henz 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 that it was because of unbelief that they were not able to enter”(See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 3 19 u2mo figs-metaphor βλέπομεν 1 Here the author uses **we see** figuratively to refer to knowing or understanding something. If your readers would misunderstand this figure of speech, you could express the idea nonfiguratively. Alternate translation: “we learn” or “we know” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 3 19 evf1 figs-explicit εἰσελθεῖν 1 Here the author uses **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 your readers would misunderstand that **enter** refers back to this quotation, you could make the reference more explicit. Alternate translation: “to enter into God’s rest” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 3 19 x18z figs-abstractnouns δι’ ἀπιστίαν 1 because of unbelief 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://en/ta/man/translate/figs-abstractnouns]]) HEB 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://en/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://en/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://en/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://en/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://en/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://en/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. 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. HEB 4 1 ay25 grammar-connect-logic-result οὖν 1 Therefore Here, **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 your readers would misunderstand **Therefore**, 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://en/ta/man/translate/grammar-connect-logic-result]]) HEB 4 1 n98m figs-doublenegatives φοβηθῶμεν…μήποτε καταλειπομένης 1 Connecting Statement: If your readers would misunderstand why the author puts two negative words together, 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://en/ta/man/translate/figs-doublenegatives]]) HEB 4 1 ti1x 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 your readers would misunderstand a **promise** remaining, 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://en/ta/man/translate/figs-idiom]]) HEB 4 1 zta2 figs-abstractnouns μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ 1 none of you might seem to have failed to reach the promise left behind for you to enter God’s rest 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://en/ta/man/translate/figs-abstractnouns]]) HEB 4 1 gg3v figs-explicit εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ 1 Here and throughout this chapter, **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://en/ta/man/translate/figs-explicit]]) HEB 4 1 ev85 figs-abstractnouns τὴν κατάπαυσιν αὐτοῦ 1 to enter God’s rest 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://en/ta/man/translate/figs-abstractnouns]]) HEB 4 1 hxln δοκῇ…ὑστερηκέναι 1 Here, **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” HEB 4 2 ioq6 grammar-connect-words-phrases γάρ 1 Here, **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 your readers would misunderstand **For**, you could use a word or phrase that introduces an explanation. Alternate translation: “That is especially true because” or “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 4 2 m74h figs-activepassive καὶ…ἐσμεν εὐηγγελισμένοι καθάπερ κἀκεῖνοι 1 For we were told the good news just as they were 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://en/ta/man/translate/figs-activepassive]]) HEB 4 2 zc7k figs-ellipsis καθάπερ κἀκεῖνοι 1 This phrase leaves out some words that many languages might need to be complete. If your readers might misunderstand this, you could supply these words from the first half of the sentence. Alternate translation: “just they also had good news proclaimed to them” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) HEB 4 2 znk9 writing-pronouns κἀκεῖνοι…ἐκείνους 1 as they were Here, **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://en/ta/man/translate/writing-pronouns]]) HEB 4 2 qtgc 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 your readers would misunderstand that form, you could express the idea in a more natural way. Alternate translation: “the message that they heard” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 4 2 zza4 grammar-connect-logic-result μὴ συνκεκερασμένους 1 But that message did not benefit those who did not unite in faith with those who obeyed Here, **not having been mixed** 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 mixed” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 4 2 vexi translate-unknown μὴ συνκεκερασμένους τῇ πίστει τοῖς ἀκούσασιν 1 Here, **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, **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://en/ta/man/translate/translate-unknown]]) HEB 4 2 fzjj 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://en/ta/man/translate/translate-textvariants]]) HEB 4 2 zwpf 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://en/ta/man/translate/figs-activepassive]]) HEB 4 2 uinq 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://en/ta/man/translate/figs-abstractnouns]]) HEB 4 3 n6dw grammar-connect-words-phrases γὰρ 1 Here, **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 your readers would misunderstand **For**, you could use a word or phrase that introduces further explanation. Alternate translation: “In fact,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 4 3 w6t4 figs-explicit εἰσερχόμεθα…εἰς κατάπαυσιν, οἱ πιστεύσαντες 1 we who have believed enter that rest Here, **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://en/ta/man/translate/figs-explicit]]) HEB 4 3 egfo figs-explicit καθὼς εἴρηκεν 1 Here, **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://en/ta/man/translate/figs-explicit]]) HEB 4 3 x2kq writing-quotations καθὼς εἴρηκεν 1 just as he said Here the author uses **just as he said** to requote a part of the quotation that he introduced earlier (see especially [3:11](../03/11.md)). If your readers would misunderstand that the author is requoting the previous quotation to focus on a specific portion of it, 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://en/ta/man/translate/writing-quotations]]) HEB 4 3 lncz writing-pronouns εἴρηκεν 1 Here, **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://en/ta/man/translate/writing-pronouns]]) HEB 4 3 v4q4 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://en/ta/man/translate/figs-quotations]]) HEB 4 3 qfs8 ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου 1 As I swore in my wrath 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. HEB 4 3 k1ld figs-explicit καίτοι τῶν ἔργων 1 They will never enter my rest Here, **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 your readers would misunderstand this connection, you could expression the idea more explicitly. Alternate translation: “but despite that, his works” or “although the rest is available even now, for his works” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 4 3 x8zv figs-activepassive τῶν ἔργων…γενηθέντων 1 his works were finished 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://en/ta/man/translate/figs-activepassive]]) HEB 4 3 af1l 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://en/ta/man/translate/figs-abstractnouns]]) HEB 4 3 ypr4 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://en/ta/man/translate/figs-abstractnouns]]) HEB 4 3 vym3 figs-metaphor ἀπὸ καταβολῆς κόσμου 1 from the foundation of the world 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 your readers would misunderstand **{the} foundation of {the} world**, 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://en/ta/man/translate/figs-metaphor]]) HEB 4 4 q2n3 grammar-connect-words-phrases γάρ 1 Here, **For** introduces the proof for what the author has claimed about how God’s “works were finished from the foundation of the world” (). If your readers would misunderstand **For**, you could use a word or phrase that introduces proof or support. Alternate translation: “In fact,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 4 4 fzgj writing-pronouns εἴρηκεν…που 1 Here, just as in [4:3](../04/03.md), **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://en/ta/man/translate/writing-pronouns]]) HEB 4 4 hsuj writing-quotations εἴρηκεν…που περὶ τῆς ἑβδόμης οὕτως 1 Here the author quotes from an important text, 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 Scripture 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://en/ta/man/translate/writing-quotations]]) HEB 4 4 a7ij 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://en/ta/man/translate/figs-quotations]]) HEB 4 4 hbm5 translate-ordinal τῆς ἑβδόμης…τῇ ἡμέρᾳ τῇ ἑβδόμῃ 1 the seventh day If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “day seven … day seven” (See: [[rc://en/ta/man/translate/translate-ordinal]]) HEB 4 4 jojq 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://en/ta/man/translate/figs-abstractnouns]]) HEB 4 4 ghxk figs-explicit πάντων τῶν ἔργων αὐτοῦ 1 Here, **all his works** refers specifically to the **works** of creation. The quotation does not mean that God stopped doing everything. If your readers would misunderstand this, you could make the idea explicit. Alternate translation: “all his works of creating” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 4 5 zq16 writing-quotations καὶ ἐν τούτῳ πάλιν 1 it still remains that some will enter his rest Here the author uses **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 your readers would misunderstand that the author is requoting the previous quotation to focus on a specific portion of it, 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://en/ta/man/translate/writing-quotations]]) HEB 4 5 zwlk 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://en/ta/man/translate/figs-quotations]]) HEB 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. HEB 4 6 hptv grammar-connect-logic-result οὖν 1 Here, **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://en/ta/man/translate/grammar-connect-logic-result]]) HEB 4 6 twwv 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 your readers would misunderstand **it remains**, 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://en/ta/man/translate/figs-idiom]]) HEB 4 6 f3pz 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://en/ta/man/translate/figs-explicit]]) HEB 4 6 uyfr 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 your readers would misunderstand who these people are, you could make the reference 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://en/ta/man/translate/figs-explicit]]) HEB 4 6 z0pz 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://en/ta/man/translate/figs-abstractnouns]]) HEB 4 7 s964 writing-pronouns πάλιν…ὁρίζει 1 Here, just as in [4:3–4](../04/03.md), **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://en/ta/man/translate/writing-pronouns]]) HEB 4 7 w90d πάλιν 1 Here, **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 your readers would misunderstand **again**, 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” HEB 4 7 z7bj 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://en/ta/man/translate/figs-idiom]]) HEB 4 7 y2tm ἐν Δαυεὶδ λέγων 1 General Information: The 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” HEB 4 7 gkqr 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 your readers would misunderstand **after so much time**, 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://en/ta/man/translate/figs-explicit]]) HEB 4 7 lsp6 writing-quotations καθὼς προείρηται 1 do not harden your hearts Here the author uses **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 your readers would misunderstand that the author is requoting the previous quotation to focus on a specific portion of it, 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://en/ta/man/translate/writing-quotations]]) HEB 4 7 yojd 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://en/ta/man/translate/figs-activepassive]]) HEB 4 7 bp6u figs-quotations προείρηται, σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν 1 if you hear his voice 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://en/ta/man/translate/figs-quotations]]) HEB 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. HEB 4 8 s78r grammar-connect-words-phrases γὰρ 1 Here, **For** introduces further explanation about the day called “Today.” If your readers would misunderstand **For**, you could use a word or phrase that introduces explanation, or you could leave it untranslated. Alternate translation: “Further,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 4 8 st4l translate-names Ἰησοῦς 1 **Joshua** is the name of a man. God chose him to lead the Israelites when they entered the land that God had promised to give them. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 4 8 fp52 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://en/ta/man/translate/grammar-connect-condition-contrary]]) HEB 4 8 mdq9 figs-metaphor αὐτοὺς Ἰησοῦς κατέπαυσεν 1 if Joshua had given them rest 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 your readers would misunderstand that the **rest** comes from God, who worked through **Joshua**, you could express the idea more naturally. Alternate translation: “God had used Joshua to give them rest” or “Joshua had helped them rest” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 4 8 kskn figs-explicit αὐτοὺς…κατέπαυσεν 1 See how you translated **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://en/ta/man/translate/figs-explicit]]) HEB 4 8 o9qb 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://en/ta/man/translate/figs-abstractnouns]]) HEB 4 8 wl6l writing-pronouns οὐκ ἂν…ἐλάλει 1 Here, just as in [4:7](../04/07.md), **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://en/ta/man/translate/writing-pronouns]]) HEB 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 in which people can “enter the rest.” If your readers would misunderstand **day**, you could use a word or phrase that refers to a specific point in time. Alternate translation: “time” or “moment in time” HEB 4 8 jjkr figs-explicit μετὰ ταῦτα 1 Here, **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 settled down 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 your readers would misunderstand what **these {things}** refer to, you could express the idea more explicitly. Alternate translation: “after Joshua led the people into the land” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 4 9 ob3p grammar-connect-logic-result ἄρα 1 Here, **Therefore** introduces the conclusion to the argument in [4:3–8](../04/03.md). If your readers would misunderstand **Therefore**, you could use a word or phrase that introduces a conclusion. Alternate translation: “So then” or “In conclusion” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 4 9 vhx9 figs-idiom ἀπολείπεται σαββατισμὸς 1 there is still a Sabbath rest reserved for God’s people When something **remains**, people can still access or make use of it. In other words, the **Sabbath rest** is still valid or available. If your readers would misunderstand **there remains**, 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://en/ta/man/translate/figs-idiom]]) HEB 4 9 qe6x translate-unknown σαββατισμὸς 1 a Sabbath rest 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://en/ta/man/translate/translate-unknown]]) HEB 4 10 nyix grammar-connect-words-phrases γὰρ 1 Here, **For** introduces further explanation of **rest**. If your readers would misunderstand **For**, you could use a word that introduces an explanation, or you could leave it untranslated. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 4 10 i6eh 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://en/ta/man/translate/figs-pastforfuture]]) HEB 4 10 ej9y figs-explicit ὁ…εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ 1 he who enters into God’s rest 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://en/ta/man/translate/figs-explicit]]) HEB 4 10 dg2d writing-pronouns αὐτοῦ 1 Here, **his** refers to God. If your readers would misunderstand **his**, you could make to whom it refers explicit. Alternate translation: “God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 4 10 xmgn figs-gendernotations αὐτὸς…αὐτοῦ 1 Although **himself** and **his** are masculine, they refer to anyone, both male and female. If your readers would misunderstand **himself** and **his**, you could use non-gendered words or refer to both genders. Alternate translation: “himself or herself … his or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 4 10 rdm0 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://en/ta/man/translate/figs-rpronouns]]) HEB 4 10 r3jy 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://en/ta/man/translate/figs-abstractnouns]]) HEB 4 10 sj1t 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 your readers would misunderstand how God rested from his **works**, 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://en/ta/man/translate/figs-explicit]]) HEB 4 11 fem2 grammar-connect-logic-result οὖν 1 Here, **Therefore** introduces an exhortation that is based on what the author has argued in [3:7–4:10](../03/07.md). If your readers would misunderstand **Therefore**, 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://en/ta/man/translate/grammar-connect-logic-result]]) HEB 4 11 vyo4 translate-unknown σπουδάσωμεν 1 Here, **let us be eager** refers to focusing on and working hard to accomplish some specific goal. If your readers would misunderstand **let us be eager**, 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://en/ta/man/translate/translate-unknown]]) HEB 4 11 bmg5 figs-explicit εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν 1 let us be eager to enter that rest See how you translated “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://en/ta/man/translate/figs-explicit]]) HEB 4 11 rtj7 figs-metaphor ἐν…πέσῃ 1 will fall into the kind of disobedience that they did 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “might fail by following” or “might follow” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 4 11 eoso figs-possession τῷ αὐτῷ…ὑποδείγματι…τῆς ἀπειθείας 1 Here the author uses the possessive form to show that the **example** is the **disobedience**. If your readers would misunderstand that form, 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://en/ta/man/translate/figs-possession]]) HEB 4 11 uznd 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://en/ta/man/translate/figs-abstractnouns]]) HEB 4 12 iwtk grammar-connect-words-phrases γὰρ 1 Here, **For** introduces a further reason for why we need to “be eager” ([4:11](../04/11.md)). If your readers would misunderstand **For**, you could use a word or phrase that introduces the basis for an exhortation. Alternate translation: “We should do that because” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 4 12 h5d2 figs-metonymy ὁ λόγος τοῦ Θεοῦ 1 the word of God is living Here, **word** figuratively represents what someone says in words. If your readers would misunderstand **word**, you could use an equivalent expression or plain language. Alternate translation: “the message of God” or “what God says” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 4 12 hnc2 figs-possession ὁ λόγος τοῦ Θεοῦ 1 Here the author uses a possessive 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://en/ta/man/translate/figs-possession]]) HEB 4 12 j9qy figs-personification ζῶν…καὶ ἐνεργὴς…διϊκνούμενος…καὶ κριτικὸς 1 living and active 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 your readers would misunderstand this figure of speech, 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 … 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://en/ta/man/translate/figs-personification]]) HEB 4 12 g4tc figs-metaphor τομώτερος, ὑπὲρ πᾶσαν μάχαιραν δίστομον, καὶ διϊκνούμενος ἄχρι μερισμοῦ 1 sharper than any two-edged sword 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea non-figuratively. 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://en/ta/man/translate/figs-metaphor]]) HEB 4 12 lv6y translate-unknown μάχαιραν δίστομον 1 two-edged sword A **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 your readers would misunderstand **two-edged sword**, you could use a comparable term or a descriptive phrase. Alternate translation: “blade with two sharp edges” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 4 12 e7kv translate-unknown καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν 1 It pierces even to the dividing of soul and spirit, of joints and marrow 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 your readers would misunderstand these words, 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://en/ta/man/translate/translate-unknown]]) HEB 4 12 m6f2 translate-unknown ψυχῆς καὶ πνεύματος 1 soul and spirit Here, **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 these two words refer to. Rather, he is focused on how **soul** and **spirit** always go together, and it is difficult to “divide” them. If your readers would misunderstand **soul** and **spirit**, 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://en/ta/man/translate/translate-unknown]]) HEB 4 12 sc3m translate-unknown ἁρμῶν τε καὶ μυελῶν 1 joints and marrow The **joints** are the places where bones connect. The **marrow** is 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 your readers would misunderstand **joints and marrow**, 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://en/ta/man/translate/translate-unknown]]) HEB 4 12 n6n5 figs-abstractnouns ἐνθυμήσεων καὶ ἐννοιῶν καρδίας 1 is able to discern 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://en/ta/man/translate/figs-abstractnouns]]) HEB 4 12 xdu4 figs-metonymy καρδίας 1 the thoughts and intentions of the heart In the author’s culture, the **heart** is the place where humans think and plan. If your readers would misunderstand **heart**, you could refer to the place where humans think in your culture or express the idea nonfiguratively. Alternate translation: “of the mind” or “that people think” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 4 12 r6rn figs-genericnoun καρδίας 1 Here Paul is speaking of “hearts” in general, not of one particular **heart**. If your readers would misunderstand this form, you could use a form that refers to “hearts” in general. Alternate translation: “of hearts” or “of human hearts” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) HEB 4 13 kyok writing-pronouns αὐτοῦ…αὐτοῦ, πρὸς ὃν 1 Here, **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://en/ta/man/translate/writing-pronouns]]) HEB 4 13 nx6n figs-activepassive οὐκ ἔστιν κτίσις ἀφανὴς 1 Nothing created is hidden before God 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://en/ta/man/translate/figs-activepassive]]) HEB 4 13 f3h1 figs-metaphor πάντα…γυμνὰ καὶ τετραχηλισμένα 1 everything is bare and open 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 your readers would misunderstand either of these expressions, you could use comparable metaphors or express the ideas nonfiguratively. Alternate translation: “all things are visible and revealed” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 4 13 yk64 figs-doublet γυμνὰ καὶ τετραχηλισμένα 1 bare and open 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://en/ta/man/translate/figs-doublet]]) HEB 4 13 sltw 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://en/ta/man/translate/figs-activepassive]]) HEB 4 13 i9hh figs-metonymy τοῖς ὀφθαλμοῖς αὐτοῦ 1 to the eyes of the one to whom we must give account Here, **eyes** figuratively refers to seeing or knowing. If your readers would misunderstand **eyes**, 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://en/ta/man/translate/figs-metonymy]]) HEB 4 13 k8k0 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 whom the audience must relate to or deal with. Alternate translation: “with whom we have to do” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 4 14 iv8x grammar-connect-logic-result οὖν 1 Here, **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 your readers would misunderstand **Therefore**, 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://en/ta/man/translate/grammar-connect-logic-result]]) HEB 4 14 spfu grammar-connect-logic-result ἔχοντες 1 Here, **having** introduces a reason for the exhortation to **firmly hold**. If your readers would misunderstand this relationship, you could make it explicit. Alternate translation: “since we have” or “because we have” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 4 14 a51p figs-go διεληλυθότα τοὺς οὐρανούς 1 who has passed through the heavens Here, **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://en/ta/man/translate/figs-go]]) HEB 4 14 ejwy 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://en/ta/man/translate/figs-explicit]]) HEB 4 14 ph6z guidelines-sonofgodprinciples τὸν Υἱὸν τοῦ Θεοῦ 1 Son of God **Son of God** is an important title for Jesus. See how you translated **Son** in [1:2](../01/02.md). (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) HEB 4 14 vt4v figs-metaphor κρατῶμεν τῆς ὁμολογίας 1 let us firmly hold to our beliefs Here, **firmly hold** refers to continuing to consistently believe or trust something, particularly something that one has been told. If your readers would misunderstand **firmly hold**, 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://en/ta/man/translate/figs-metaphor]]) HEB 4 14 xfmw 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://en/ta/man/translate/figs-abstractnouns]]) HEB 4 15 z0bq grammar-connect-words-phrases γὰρ 1 Here, **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 your readers would misunderstand **For**, 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://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 4 15 i2fw figs-doublenegatives οὐ…ἔχομεν ἀρχιερέα μὴ δυνάμενον συνπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ 1 we do not have a high priest who cannot feel sympathy … Instead, we have Here the author uses two negative words to emphasize how much Jesus is able to **sympathize** with us as **high priest**. If your readers would misunderstand the two negatives, 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://en/ta/man/translate/figs-doublenegatives]]) HEB 4 15 zupr 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://en/ta/man/translate/figs-abstractnouns]]) HEB 4 15 m56m figs-ellipsis πεπειρασμένον δὲ 1 This phrase leaves out some words that many languages might need to be complete. If your readers might misunderstand this, you could supply these words from the first half of the sentence. Alternate translation: “but we have one who has been tempted” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) HEB 4 15 d26h figs-activepassive πεπειρασμένον 1 who has in all ways been tempted as we are 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://en/ta/man/translate/figs-activepassive]]) HEB 4 15 s5gv 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 your readers would misunderstand these two phrases, you could express them more naturally in your language. Alternate translation: “in every way, just like we are tempted” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 4 15 jp4n 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://en/ta/man/translate/figs-abstractnouns]]) HEB 4 15 fve3 χωρὶς ἁμαρτίας 1 he is without sin Alternate translation: “but who did not sin” HEB 4 16 ujt6 grammar-connect-logic-result προσερχώμεθα οὖν 1 Here, **then** introduces an exhortation that is based [4:14–15](../04/14.md). If your readers would misunderstand **then**, you could use a word or phrase that does introduce an exhortation. Alternate translation: “Therefore, let us approach” or “Because of that, let us approach” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 4 16 sy6y figs-go προσερχώμεθα οὖν μετὰ παρρησίας τῷ θρόνῳ τῆς χάριτος 1 Here, **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 your readers would misunderstand **approach**, 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://en/ta/man/translate/figs-go]]) HEB 4 16 h49r 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://en/ta/man/translate/figs-abstractnouns]]) HEB 4 16 aj1p figs-metonymy τῷ θρόνῳ 1 to the throne of grace Here, **throne** refers figuratively to the one sitting on the **throne**: God. If your readers would misunderstand **throne**, you could clarify that it refers to God on his **throne**. Alternate translation: “to God on his throne” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 4 16 s6vp 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 your readers would misunderstand that form, you could express the idea in a more natural way. Alternate translation: “to throne from which grace comes” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 4 16 e6nb 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://en/ta/man/translate/figs-abstractnouns]]) HEB 4 16 py6d figs-abstractnouns λάβωμεν ἔλεος, καὶ χάριν εὕρωμεν, εἰς εὔκαιρον βοήθειαν 1 we may receive mercy and find grace to help in time of need 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://en/ta/man/translate/figs-abstractnouns]]) HEB 4 16 x3hv 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://en/ta/man/translate/figs-doublet]]) HEB 4 16 f149 figs-idiom χάριν εὕρωμεν 1 Here, **find grace** refers to receiving **grace** from someone. If your readers would misunderstand **find grace**, you could express the idea in a natural way in your language. Alternate translation: “grace” or “experience grace” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 4 16 n654 translate-unknown εὔκαιρον βοήθειαν 1 Here, **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 your readers would misunderstand **timely**, you could use a comparable word or phrase. Alternate translation: “help at the right time” or “well-timed help” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 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 what high priests experience and do and what Jesus has experienced and done. (See: [[rc://en/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://en/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://en/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. HEB 5 1 dn18 grammar-connect-words-phrases γὰρ 1 Connecting Statement: Here, **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://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 5 1 whq1 figs-activepassive λαμβανόμενος 1 chosen from among people 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://en/ta/man/translate/figs-activepassive]]) HEB 5 1 u4gd figs-gendernotations ἐξ ἀνθρώπων…ὑπὲρ ἀνθρώπων 1 Although **men** is masculine, the author is using it to refer to all the people in a group, both men and women. If your readers would misunderstand **men**, you could use a non-gendered word or refer to both genders. Alternate translation: “from among humans on the behalf of humans” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 5 1 ndz7 figs-activepassive καθίσταται 1 is appointed 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://en/ta/man/translate/figs-activepassive]]) HEB 5 1 mzd9 translate-unknown τὰ πρὸς τὸν Θεόν 1 to act on the behalf of people Here **{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 your readers would misunderstand **{in} the {things} related to God**, 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://en/ta/man/translate/translate-unknown]]) HEB 5 1 oe4p figs-gendernotations προσφέρῃ 1 Here, **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://en/ta/man/translate/figs-gendernotations]]) HEB 5 1 efen figs-doublet δῶρά καὶ θυσίας 1 Here, **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://en/ta/man/translate/figs-doublet]]) HEB 5 1 ip99 figs-idiom ὑπὲρ ἁμαρτιῶν 1 Here, **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 your readers would misunderstand **for sins**, 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://en/ta/man/translate/figs-idiom]]) HEB 5 2 f2hn translate-unknown μετριοπαθεῖν 1 Here, **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 **deal gently** with people. If your readers would misunderstand **deal gently**, you could use a word or phrase that refers to restraining emotions. Alternate translation: “to act compassionately” or “to deal calmly” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 5 2 gt9j figs-activepassive πλανωμένοις 1 those … who have been deceived 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://en/ta/man/translate/figs-activepassive]]) HEB 5 2 ny8u figs-gendernotations αὐτὸς 1 is subject to weakness Here, just as in [5:1](../05/01.md) and in the following verses, **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://en/ta/man/translate/figs-gendernotations]]) HEB 5 2 ihs9 figs-idiom περίκειται ἀσθένειαν 1 weakness Here, **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 your readers would misunderstand **subject to weakness**, 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://en/ta/man/translate/figs-idiom]]) HEB 5 2 f781 figs-abstractnouns περίκειται ἀσθένειαν 1 who have been deceived 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://en/ta/man/translate/figs-abstractnouns]]) HEB 5 3 e806 writing-pronouns αὐτὴν 1 Here, **this** refers back to “weakness” in [5:2](../05/02.md). If your readers would misunderstand **this**, you could make what it refers to explicit. Alternate translation: “this weakness” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 5 3 q5xi figs-activepassive ὀφείλει 1 he also is required 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://en/ta/man/translate/figs-activepassive]]) HEB 5 3 sogb 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://en/ta/man/translate/figs-infostructure]]) HEB 5 3 qlq6 figs-idiom προσφέρειν περὶ ἁμαρτιῶν 1 Here, **{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 your readers would misunderstand this phrase, 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://en/ta/man/translate/figs-idiom]]) HEB 5 4 n2e1 figs-metonymy λαμβάνει τὴν τιμήν 1 takes this honor Here, the word **honor** figuratively refers to the position that gives the person **honor**. This position is that of high priest. If your readers would misunderstand **honor**, 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://en/ta/man/translate/figs-metonymy]]) HEB 5 4 rvnj 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://en/ta/man/translate/figs-abstractnouns]]) HEB 5 4 lswf figs-ellipsis ἀλλὰ 1 This phrase leaves out some words that many languages might need to be complete. If your readers might misunderstand this, you could supply these words from the first half of the sentence. Alternate translation: “but he receives this honor only” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) HEB 5 4 cj9l 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://en/ta/man/translate/grammar-connect-logic-result]]) HEB 5 4 p6hc figs-activepassive ἀλλὰ καλούμενος ὑπὸ τοῦ Θεοῦ, καθώσπερ καὶ Ἀαρών 1 he is called by God, just as Aaron was 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://en/ta/man/translate/figs-activepassive]]) HEB 5 4 uz3k figs-ellipsis καθώσπερ καὶ Ἀαρών 1 This phrase leaves out some words that many languages might need to be complete. If your readers might misunderstand this, you could supply these words from the first half of the sentence. Alternate translation: “just as also Aaron was called by God” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) HEB 5 4 m937 translate-names Ἀαρών 1 The word **Aaron** is the name of a man. He was the first person whom God chose to a be a high priest for his people. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 5 5 gu9w οὐχ ἑαυτὸν ἐδόξασεν γενηθῆναι ἀρχιερέα 1 Alternate translation: “did not make himself great by choosing to be a high priest” HEB 5 5 y2wk writing-quotations ὁ λαλήσας πρὸς αὐτόν 1 Here the author quotes from an important text, 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://en/ta/man/translate/writing-quotations]]) HEB 5 5 c45n figs-quotations 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 questions as indirect quotes instead of as direct quotes. Alternate translation: “to him said that he was his son; today he had fathered him.” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 5 5 pr3f figs-ellipsis ὁ λαλήσας πρὸς αὐτόν 1 the one speaking to him said This clause leaves out some words that many languages might need to be complete. If your readers might misunderstand this, 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://en/ta/man/translate/figs-ellipsis]]) HEB 5 5 i694 Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε 1 You are my Son; today I have become your Father 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. HEB 5 6 bce6 writing-quotations καὶ ἐν ἑτέρῳ λέγει 1 General Information: Here the author quotes from an important text, 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://en/ta/man/translate/writing-quotations]]) HEB 5 6 ds6v writing-pronouns καὶ…λέγει 1 he also says Here, the word **he** refers to God the Father, who speaks these words to his Son. If your readers would misunderstand to whom **he** refers, you could make it explicit. Alternate translation: “God also says” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 5 6 k5uw figs-quotations ἐν ἑτέρῳ…σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ 1 in another place If you do not use this form in your language, you could translate the questions as indirect quotes instead of as direct quotes. Alternate translation: “in another place that he is a priest forever, after the order of Melchizedek.” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 5 6 pb9k figs-yousingular σὺ 1 Because the quotation is referring to one person (Christ), **you** is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 5 6 ede5 translate-unknown κατὰ τὴν τάξιν Μελχισέδεκ 1 after the manner of Melchizedek 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 perform the same duties that that person did. If your readers would misunderstand **according to the order of**, 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://en/ta/man/translate/translate-unknown]]) HEB 5 6 a4sl translate-names Μελχισέδεκ 1 The word **Melchizedek** is the name of a man. He is mentioned in the Scriptures only in Hebrews and in [Genesis 14:18–20](../../GEN/14/18.md). The author will give many more details about **Melchizedek** in chapter 7, so leave any explanation for that chapter. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 5 7 alje writing-pronouns ὃς 1 Here, the word **He** refers back to Christ. If your readers would misunderstand **He**, you could make to whom it refers explicit. Alternate translation: “Christ” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 5 7 mv2c figs-metonymy ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ 1 During the days of his flesh Here, the words **the days** refer to an undefined period of time, and the word **flesh** figuratively refers to Jesus’s 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://en/ta/man/translate/figs-metonymy]]) HEB 5 7 iel9 figs-doublet δεήσεις τε καὶ ἱκετηρίας 1 prayers and requests These two terms mean basically the same thing and are used together to emphasize the 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://en/ta/man/translate/figs-doublet]]) HEB 5 7 n9sg 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://en/ta/man/translate/figs-abstractnouns]]) HEB 5 7 bkfz 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 your readers would misunderstand **with loud cries and tears**, 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://en/ta/man/translate/translate-unknown]]) HEB 5 7 ga35 writing-pronouns τὸν δυνάμενον 1 Here, the phrase **the one** refers to God the Father, to whom Jesus prayed. If your reader would misunderstand to whom **the one** refers, you could make it explicit. Alternate translation: “God, who is able” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 5 7 p6zm figs-explicit σῴζειν αὐτὸν ἐκ θανάτου 1 the one able to save him from death 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://en/ta/man/translate/figs-explicit]]) HEB 5 7 j6mo 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://en/ta/man/translate/figs-abstractnouns]]) HEB 5 7 e75a figs-activepassive εἰσακουσθεὶς 1 he was heard 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://en/ta/man/translate/figs-activepassive]]) HEB 5 7 s2fg 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://en/ta/man/translate/figs-explicit]]) HEB 5 7 iku4 translate-unknown ἀπὸ τῆς εὐλαβείας 1 Here, the phrase **godly life** refers to attitude and actions that honor and respect God. If your readers would misunderstand **godly life**, 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://en/ta/man/translate/translate-unknown]]) HEB 5 8 mk8z guidelines-sonofgodprinciples υἱός 1 a son Here, **son** is an important title for Jesus, the Son of God. Alternate translation: “the Son of God” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) HEB 5 8 dqsn figs-explicit ἔμαθεν…τὴν ὑπακοήν 1 Here, the clause **he learned obedience** means that the Son gained new knowledge and experience and 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 your readers would misunderstand **he learned obedience**, 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://en/ta/man/translate/figs-explicit]]) HEB 5 8 xm1n 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://en/ta/man/translate/figs-abstractnouns]]) HEB 5 8 usns 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://en/ta/man/translate/figs-extrainfo]]) HEB 5 9 iv42 grammar-connect-time-sequential τελειωθεὶς 1 Here, the phrase **having been made perfect** introduces something that happens before the phrase **he became**. If your readers would misunderstand this connection, you could make it explicit. Alternate translation: “after having been made perfect” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) HEB 5 9 n5qt translate-unknown τελειωθεὶς 1 made perfect Here, the word **perfect** identifies someone who has 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 your readers would misunderstand the word **perfect**, 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://en/ta/man/translate/translate-unknown]]) HEB 5 9 i29c figs-activepassive τελειωθεὶς 1 He was made perfect 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://en/ta/man/translate/figs-activepassive]]) HEB 5 9 z2bv figs-infostructure ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου 1 Connecting Statement: If 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://en/ta/man/translate/figs-infostructure]]) HEB 5 9 p9ug figs-abstractnouns αἴτιος σωτηρίας αἰωνίου 1 became, for everyone who obeys him, the cause of eternal salvation 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://en/ta/man/translate/figs-abstractnouns]]) HEB 5 10 unmy grammar-connect-time-background προσαγορευθεὶς 1 Here, the phrase **having been designated** introduces action that took 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://en/ta/man/translate/grammar-connect-time-background]]) HEB 5 10 b9su figs-activepassive προσαγορευθεὶς ὑπὸ τοῦ Θεοῦ 1 He was designated by God 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://en/ta/man/translate/figs-activepassive]]) HEB 5 10 hd47 κατὰ τὴν τάξιν Μελχισέδεκ 1 after the manner of Melchizedek 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. HEB 5 11 l4uj 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://en/ta/man/translate/writing-pronouns]]) HEB 5 11 cm78 figs-idiom περὶ οὗ πολὺς ἡμῖν ὁ λόγος 1 We have much to say 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 your readers would misunderstand **the message to us {is} great**, 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://en/ta/man/translate/figs-idiom]]) HEB 5 11 q45w 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 your readers would misunderstand **hard to speak {about}**, you could use a phrase that makes the idea clearer. Alternate translation: “difficult to discuss” or “hard to understand” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 5 11 r2u2 figs-metaphor νωθροὶ γεγόνατε ταῖς ἀκοαῖς 1 you have become dull in hearing 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 your readers would misunderstand **dull in {your} hearing**, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “you have become slow in your hearing” or “your hearing does not work as it should” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 5 11 jkpj 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://en/ta/man/translate/figs-abstractnouns]]) HEB 5 12 idsj 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 your readers would misunderstand **For**, you could use a word or phrase that introduces an explanation, or you could leave it untranslated. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 5 12 dnzj 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 your readers would misunderstand **by this time**, 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://en/ta/man/translate/figs-idiom]]) HEB 5 12 tcg0 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://en/ta/man/translate/figs-abstractnouns]]) HEB 5 12 rt4n 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://en/ta/man/translate/figs-abstractnouns]]) HEB 5 12 lw1a translate-unknown τὰ στοιχεῖα τῆς ἀρχῆς 1 basic principles 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 your readers would misunderstand **the elementary principles**, 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://en/ta/man/translate/translate-unknown]]) HEB 5 12 oii0 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 your readers would misunderstand **the oracles of God**, you could express the idea in another way. Alternate translation: “of what God has revealed” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 5 12 wy2h figs-abstractnouns χρείαν ἔχοντες γάλακτος 1 You need milk 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://en/ta/man/translate/figs-abstractnouns]]) HEB 5 12 yk1q figs-exmetaphor γάλακτος, οὐ στερεᾶς τροφῆς 1 milk, not solid food 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. 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://en/ta/man/translate/figs-exmetaphor]]) HEB 5 13 nwvi 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 your readers would misunderstand **For**, you could use a word or phrase that introduces development, or you could leave the word untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 5 13 nhx3 figs-exmetaphor ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν 1 takes milk 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 have anything besides **milk**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. 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://en/ta/man/translate/figs-exmetaphor]]) HEB 5 13 z2dz 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 your readers would misunderstand **inexperienced**, 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://en/ta/man/translate/translate-unknown]]) HEB 5 13 tdur 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 your readers would misunderstand that form, you could use a form that expresses the idea more clearly. Alternate translation: “matters of righteousness” or “what counts as righteousness” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 5 13 kund 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://en/ta/man/translate/figs-abstractnouns]]) HEB 5 13 vl7k figs-gendernotations ἐστιν 1 because he is still a little child Although the word **he** is masculine, it refers to anyone, either male or female. If your readers would misunderstand **he**, you could use a non-gendered word or refer to both genders. Alternate translation: “he or she is” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 5 14 k2j1 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. 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://en/ta/man/translate/figs-exmetaphor]]) HEB 5 14 e3yh figs-idiom διὰ τὴν ἕξιν 1 who because of their maturity have their understanding trained for distinguishing good from evil Here, the phrase **through habit** refers to how a person develops skills or abilities by repeating the same thing over and over again. If your readers would misunderstand **through habit**, 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://en/ta/man/translate/figs-idiom]]) HEB 5 14 hhzb 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 your readers would misunderstand how the author applies this language to **senses**, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “educated” or “developed” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 5 14 mq0p 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 your readers would misunderstand **senses**, 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://en/ta/man/translate/translate-unknown]]) HEB 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://en/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 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://en/tw/dict/bible/other/curtain]] and [[rc://en/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 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. HEB 6 1 f1nk grammar-connect-logic-result διὸ 1 Connecting Statement: Here, 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 your readers would misunderstand **So then**, you could use a word or phrase that introduces an application or inference. Alternate translation: “Because of that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 6 1 i4xr figs-metaphor ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, ἐπὶ τὴν τελειότητα φερώμεθα 1 let us leave the beginning of the message of Christ and move forward to maturity 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. 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://en/ta/man/translate/figs-metaphor]]) HEB 6 1 gsvd 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://en/ta/man/translate/figs-abstractnouns]]) HEB 6 1 ryfa 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** that a person would “begin” with. If your readers would misunderstand this form, you could express the idea in a form that is more natural. Alternate translation: “what you first learned about Christ” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 6 1 ydpy 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://en/ta/man/translate/figs-abstractnouns]]) HEB 6 1 thw8 figs-metaphor μὴ πάλιν θεμέλιον καταβαλλόμενοι 1 Let us not lay again the foundation … of faith in God 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “not rehearsing again the simple teachings” or “not learning again the basics” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 6 1 y7ki 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://en/ta/man/translate/figs-abstractnouns]]) HEB 6 1 d5q3 figs-personification νεκρῶν ἔργων 1 dead works 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://en/ta/man/translate/figs-personification]]) HEB 6 2 s1cv figs-infostructure βαπτισμῶν διδαχὴν, ἐπιθέσεώς τε χειρῶν, ἀναστάσεώς τε νεκρῶν, καὶ κρίματος αἰωνίου 1 nor the foundation of teaching … eternal judgment Here, the **teaching** could (see the chapter introduction): (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://en/ta/man/translate/figs-infostructure]]) HEB 6 2 fe8e 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://en/ta/man/translate/figs-abstractnouns]]) HEB 6 2 rd3q 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://en/ta/man/translate/figs-explicit]]) HEB 6 2 srvc figs-explicit ἐπιθέσεώς…χειρῶν 1 Here, the **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://en/ta/man/translate/figs-explicit]]) HEB 6 2 xww5 figs-possession ἐπιθέσεώς…χειρῶν ἀναστάσεώς τε νεκρῶν 1 laying on of hands 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 your readers would misunderstand this form, you could use a more natural form. Alternate translation: “laying hands on others and the dead resurrecting” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 6 2 qdfn 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://en/ta/man/translate/figs-abstractnouns]]) HEB 6 2 tfu3 figs-nominaladj νεκρῶν 1 Paul 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://en/ta/man/translate/figs-nominaladj]]) HEB 6 2 g1ke 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://en/ta/man/translate/figs-explicit]]) HEB 6 3 xut9 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 your readers would misunderstand what **this** refers to, you could make it explicit by repeating words from [6:1](../06/01.md). Alternate translation: “we will go forward to maturity” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 6 3 yo9q 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 your readers would misunderstand **if God permits**, you could use a comparable expression that indicates that God is in control. Alternate translation: “God willing” or “as long as that is what God wants” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 6 4 land 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 your readers would misunderstand **For**, you could use a word that introduces a basis for an exhortation, or you could leave it untranslated. Alternate translation: “We need to go forward, because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 6 4 r14x 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 your readers would misunderstand **impossible** when it is so far away from the words it goes with, 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 those” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 6 4 e7px figs-metaphor τοὺς ἅπαξ φωτισθέντας 1 those who were once enlightened Here the author speaks of receiving and understanding the good news as if it were light shining on a person. If your readers would misunderstand this metaphor, you could use a comparable figure of speech or express the idea nonfiguratively. Alternate translation: “for those who once understood the message about the Messiah” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 6 4 e2e6 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://en/ta/man/translate/figs-activepassive]]) HEB 6 4 l5mc figs-metaphor γευσαμένους…τῆς δωρεᾶς τῆς ἐπουρανίου 1 who tasted the heavenly gift 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “had experience of the heavenly gift” or “participated in the heavenly gift” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 6 4 ysas 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 your readers would misunderstand **the heavenly gift**, 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://en/ta/man/translate/figs-explicit]]) HEB 6 4 d2lp figs-possession μετόχους γενηθέντας Πνεύματος Ἁγίου 1 who were sharers of the Holy Spirit 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 your readers would misunderstand that form, 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://en/ta/man/translate/figs-possession]]) HEB 6 5 vp46 figs-metaphor γευσαμένους 1 who tasted God’s good word 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://en/ta/man/translate/figs-metaphor]]) HEB 6 5 vf2t 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 your language does not use the possessive form to express that idea, you could use a word or phrase that makes it 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://en/ta/man/translate/figs-possession]]) HEB 6 5 tw1u figs-abstractnouns δυνάμεις…μέλλοντος αἰῶνος 1 the powers of the age to come 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://en/ta/man/translate/figs-abstractnouns]]) HEB 6 5 virg 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 your readers would misunderstand **the age to come**, you could use a phrase that makes that meaning clear. Alternate translation: “of the time when Jesus comes back” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 6 6 fcrq figs-infostructure καὶ παραπεσόντας, πάλιν ἀνακαινίζειν 1 If you decided to move “{it is} impossible” from [6:4](../06/04.md) to 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://en/ta/man/translate/figs-infostructure]]) HEB 6 6 y24v 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 your readers would misunderstand **fell away**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “who deserted Christ” or “who stopped believing the good news” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 6 6 l8nx figs-abstractnouns εἰς μετάνοιαν 1 it is impossible to restore them again to repentance 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://en/ta/man/translate/figs-abstractnouns]]) HEB 6 6 dj3g figs-metaphor ἀνασταυροῦντας 1 they crucify the Son of God for themselves again Here the author speaks as if those who “fall away” are **crucifying** Jesus. He speaks in this way to indicate how bad “falling away” really is. If your readers would misunderstand this figure of speech, you could use an analogy or some other comparable form. Alternate translation: “since it is as if they are crucifying again” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 6 6 up5c 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://en/ta/man/translate/translate-unknown]]) HEB 6 6 jkue 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://en/ta/man/translate/figs-explicit]]) HEB 6 6 y47b guidelines-sonofgodprinciples τὸν Υἱὸν τοῦ Θεοῦ 1 Son of God The phrase **Son of God** is an important title for Jesus that describes his relationship to God the Father. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) HEB 6 6 ldgx 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 your readers would misunderstand this phrase, you could use a comparable word or phrase. Alternate translation: “shaming him publicly” or “insulting him in front of people” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 6 7 wz7w 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 your readers would misunderstand **For**, you could use a word or phrase that introduces an example, or you could leave the word untranslated. Alternate translation: “For example,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 6 7 p4tf 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 the land that drinks in the rain 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 form whom it is also cultivated receives a blessing from God” (See: [[rc://en/ta/man/translate/figs-personification]]) HEB 6 7 r32n figs-idiom τὸν ἐπ’ αὐτῆς ἐρχόμενον πολλάκις ὑετόν 1 that gives birth to the plants 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://en/ta/man/translate/figs-idiom]]) HEB 6 7 h5iq translate-unknown βοτάνην εὔθετον 1 Here, the phrase **useful vegetation** refers to plants that grow on the **land** that benefit people. They could be plants that people eat, or they could be plants that people use for other purposes. If your readers would misunderstand **useful vegetation**, you could use a word or phrase that refers to plants that people use. Alternate translation: “helpful crops” or “edible plants” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 6 7 da68 figs-activepassive καὶ γεωργεῖται 1 the land that receives a blessing from God 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://en/ta/man/translate/figs-activepassive]]) HEB 6 7 qq1x figs-abstractnouns μεταλαμβάνει εὐλογίας ἀπὸ τοῦ Θεοῦ 1 a blessing from God 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://en/ta/man/translate/figs-abstractnouns]]) HEB 6 8 pyps 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 your readers would misunderstand that **producing** introduces the condition or situation in which the rest of the sentence would be true, you could use a form that makes this idea clear. Alternate translation: “if it produces” or “were it to produce” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) HEB 6 8 m2jv figs-doublet ἀκάνθας καὶ τριβόλους 1 Here, **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 your readers would misunderstand why the author uses two very similar words, 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://en/ta/man/translate/figs-doublet]]) HEB 6 8 pp48 figs-idiom κατάρας ἐγγύς 1 is near to a curse 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://en/ta/man/translate/figs-idiom]]) HEB 6 8 sgzj 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://en/ta/man/translate/figs-abstractnouns]]) HEB 6 8 a2bk figs-idiom ἧς τὸ τέλος εἰς καῦσιν 1 Its end is in burning 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://en/ta/man/translate/figs-idiom]]) HEB 6 8 eb6p 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://en/ta/man/translate/writing-pronouns]]) HEB 6 8 vkus 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 your readers would misunderstand what practice **for burning** refers to, you could make it explicit. Alternate translation: “is for burning all its vegetation” or “is for someone to burn everything on it” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 6 9 sb4a figs-exclusive πεπείσμεθα…λαλοῦμεν 1 we are convinced Here the author uses the first person plural (**we**), but he is referring only to himself. If your readers would misunderstand **we**, you could use a form that more naturally refers to the author. Alternate translation: “I myself am convinced … I speak” (See: [[rc://en/ta/man/translate/figs-exclusive]]) HEB 6 9 nwh7 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://en/ta/man/translate/figs-activepassive]]) HEB 6 9 jt3k figs-explicit τὰ κρείσσονα καὶ 1 about better things concerning you 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 your readers would not make this inference, 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://en/ta/man/translate/figs-explicit]]) HEB 6 9 bs61 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 your readers would misunderstand **accompanying salvation**, 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://en/ta/man/translate/figs-idiom]]) HEB 6 9 npu2 figs-abstractnouns ἐχόμενα σωτηρίας 1 things that concern salvation 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://en/ta/man/translate/figs-abstractnouns]]) HEB 6 9 vq5g 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 your readers would misunderstand **even if we speak thus**, 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://en/ta/man/translate/grammar-connect-logic-contrast]]) HEB 6 9 jou5 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 your readers would misunderstand what **thus** refers to, you could make it explicit. Alternate translation: “with words of warning” or “such warnings” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 6 10 ouxh 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 your readers would misunderstand **For**, you could use a word or phrase that introduces an explanation. Alternate translation: “I am convinced of this, because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) HEB 6 10 t2hb figs-litotes οὐ…ἄδικος ὁ Θεὸς, ἐπιλαθέσθαι 1 For God is not so unjust that he would forget 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://en/ta/man/translate/figs-litotes]]) HEB 6 10 puu1 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 your readers would misunderstand **forget**, 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://en/ta/man/translate/figs-explicit]]) HEB 6 10 gzvj 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://en/ta/man/translate/figs-abstractnouns]]) HEB 6 10 vljf 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 your readers would misunderstand **demonstrated**, you could use a word or phrase that makes the idea clearer. Alternate translation: “you have shown” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 6 10 r9xx figs-metonymy εἰς τὸ ὄνομα αὐτοῦ 1 for his name Here, the word **name** figuratively 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 your readers would misunderstand **name**, you could express the idea nonfiguratively. Alternate translation: “with regard to his honor” or “that glorifies God” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 6 10 szt0 figs-explicit διακονήσαντες τοῖς ἁγίοις καὶ διακονοῦντες 1 Here, the ones who **serve** are the audience. The authors point is that they served **the saints** in the past, and they are still serving **the saints** in the present. If your readers would misunderstand who is “serving” or what times the author is referring to, you could make the ideas more explicit. Alternate translation: “since you have served the saints in the past and even now” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 6 11 j7f5 figs-exclusive ἐπιθυμοῦμεν 1 We greatly desire Here the author uses the first person plural (**we**), but he is referring only to himself. If your readers would misunderstand **we**, you could use a form that more naturally refers to the author. Alternate translation: “I long for” (See: [[rc://en/ta/man/translate/figs-exclusive]]) HEB 6 11 k4si translate-unknown ἐνδείκνυσθαι 1 diligence 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 your readers would misunderstand **demonstrate**, you could use a word or phrase that makes the idea clearer. Alternate translation: “to show” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 6 11 abfz 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://en/ta/man/translate/figs-explicit]]) HEB 6 11 i2yc figs-abstractnouns τὴν αὐτὴν…σπουδὴν, πρὸς τὴν πληροφορίαν τῆς ἐλπίδος 1 in order to make your hope certain 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://en/ta/man/translate/figs-abstractnouns]]) HEB 6 11 uwj3 figs-possession πρὸς τὴν πληροφορίαν τῆς ἐλπίδος 1 Here the author uses the possessive form to speak about **full assurance** that concerns **hope**. If your readers would misunderstand that form, you could express the idea in another way. Alternate translation: “toward becoming fully assured of your hope” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 6 11 xfy1 figs-explicit ἄχρι τέλους 1 to the end Here, **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://en/ta/man/translate/figs-explicit]]) HEB 6 12 zjgw 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 your readers would misunderstand **dull**, you could use a comparable idiom or express the idea nonfiguratively. 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://en/ta/man/translate/figs-metaphor]]) HEB 6 12 x9zn figs-ellipsis μιμηταὶ δὲ 1 This phrase leaves out some words that many languages might need to be complete. If your readers might misunderstand this, 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://en/ta/man/translate/figs-ellipsis]]) HEB 6 12 yrh2 figs-abstractnouns τῶν διὰ πίστεως καὶ μακροθυμίας, κληρονομούντων 1 imitators 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://en/ta/man/translate/figs-abstractnouns]]) HEB 6 12 q8ry figs-metaphor τῶν διὰ πίστεως καὶ μακροθυμίας, κληρονομούντων τὰς ἐπαγγελίας 1 inherit the promises 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. 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://en/ta/man/translate/figs-metaphor]]) HEB 6 12 mrbc figs-metonymy τὰς ἐπαγγελίας 1 Here, the word **promises** figuratively refers to the contents of the **promises**, or what God has “promised” to give. If your readers would misunderstand **promises**, you could clarify that the author is referring to the contents of these **promises**. Alternate translation: “the things from God’s promise” or “the things that God has promised” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 6 12 eydr 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://en/ta/man/translate/figs-abstractnouns]]) HEB 6 13 afl4 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 your readers would misunderstand **For**, you could use a word that introduces explanation, or you could leave it untranslated. Alternate translation: “In fact,” or “Now I will tell you more about these promises:” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 6 13 qicr figs-extrainfo ἐπαγγειλάμενος 1 Here the author does not clarify what God **promised** to Abraham. He does not do this 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://en/ta/man/translate/figs-extrainfo]]) HEB 6 13 c8ip 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 your readers would misunderstand the relationship between these two actions, you could make it more explicit. Alternate translation: “at the time when he promised” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) HEB 6 13 dcy9 translate-names τῷ…Ἀβραὰμ 1 The word **Abraham** is the name of a man. He is the man from whom all the Israelites and Jews are descended. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 6 13 e3mt writing-pronouns εἶχεν 1 Here, the word **he** refers back to **God**, not to **Abraham**. If your readers would misunderstand to whom **he** refers, you could make it explicit. Alternate translation: “God had” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 6 13 p1sg 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 your readers would misunderstand why God is “swearing by” someone, you could make the practice 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://en/ta/man/translate/figs-explicit]]) HEB 6 13 i5or figs-explicit μείζονος 1 Here, the word **greater** specifically identifies someone who has more power or authority than another person. If your readers would misunderstand what **greater** identifies, you could make it explicit. Alternate translation: “with greater power” or “with more authority” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 6 14 ymh2 writing-quotations λέγων 1 He said 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: “speaking” or “promising” (See: [[rc://en/ta/man/translate/writing-quotations]]) HEB 6 14 wd6t 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://en/ta/man/translate/figs-quotations]]) HEB 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” HEB 6 14 fauw figs-yousingular σε -1 Because God is speaking to one person (Abraham), **you** is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]]) HEB 6 14 n47a figs-idiom πληθύνων, πληθυνῶ σε 1 I will greatly increase you Here God speaks as if he will **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 your readers would misunderstand **multiply**, 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://en/ta/man/translate/figs-idiom]]) HEB 6 15 f3cs 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://en/ta/man/translate/figs-explicit]]) HEB 6 15 li7e 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 your readers would misunderstand **patiently waited**, 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://en/ta/man/translate/figs-explicit]]) HEB 6 15 aefm 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 your readers would misunderstand **obtained**, you could translate this phrase like you translated “inheriting the promises” in [6:12](../06/12.md). Alternate translation: “he received” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 6 15 pw9h figs-metonymy τῆς ἐπαγγελίας 1 Here, the word **promise** figuratively refers to the contents of the **promise**, or what God has “promised” to give. If your readers would misunderstand **promise**, 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://en/ta/man/translate/figs-metonymy]]) HEB 6 15 ky28 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://en/ta/man/translate/figs-abstractnouns]]) HEB 6 16 ib90 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 your readers would misunderstand **For**, you could express the idea with a comparable word or phrase. Alternate translation: “About swearing,” or “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 6 16 vri2 figs-gendernotations ἄνθρωποι 1 Although **men** is masculine, the author is using it to all people, both men and women. If your readers would misunderstand **men**, you could use a non-gendered word or refer to both genders. Alternate translation: “men and women” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 6 16 oftr 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 your readers would misunderstand **swear by one {who is} greater**, you could make the practice more explicit. Alternate translation: “swear by one who is greater who will guarantee what they say” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 6 16 k4tz figs-explicit τοῦ μείζονος 1 Here, the word **greater** specifically identifies someone who has more power or authority than another person. If your readers would misunderstand what **greater** identifies, you could make it explicit. Alternate translation: “one with greater power” or “one with more authority” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 6 16 mxrh 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 your readers would misunderstand this technical 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://en/ta/man/translate/figs-idiom]]) HEB 6 16 pqcw 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://en/ta/man/translate/figs-abstractnouns]]) HEB 6 17 jq1k 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 your readers would misunderstand **in which**, 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://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 6 17 dw5n figs-infostructure περισσότερον…ἐπιδεῖξαι 1 Here, the phrase **even more** modifies **to show**. If your readers would misunderstand what **even more** modifies, you could rearrange the elements in this sentence to make it clearer. Alternate translation: “to show even more” (See: [[rc://en/ta/man/translate/figs-infostructure]]) HEB 6 17 rpv9 figs-metaphor τοῖς κληρονόμοις τῆς ἐπαγγελίας 1 to the heirs of the promise 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “to those who were to receive the promise” or “to the recipients of the promise” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 6 17 wlbg figs-metonymy τῆς ἐπαγγελίας 1 Here, the word **promise** figuratively refers to the contents of the **promise**, or what God has “promised” to give. If your readers would misunderstand **promise**, 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://en/ta/man/translate/figs-metonymy]]) HEB 6 17 zz5f 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://en/ta/man/translate/figs-abstractnouns]]) HEB 6 17 ug6j figs-abstractnouns τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ 1 the unchangeable quality of his purpose 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 what he plans is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 6 17 rezy 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 your readers would misunderstand **mediated**, 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://en/ta/man/translate/figs-idiom]]) HEB 6 18 hohu 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 your readers would misunderstand what the **two unchangeable things** are, you could express the idea more explicitly. Alternate translation: “by an unchangeable oath and promise” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 6 18 hy89 ἐν οἷς ἀδύνατον ψεύσασθαι τὸν Θεόν 1 Alternate translation: “concerning which God would never life” HEB 6 18 gjw3 figs-metaphor οἱ καταφυγόντες 1 we, who have fled for refuge 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 your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “who have found salvation” or “who have sought protection” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 6 18 bkgy figs-explicit οἱ καταφυγόντες 1 Here the author does not specify what **we** have **fled** from or who provides the **refuge**. He implies that God provides the **refuge**, but what **we** have **fled** from 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 your readers would misunderstand **fled for refuge** unless you include some of this implied information, you could include it 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://en/ta/man/translate/figs-explicit]]) HEB 6 18 bmq6 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://en/ta/man/translate/figs-abstractnouns]]) HEB 6 18 gk6n figs-metaphor κρατῆσαι τῆς…ἐλπίδος 1 will have a strong encouragement to hold firmly to the hope set before us Here, **hold firmly** refers to continuing to consistently believe or trust something, particularly something that one has been told. If your readers would misunderstand **hold firmly**, 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://en/ta/man/translate/figs-metaphor]]) HEB 6 18 vjvm 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://en/ta/man/translate/figs-abstractnouns]]) HEB 6 18 hs84 figs-activepassive προκειμένης 1 set before us 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://en/ta/man/translate/figs-activepassive]]) HEB 6 19 w66k writing-pronouns ἣν 1 Connecting Statement: Here, the word **which** refers back to “the hope” that the author mentioned in the previous verse (see [6:18](../06/18.md)). If your readers would misunderstand what **which** refers to, you could make it explicit. Alternate translation: “which hope” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 6 19 ng9i figs-metaphor ὡς ἄγκυραν…τῆς ψυχῆς, ἀσφαλῆ τε καὶ βεβαίαν 1 as a secure and reliable anchor for the soul 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 your readers would misunderstand this figure of speech, you could refer to something else that holds things in place, or you could express the idea nonfiguratively. 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://en/ta/man/translate/figs-metaphor]]) HEB 6 19 xaxt 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://en/ta/man/translate/translate-unknown]]) HEB 6 19 vdt3 figs-doublet ἀσφαλῆ τε καὶ βεβαίαν 1 a secure and reliable anchor 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://en/ta/man/translate/figs-doublet]]) HEB 6 19 d223 figs-personification εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος 1 hope that enters into the inner place behind the curtain 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 your readers would misunderstand how “hope” can “enter,” 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://en/ta/man/translate/figs-personification]]) HEB 6 19 lm8e figs-go εἰσερχομένην εἰς 1 Here, the phrase **entering into** 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. Alternate translation: “going into” (See: [[rc://en/ta/man/translate/figs-go]]) HEB 6 19 aj2m figs-idiom τὸ ἐσώτερον τοῦ καταπετάσματος 1 the inner place 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 your readers would misunderstand **the inside of the curtain**, 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://en/ta/man/translate/figs-idiom]]) HEB 6 20 c59s 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://en/ta/man/translate/figs-go]]) HEB 6 20 onb9 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 your readers would misunderstand **forerunner**, 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://en/ta/man/translate/translate-unknown]]) HEB 6 20 a16c 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://en/ta/man/translate/figs-infostructure]]) HEB 6 20 q9tt 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://en/ta/man/translate/grammar-connect-time-sequential]]) HEB 6 20 zgj6 κατὰ τὴν τάξιν Μελχισέδεκ 1 after the order of Melchizedek 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. HEB 7 intro y8j3 0 # Hebrews 7 General Notes\n\n## Structure and formatting\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, 21, which are words from the Old Testament.\n\n## Special concepts in this chapter\n\n### High priest\n\nOnly a high priest could offer sacrifices so that God could forgive sins, so Jesus had to be a high priest. The law of Moses commanded that the high priest be from the tribe of Levi, but Jesus was from the tribe of Judah. God made him a priest like the priest Melchizedek, who lived at the time of Abraham, before there was a tribe of Levi. HEB 7 1 mwy8 grammar-connect-words-phrases γὰρ 1 Connecting Statement: Here, the word **For** signals that the author will now go on to explain who “Melchizedek” is and why he is important. If your readers would misunderstand **For**, you could use a word or phrase that introduces an explanation, or you could leave it untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 7 1 smhy 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 your readers would misunderstand **this Melchizedek**, 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://en/ta/man/translate/figs-idiom]]) HEB 7 1 rfc9 translate-names Σαλήμ 1 Salem 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://en/ta/man/translate/translate-names]]) HEB 7 1 h4n1 translate-names τοῦ Θεοῦ τοῦ Ὑψίστου 1 The phrase **Most High God** refers to God and describes as the most powerful and greatest being. The author uses this phrase since it appears in [Genesis 14:18](../gen/14/18.md). If your readers would misunderstand **Most High God**, 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://en/ta/man/translate/translate-names]]) HEB 7 1 ucr1 translate-names Ἀβραὰμ 1 The word **Abraham** is the name of a man. He is the man from whom all the Israelites and Jews are descended. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 7 1 ji3f 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 your readers would misunderstand this connection, you could make it explicit. Alternate translation: “when he was returning” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) HEB 7 1 rx36 figs-explicit Ἀβραὰμ ὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέων 1 Abraham returning from the slaughter of the kings 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://en/ta/man/translate/figs-explicit]]) HEB 7 1 np7o figs-synecdoche τῶν βασιλέων 1 Here, the word **kings** figuratively refers to the **kings** and their armies. If your readers would misunderstand **kings**, you could refer explicitly to their armies. Alternate translation: “of the kings and their fighting men” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) HEB 7 2 q87x writing-pronouns ᾧ 1 It was to him Here, **whom** refers back to Melchizedek. If your readers would misunderstand to whom **whom** refers, you could make it explicit. Alternate translation: “to whom—that is, Melchizedek—” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 7 2 dplz translate-unknown δεκάτην…ἐμέρισεν 1 Here, the word **apportioned** refers to how a person might divide a group of things into “portions” and share 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 your readers would misunderstand **apportioned a tenth**, you could express the idea in a more natural way. Alternate translation: “handed over one tenth” or “presented one part out of ten” (See: [[rc://en/ta/man/translate/translate-unknown]]) HEB 7 2 pw9x figs-explicit ἀπὸ πάντων 1 Here, **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 your readers would misunderstand what **all {things}** refers to, you could make it explicit. Alternate translation: “from all that he had plundered from the kings” or “from everything that he took after defeating the kings” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 7 2 x3bd 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 your readers would misunderstand what is **translated** here, you could clarify that it is the name “Melchizedek.” Alternate translation: “his name first being translated as” or “first indeed the name ‘Melchizedek’ being translated as” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 7 2 trz1 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 your readers would misunderstand what the author is doing here, 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://en/ta/man/translate/translate-names]]) HEB 7 2 kfsz 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://en/ta/man/translate/figs-activepassive]]) HEB 7 2 abh4 figs-possession βασιλεὺς δικαιοσύνης…βασιλεὺς εἰρήνης 1 king of righteousness … king of peace 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 your readers would misunderstand that form, you could express the idea in a more natural way. Alternate translation: “king who rules righteously … king who rules peacefully” (See: [[rc://en/ta/man/translate/figs-possession]]) HEB 7 2 yaa0 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://en/ta/man/translate/figs-abstractnouns]]) HEB 7 2 bm11 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://en/ta/man/translate/translate-names]]) HEB 7 3 q4eh figs-explicit ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς τέλος ἔχων 1 He is without father, without mother, without ancestors, with neither beginning of days nor end of life 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 your readers would misunderstand why the author describes Melchizedek in these ways, 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://en/ta/man/translate/figs-explicit]]) HEB 7 3 hodw 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://en/ta/man/translate/translate-unknown]]) HEB 7 3 ro3u 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 your readers would misunderstand these phrases, 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://en/ta/man/translate/figs-idiom]]) HEB 7 3 wx4m 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://en/ta/man/translate/figs-activepassive]]) HEB 7 3 e959 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://en/ta/man/translate/guidelines-sonofgodprinciples]]) HEB 7 3 ajrw translate-unknown μένει ἱερεὺς εἰς τὸ διηνεκές 1 Here, the word **perpetually** indicates that Melchizedek never stops being **a priest**. If your readers would misunderstand **perpetually**, 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://en/ta/man/translate/translate-unknown]]) HEB 7 4 h2bg grammar-connect-words-phrases δὲ 1 Connecting Statement: Here, 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 your readers would misunderstand **But**, you could use a word or phrase that introduces further development, or you could leave it untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 7 4 iyvq θεωρεῖτε 1 Alternate translation: “observe” or “see” HEB 7 4 qdtp 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 your readers would misunderstand **how great**, you could clarify what about Melchizedek was **great**. Alternate translation: “how great in rank” or “how significant” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 7 4 w2gg writing-pronouns οὗτος 1 this man was The phrase **this one** refers to Melchizedek. If your readers would misunderstand to whom **this one** refers, you could make it explicit. Alternate translation: “this Melchizedek was” (See: [[rc://en/ta/man/translate/writing-pronouns]]) HEB 7 4 usbu 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://en/ta/man/translate/figs-explicit]]) HEB 7 4 kwpe 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 your readers would misunderstand **the best plunder**, 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://en/ta/man/translate/translate-unknown]]) HEB 7 5 l29w 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 your readers would misunderstand **indeed**, you could use a word that introduces the first half of a contrast, or you could leave it untranslated. Alternate translation: “And on the one hand, those” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 7 5 ffl4 translate-kinship τῶν υἱῶν Λευεὶ 1 In the author’s culture, **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 your readers would misunderstand **sons**, you could use a word or phrase that refers to ancestors. 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://en/ta/man/translate/translate-kinship]]) HEB 7 5 xbci translate-names Λευεὶ 1 HEB 7 5 l9zq figs-distinguish τὴν ἱερατείαν λαμβάνοντες 1 The sons of Levi who receive the priesthood (See: [[rc://en/ta/man/translate/figs-distinguish]]) HEB 7 5 pjj8 figs-abstractnouns τὴν ἱερατείαν λαμβάνοντες 1 HEB 7 5 wash figs-explicit ἐντολὴν ἔχουσιν…κατὰ τὸν νόμον 1 See the **command** about Levites and tithes in [Numbers 18:21–24](../num/18/21.md). Alternate translation: “are commanded in Moses’s law” HEB 7 5 hn3k figs-abstractnouns ἀποδεκατοῦν 1 from the people HEB 7 5 ri2y translate-kinship τοὺς ἀδελφοὺς αὐτῶν 1 from their brothers Here, **brothers** means they are all related to each other through Abraham. Alternate translation: “from their relatives” HEB 7 5 busq figs-gendernotations τοὺς ἀδελφοὺς αὐτῶν 1 HEB 7 5 rx2f grammar-connect-logic-contrast καίπερ 1 HEB 7 5 x4za figs-metaphor ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ 1 they, too, have come from Abraham’s body The phrase **from the loin of Abraham** is a way of saying that they were descendants of Abraham. Alternate translation: “they, too, are descendants of Abraham” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 7 5 m23m translate-names Ἀβραάμ 1 HEB 7 6 r2rs ὁ…μὴ γενεαλογούμενος ἐξ αὐτῶν 1 whose descent was not traced from them Alternate translation: “the one who was not a descendant of Levi” HEB 7 6 d2hq figs-metaphor τὸν ἔχοντα τὰς ἐπαγγελίας 1 the one who had the promises The things that God promised to do for Abraham are spoken of as if they were objects that he could possess. Alternate translation: “the one to whom God had spoken his promises” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 7 7 k6pc figs-activepassive τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται 1 the lesser person is blessed by the greater person If your language does not use this passive form, you can state this in active form. Alternate translation: “the more important person blesses the less important person” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 7 8 sf79 ὧδε μὲν…ἐκεῖ 1 In this case … in that case These phrases are used to compare the Levite priests with Melchizedek. Your language may have a way to emphasize that the author is making a comparison. HEB 7 8 c9zz figs-metaphor μαρτυρούμενος ὅτι ζῇ 1 is testified that he lives on It is never explicitly written in scripture that Melchizedek dies. The author of Hebrews speaks of this absence of information about Melchizedek’s death in scripture as if it were a positive statement that he is still alive. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 7 8 d1yr figs-activepassive μαρτυρούμενος ὅτι ζῇ 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “scripture shows that he lives on” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 7 9 v1yu figs-metaphor δι’ Ἀβραὰμ, καὶ Λευεὶς, ὁ δεκάτας λαμβάνων, δεδεκάτωται 1 Levi, who received tithes, also paid tithes through Abraham Since **Levi** had not been born yet, the author speaks of him as still being in Abraham’s body when Abraham met Melchizedek. In this way, the author argues that Levi **paid tithes** to Melchizedek through **Abraham**. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 7 10 g26s figs-metaphor ἔτι…ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν 1 Levi was in the body of his ancestor Since Levi had not been born yet, the author speaks of him as still being in Abraham’s body. In this way, the author argues that Levi paid tithes to Melchizedek through Abraham. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 7 11 kdb8 μὲν οὖν 1 Now Here, **So** is used to draw attention to the important point that follows. HEB 7 11 wgp5 figs-rquestion τίς ἔτι χρεία κατὰ τὴν τάξιν Μελχισέδεκ, ἕτερον ἀνίστασθαι ἱερέα, καὶ οὐ κατὰ τὴν τάξιν Ἀαρὼν λέγεσθαι? 1 what further need would there have been for another priest to arise after the manner of Melchizedek, and not be considered to be after the manner of Aaron? This question emphasizes that it was unexpected that priests come after **the order of Melchizedek**. Alternate translation: “no one would have needed another priest, one who was like Melchizedek and not like Aaron, to arise.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) HEB 7 11 hi4e ἀνίστασθαι 1 to arise Alternate translation: “to come” or “to appear” HEB 7 11 cc5f κατὰ τὴν τάξιν Μελχισέδεκ 1 after the manner of Melchizedek This means that Christ as a priest has things in common with **Melchizedek** as a priest. Alternate translation: “in the same way that Melchizedek was a priest” HEB 7 11 kt3a figs-activepassive οὐ κατὰ τὴν τάξιν Ἀαρὼν λέγεσθαι 1 not be considered to be after the manner of Aaron If your language does not use this passive form, you can state this in active form. Alternate translation: “not be after the manner of Aaron” or “who is not a priest like Aaron” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 7 12 c7f1 figs-activepassive μετατιθεμένης γὰρ τῆς ἱερωσύνης, ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται 1 For when the priesthood is changed, the law must also be changed If your language does not use this passive form, you can state this in active form. Alternate translation: “For when God changed the priesthood, he also had to change the law” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 7 13 k9zi ὃν 1 For the one Here, **whom** refers to Jesus. HEB 7 13 m9mm figs-activepassive ἐφ’ ὃν…λέγεται ταῦτα 1 about whom these things are said If your language does not use this passive form, you can state this in active form. Alternate translation: “about whom I am speaking” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 7 14 t3dm γὰρ 1 Now **For** is used to draw attention to the important point that follows. HEB 7 14 qsk5 ἐξ Ἰούδα ἀνατέταλκεν ὁ Κύριος ἡμῶν 1 it is from Judah that our Lord was born The words **our Lord** refer to Jesus. HEB 7 14 ln94 ἐξ Ἰούδα 1 from Judah Alternate translation: “from the tribe of Judah” HEB 7 15 i17g 0 General Information: This quote comes from a psalm of King David. HEB 7 15 jn1p περισσότερον ἔτι κατάδηλόν ἐστιν 1 What we say is clearer yet Alternate translation: “we can understand even more clearly” HEB 7 15 md9i εἰ…ἀνίσταται ἱερεὺς ἕτερος 1 if another priest arises Alternate translation: “if another priest comes” HEB 7 15 z1yl κατὰ τὴν ὁμοιότητα Μελχισέδεκ 1 in the likeness of Melchizedek This means that Christ as a priest has things in common with **Melchizedek** as a priest. Alternate translation: “in the same way that Melchizedek was a priest” HEB 7 16 fr4a ὃς οὐ κατὰ νόμον…γέγονεν 1 It was not based on the law Alternate translation: “his becoming priest was not based on a law” HEB 7 16 erq7 figs-metonymy νόμον ἐντολῆς σαρκίνης 1 the law of fleshly descent The idea of human descent is spoken of as if it had only to do with the flesh of one’s body. Alternate translation: “the law of human descent” or “the law about priests’ descendants becoming priests” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 7 17 xmj8 figs-personification μαρτυρεῖται γὰρ 1 For scripture witnesses about him This speaks about scripture as if it were a person who could witness about something. Alternate translation: “For God witnesses about him through the scriptures” or “For this is what was written about him in the scripture” (See: [[rc://en/ta/man/translate/figs-personification]]) HEB 7 17 g6zd κατὰ τὴν τάξιν Μελχισέδεκ 1 according to the order of Melchizedek There were two groups of priests. One was made up of the descendants of Levi. The other was made up of **Melchizedek** and Jesus Christ. Alternate translation: “according to the line of Melchizedek” or “according to the priesthood of Melchizedek” HEB 7 19 ia8j figs-personification οὐδὲν…ἐτελείωσεν ὁ νόμος 1 the law made nothing perfect Here, **the law** is spoken of as if it were a person who could act. Alternate translation: “no one could become perfect by obeying the law” (See: [[rc://en/ta/man/translate/figs-personification]]) HEB 7 19 stc2 figs-activepassive ἐπεισαγωγὴ…κρείττονος ἐλπίδος 1 a better hope is introduced If your language does not use this passive form, you can state this in active form. Alternate translation: “God has introduced a better hope” or “God has given us reason for a more confident hope” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 7 19 c9tz figs-metaphor δι’ ἧς ἐγγίζομεν τῷ Θεῷ 1 through which we come near to God Worshiping God and having his favor are spoken of as to **come near** to him. Alternate translation: “and because of this hope we approach God” or “and because of this hope we worship God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 7 20 f3cd 0 General Information: This quote comes from the same psalm of David as [Hebrews 7:17](../07/17.md). HEB 7 20 vf69 figs-explicit καὶ καθ’ ὅσον οὐ χωρὶς ὁρκωμοσίας 1 And it was not without an oath! You can state this clearly who made this **oath**. Alternate translation: “And God did not choose this new priest without swearing an oath!” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 7 20 ziqe figs-doublenegatives καὶ καθ’ ὅσον οὐ χωρὶς ὁρκωμοσίας 1 The double negative **not without** emphasizes that Jesus became a priest through an oath. Alternate translation: “And it was because God swore an oath that the Lord became the new priest!” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) HEB 7 22 h462 0 Connecting Statement: The writer then assures these Jewish believers that Christ has the better priesthood because he lives forever and the priests that descended from Aaron all died. HEB 7 22 e23d κρείττονος διαθήκης, γέγονεν ἔγγυος 1 has given the guarantee of a better covenant Alternate translation: “has told us that we can be sure that there will be a better covenant” HEB 7 24 u941 figs-abstractnouns ἀπαράβατον ἔχει τὴν ἱερωσύνην 1 he has a permanent priesthood A priest’s work is spoken of as if it were an object that Jesus possesses. This can be worded to avoid the abstract noun **priesthood**. Alternate translation: “he is a priest permanently” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 7 25 a4gg figs-explicit ὅθεν 1 Therefore he You can make explicit what **Therefore** implies. Alternate translation: “Because Christ is our high priest who lives forever,” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 7 25 b182 τοὺς προσερχομένους δι’ αὐτοῦ τῷ Θεῷ 1 those who approach God through him Alternate translation: “those who come to God because of what Jesus has done” HEB 7 26 cmq1 figs-metaphor ὑψηλότερος τῶν οὐρανῶν γενόμενος 1 has become higher than the heavens The author speaks of possessing more honor and power than anyone else as if it were position that is up above all things. Alternate translation: “God has given him more honor and power than anyone else” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 7 27 b6nv τῶν ἰδίων…ἐποίησεν…ἑαυτὸν 1 Here, **his own** refers to the Levitical priests. The second **he** and the word **himself** refer to Christ. HEB 7 28 n693 figs-metonymy ὁ νόμος…ἀνθρώπους καθίστησιν ἀρχιερεῖς ἔχοντας ἀσθένειαν 1 the law appoints as high priests men who have weaknesses Here, **the law** is a metonym for the men who appointed the **high priests** according to the law of Moses. The focus is not on the men who did this, but on the fact that they did this according to the law. Alternate translation: “according to the law, men appoint as high priests men who have weaknesses” or “for according to the law, men who have weaknesses are appointed as high priests” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 7 28 u5ny ἀνθρώπους…ἔχοντας ἀσθένειαν 1 men who have weaknesses Alternate translation: “men who are spiritually weak” or “men who are weak against sin” HEB 7 28 yez2 figs-metonymy ὁ λόγος…τῆς ὁρκωμοσίας, τῆς μετὰ τὸν νόμον, Υἱόν 1 the word of the oath, which came after the law, appointed a Son Here, **the word of the oath** represents God who made the oath. Alternate translation: “God appointed a Son by his oath, which he made after he gave the law” or “after he had given the law, God swore an oath and appointed his Son” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 7 28 msa4 guidelines-sonofgodprinciples Υἱόν 1 Son **Son** is an important title for Jesus, the Son of God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) HEB 7 28 fkl3 figs-activepassive τετελειωμένον 1 who has been made perfect If your language does not use this passive form, you can state this in active form. Alternate translation: “who has completely obeyed God and become mature” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 8 intro ks94 0 # Hebrews 8 General Notes<br><br>## Structure and formatting<br><br>The author finishes describing how and why Jesus is the most important high priest. Then he begins to speak about how the new covenant is better to the covenant God made with Moses. (See: [[rc://en/tw/dict/bible/kt/covenant]])<br><br>Some 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, which are words from the Old Testament.<br><br>## Special concepts in this chapter<br><br>### New covenant<br><br>The author tells how Jesus has established a new covenant that is better than the covenant that God established with the Israelites. (See: [[rc://en/tw/dict/bible/kt/covenant]]) HEB 8 1 nb8q 0 Connecting Statement: The writer, having shown that Christ’s priesthood is better than the earthly priesthood, shows that the earthly priesthood was a pattern of heavenly things. Christ has a superior ministry, a superior covenant. HEB 8 1 tw7l δὲ 1 Now **Now** does not mean “at this moment,” but is used to draw attention to the important point that follows. HEB 8 1 m2b4 figs-exclusive ἔχομεν ἀρχιερέα 1 We have a high priest The author is including the readers here, so the word **We** is inclusive. (See: [[rc://en/ta/man/translate/figs-exclusive]]) HEB 8 1 b8qy translate-symaction ἐκάθισεν ἐν δεξιᾷ τοῦ θρόνου τῆς Μεγαλωσύνης 1 sat down at the right hand of the throne of the Majesty To sit at the **right hand** of God is a symbolic action of receiving great honor and authority from God. See how you translated a similar phrase in [Hebrews 1:3](../01/03.md). Alternate translation: “sat down at the place of honor and authority beside the throne of the Majesty” (See: [[rc://en/ta/man/translate/translate-symaction]]) HEB 8 2 lrb7 τῆς σκηνῆς τῆς ἀληθινῆς, ἣν ἔπηξεν ὁ Κύριος, οὐκ ἄνθρωπος 1 the true tabernacle that the Lord, not a man, set up People built the earthly **tabernacle** out of animal skins fastened to a wooden framework, and they set it up in the manner of a tent. Here, **true tabernacle** means the heavenly tabernacle that God created. HEB 8 3 su9j figs-activepassive πᾶς γὰρ ἀρχιερεὺς…καθίσταται 1 For every high priest is appointed If your language does not use this passive form, you can state this in active form. Alternate translation: “For God appoints every priest” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 8 4 p2v6 οὖν 1 Now **Now** does not mean “at this moment,” but is used to draw attention to the important point that follows. HEB 8 4 gfz1 κατὰ νόμον 1 according to the law Alternate translation: “as God requires in the law” HEB 8 5 t3i8 figs-metaphor οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσιν τῶν ἐπουρανίων 1 They serve a copy and shadow of the heavenly things The words **copy** and **shadow** are metaphors meaning that something is not the real thing but it is similar to the real thing. Alternate translation: “who serve what is a vague image of the heavenly things” or “who serve what is only similar to the heavenly things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 8 5 m067 figs-doublet ὑποδείγματι καὶ σκιᾷ…τῶν ἐπουρανίων 1 The words **copy** and **shadow** have similar meanings and emphasize that the priesthood and the earthly temple were only images of Christ, the true high priest, and the heavenly temple. (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 8 5 k5r1 figs-activepassive καθὼς κεχρημάτισται Μωϋσῆς, μέλλων 1 It is just as Moses was warned by God when he was If your language does not use this passive form, you can state this in active form. Alternate translation: “just as God warned Moses when Moses was about” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 8 5 qb7g figs-explicit μέλλων ἐπιτελεῖν τὴν σκηνήν 1 was about to construct the tabernacle Moses did not construct the **tabernacle** himself. He ordered the people to construct it. Alternate translation: “when he was about to command the people to construct the tabernacle” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 8 5 jk6i ὅρα 1 See that Alternate translation: “Make sure that” HEB 8 5 wf1p τὸν τύπον 1 to the pattern Alternate translation: “the design” HEB 8 5 s9xe figs-activepassive τὸν δειχθέντα σοι 1 that was shown to you If your language does not use this passive form, you can state this in active form. Alternate translation: “that I showed you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 8 5 j3tz figs-explicit ἐν τῷ ὄρει 1 on the mountain You can make explicit that the **mountain** refers to Mount Sinai. Alternate translation: “on Mount Sinai” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 8 6 qdj6 0 Connecting Statement: This section begins to show that the new covenant is better than the old covenant with Israel and Judah. HEB 8 6 rt2a figs-activepassive τέτυχεν 1 Christ has received If your language does not use this passive form, you can state this in active form. Alternate translation: “God has given Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 8 6 spy1 κρείττονός…διαθήκης μεσίτης 1 mediator of a better covenant This means Christ caused a **better covenant** between God and humans to exist. HEB 8 6 aw58 figs-activepassive ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται 1 covenant, which is based on better promises If your language does not use this passive form, you can state this in active form. Alternate translation: “which God made based on better promises” or “in which God promised better things when he made this covenant” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 8 7 wb9d translate-ordinal ἡ πρώτη…δευτέρας 1 first covenant … second covenant The words **first** and **second** are ordinal numbers. Alternate translation: “old covenant … for a new covenant” (See: [[rc://en/ta/man/translate/translate-ordinal]]) HEB 8 7 gig6 ἦν ἄμεμπτος 1 had been faultless Alternate translation: “had been perfect” HEB 8 8 ya4n 0 General Information: In this quotation the prophet Jeremiah foretold of a new covenant that God would make. HEB 8 8 sqb4 αὐτοῖς 1 with the people Alternate translation: “with the people of Israel” HEB 8 8 xhp8 ἰδοὺ 1 See Alternate translation: “Look” or “Listen” or “Pay attention to what I am about to tell you” HEB 8 8 c6zm figs-metaphor τὸν οἶκον Ἰσραὴλ, καὶ ἐπὶ τὸν οἶκον Ἰούδα 1 the house of Israel and with the house of Judah The people of **Israel** and **Judah** are spoken of as if they were houses. Alternate translation: “the people of Israel and with the people of Judah” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 8 9 dde5 figs-metaphor ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν, ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου 1 I took them by their hand to lead them out of the land of Egypt This metaphor represents God’s great love and concern as if he were holding their hands in order to physically **lead them out** of **Egypt**. Alternate translation: “when I led them out of Egypt like a father leads his young child” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 8 10 fh1c 0 General Information: This is a quotation from the prophet Jeremiah. HEB 8 10 k2ew figs-metaphor τῷ οἴκῳ Ἰσραὴλ 1 the house of Israel The people of **Israel** are spoken of as if they were a **house**. Alternate translation: “the people of Israel” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 8 10 q78u μετὰ τὰς ἡμέρας ἐκείνας 1 after those days Alternate translation: “after that time” HEB 8 10 gbw3 figs-metaphor διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν 1 I will put my laws into their minds God’s **laws** are spoken of as if they were objects that could be placed somewhere. People’s ability to think is spoken of as if it were a place. Alternate translation: “I will enable them to understand my laws” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 8 10 e45g figs-metonymy ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς 1 I will also write them on their hearts Here, **hearts** is a metonym for a person’s inner being. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 8 10 ojsy figs-metaphor ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς 1 The phrase **write them on their hearts** is a metaphor for enabling people to obey the law. Alternate translation: “I will also put them in their hearts” or “I will enable them to obey my law” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 8 10 hs53 ἔσομαι αὐτοῖς εἰς Θεόν 1 I will be their God Alternate translation: “I will be the God they worship” HEB 8 10 xgm3 αὐτοὶ ἔσονταί μοι εἰς λαόν 1 they will be my people Alternate translation: “they will be the people for whom I care” HEB 8 11 lsq6 0 General Information: This continues the quotation from the prophet Jeremiah. HEB 8 11 jl1h figs-quotations οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ, καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ λέγων, γνῶθι τὸν Κύριον 1 They will not teach each one his neighbor and each one his brother, saying, ‘Know the Lord.’ You can state this direct quotation as an indirect quotation. Alternate translation: “they will not need to teach their neighbors or brothers to know me” (See: [[rc://en/ta/man/translate/figs-quotations]]) HEB 8 11 wne2 figs-doublet τὸν πολίτην…τὸν ἀδελφὸν 1 neighbor … brother Both **fellow citizen** and **brother** mean the same thing and refer to fellow Israelites. (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 8 11 q5ki figs-metonymy γνῶθι τὸν Κύριον…πάντες εἰδήσουσίν με 1 Know the Lord … will all know me **Know** here stands for acknowledging God. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 8 12 cu1b figs-metonymy ταῖς ἀδικίαις αὐτῶν 1 toward their evil deeds Here, **evil deeds** stands for the people who committed these evil deeds. Alternate translation: “to those who did evil deeds” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 8 12 a1xr figs-metonymy τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι 1 their sins I will not remember any longer Here, **remember** stands for “think about.” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 9 intro p8vy 0 # Hebrews 9 General Notes<br><br>## Structure and formatting<br><br>This chapter describes how Jesus is better than the temple and all its laws and rules. This chapter will be difficult to understand if the first five books of the Old Testament have not yet been translated.<br><br>## Special concepts in this chapter<br><br>### Will<br><br>A will is a legal document that describes what will happen to a person’s property after he dies.<br><br>### Blood<br><br>In the Old Testament, God had commanded the Israelites to offer sacrifices so that he would forgive their sins. Before they could offer these sacrifices, they had to kill animals and then offer not only the animal’s body but also its blood. Shedding blood is a metaphor for killing an animal or person. Jesus offered his life, his blood, as a sacrifice when he allowed men to kill him. The writer of the Book of Hebrews is saying in this chapter that this sacrifice is better than the sacrifices of the Old Testament. (See: [[rc://en/ta/man/translate/figs-metaphor]] and [[rc://en/tw/dict/bible/kt/covenant]])<br><br>### Return of Christ<br><br>Jesus will return to finish the work that he began when he died so that God would forgive his people’s sins. He will finish saving those people who are waiting for him. (See: [[rc://en/tw/dict/bible/kt/save]])<br><br>## Other possible translation difficulties in this chapter<br><br>### First covenant<br><br>This refers to the covenant that God made with Moses. However, before he made this covenant, God had made a covenant with Abraham. But this was the first covenant that God had made with the people of Israel. You may decide to translate “the first covenant” as “the earlier covenant.” HEB 9 1 af6x 0 Connecting Statement: The writer makes clear to these Jewish believers that the laws and the tabernacle of the old covenant were only pictures of the better, new covenant. HEB 9 1 av9i οὖν 1 Now **Now** marks a new part of the teaching. HEB 9 1 d3vs ἡ πρώτη 1 first covenant See how you translated **first covenant** in [Hebrews 8:7](../08/07.md). HEB 9 1 pw63 εἶχε…δικαιώματα 1 had regulations Alternate translation: “had detailed instructions” or “had rules” HEB 9 2 e3em γὰρ 1 For The author is continuing the discussion from [Hebrews 8:7](../08/07.md). HEB 9 2 f6k7 figs-activepassive σκηνὴ…κατεσκευάσθη 1 a tabernacle was prepared A **tabernacle** was constructed and made ready for use. If your language does not use this passive form, you can state this in active form. Alternate translation: “the Israelites prepared a tabernacle” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 9 2 t13a ἥ τε λυχνία καὶ ἡ τράπεζα, καὶ ἡ Πρόθεσις τῶν ἄρτων 1 the lampstand, the table, and the bread of the presence These objects are all accompanied by the definite article **the**, because these are specific things that the author assumes that his readers already know about. HEB 9 2 gw3p figs-abstractnouns ἡ Πρόθεσις τῶν ἄρτων 1 bread of the presence You can reworded the abstract noun **presentation** to express it with the verb “display” or “present.” Alternate translation: “the bread on display before God” or “the bread the priests presented to God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 9 3 j7w3 μετὰ…τὸ δεύτερον καταπέτασμα 1 Behind the second curtain The first curtain was the outer wall of the tabernacle, so the **second curtain** was the curtain between the “holy place” and the “most holy place.” HEB 9 3 ssr9 translate-ordinal δεύτερον 1 second The word **second** is the ordinal word for number two. (See: [[rc://en/ta/man/translate/translate-ordinal]]) HEB 9 4 kt3u ἐν ᾗ 1 Inside it Alternate translation: “inside the ark of the covenant was” HEB 9 4 jj9y figs-explicit ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα 1 Aaron’s rod that budded This was the **rod** that **Aaron** had when God proved to the people of Israel that he had chosen Aaron as his priest by making Aaron’s rod bud. (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 9 4 md1f ἡ βλαστήσασα 1 that budded Alternate translation: “from which leaves and flowers had grown” HEB 9 4 q9w3 αἱ πλάκες τῆς διαθήκης 1 tablets of the covenant Here, **tablets** are flat pieces of stone that had writing on them. This refers to the stone tablets on which the ten commandments were written. HEB 9 5 ue5q Χερουβεὶν δόξης κατασκιάζοντα τὸ ἱλαστήριον 1 glorious cherubim overshadowed the atonement lid When the Israelites were making the ark of the covenant, God commanded them to carve two **cherubim** facing each other, with their wings touching, over the **atonement lid** of the ark of the covenant. Here they are spoken of as providing shade for the ark of the covenant. Alternate translation: “glorious cherubim covered the atonement lid with their wings” HEB 9 5 fh6g figs-metonymy Χερουβεὶν 1 cherubim Here, **cherubim** refers to the carved figures of two cherubim. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 9 6 mra7 figs-activepassive τούτων…οὕτως κατεσκευασμένων 1 After these things were prepared If your language does not use this passive form, you can state this in active form. Alternate translation: “after the priests prepared these things” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 9 7 xs9l figs-doublenegatives οὐ χωρὶς αἵματος 1 not without blood You can state the double negative **not without** in positive form. Alternate translation: “enters, and he always brings blood” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) HEB 9 7 xtk5 αἵματος 1 blood This is the **blood** of the bull and goat that the high priest had to sacrifice on the Day of Atonement. HEB 9 8 a26f τῶν ἁγίων 1 the most holy place Here, **the holy place** could refer to: (1) the inner room of the tabernacle on earth. (2) God’s presence in heaven. HEB 9 8 e14c figs-metonymy ἔτι τῆς πρώτης σκηνῆς ἐχούσης στάσιν 1 the first tabernacle was still standing This could mean: (1) the outer room of the **tabernacle** was still standing. (2) the earthly **tabernacle** and the sacrificial system still existed. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 9 9 cu76 ἥτις παραβολὴ 1 This was an illustration Alternate translation: “and this first tabernacle is a picture” HEB 9 9 fl6i εἰς τὸν καιρὸν τὸν ἐνεστηκότα 1 for the present time Alternate translation: “for now” HEB 9 9 g16u figs-activepassive προσφέρονται 1 that are now being offered If your language does not use this passive form, you can state this in active form. Alternate translation: “that the priests now offer” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 9 9 qsa1 figs-metaphor μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα 1 are not able to perfect the worshiper’s conscience The writer speaks of a person’s **conscience** as if it were an object that could be made better and better until it was without fault. A person’s conscience is his knowledge of right and wrong. It is also his awareness of whether or not he has done wrong. If he knows he has done wrong, we say that he feels guilty. Alternate translation: “are not able to make the worshiper free from guilt” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 9 9 c31d figs-genericnoun τὸν λατρεύοντα 1 the worshiper’s conscience The writer appears to refer to only one **worshiper**, but he means all those who came to worship God at the tabernacle. (See: [[rc://en/ta/man/translate/figs-genericnoun]]) HEB 9 10 hqs8 μέχρι καιροῦ διορθώσεως 1 until the time of the new order Alternate translation: “until God created the new order” HEB 9 11 bnc6 0 Connecting Statement: Having described the service of the tabernacle under God’s law, the writer makes clear that Christ’s service under the new covenant is better because it is sealed with his blood. It is better also because Christ has entered the true “tabernacle,” that is, God’s own presence in heaven, instead of entering, as other high priests, into the earthly tabernacle, which was only an imperfect copy. HEB 9 11 da2i τῶν…ἀγαθῶν 1 good things Here, **good things** does not refer to material things. It means the good things that God promised in his new covenant. HEB 9 11 czx6 τῆς μείζονος καὶ τελειοτέρας σκηνῆς 1 the greater and more perfect tabernacle This refers to the heavenly tent or **tabernacle**, which is more important and more perfect than the earthly tabernacle. HEB 9 11 lxw8 figs-activepassive οὐ χειροποιήτου 1 that was not made by human hands If your language does not use this passive form, you can state this in active form. Alternate translation: “that humans hands did not make” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 9 11 mtj9 figs-synecdoche χειροποιήτου 1 human hands Here, **hands** refers to the whole person. Alternate translation: “humans” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) HEB 9 12 wp9n figs-metaphor ἅγια 1 most holy place God’s presence in heaven is spoken of as if it were the **holy place**, the innermost room in the tabernacle. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 9 13 ch3c σποδὸς δαμάλεως, ῥαντίζουσα τοὺς κεκοινωμένους 1 sprinkling of a heifer’s ashes on those who have become unclean The priest would throw small amounts of the **ashes** on the **unclean** people. HEB 9 13 seb3 figs-metonymy πρὸς τὴν τῆς σαρκὸς καθαρότητα 1 for the cleansing of their flesh Here, **flesh** refers to the entire body. Alternate translation: “for the cleansing of their bodies” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 9 14 t58w figs-exclamations πόσῳ μᾶλλον τὸ αἷμα τοῦ Χριστοῦ, ὃς διὰ Πνεύματος αἰωνίου, ἑαυτὸν προσήνεγκεν ἄμωμον τῷ Θεῷ, καθαριεῖ τὴν συνείδησιν ὑμῶν ἀπὸ νεκρῶν ἔργων, εἰς τὸ λατρεύειν Θεῷ ζῶντι! 1 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse our conscience from dead works to serve the living God? The author uses this exclamation to emphasize that Christ’s sacrifice was the most powerful. Alternate translation: “then certainly Christ’s blood will cleanse our conscience even more from dead works to serve the living God! Because, through the eternal Spirit, he offered himself without blemish to God!” (See: [[rc://en/ta/man/translate/figs-exclamations]]) HEB 9 14 r22p figs-metonymy τὸ αἷμα τοῦ Χριστοῦ 1 the blood of Christ The **blood** of Christ refers to his death. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 9 14 xj6g figs-metaphor ἄμωμον 1 without blemish A **blemish** is a small sin or moral fault spoken of here as if it were a small, unusual spot or defect on Christ’s body. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 9 14 rkh4 figs-metonymy τὴν συνείδησιν ὑμῶν 1 cleanse our conscience Here, **conscience** refers to a person’s feeling of guilt. Believers no longer have to feel guilty for the sins they have committed because Jesus sacrificed himself and has forgiven them. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 9 14 suu7 figs-metaphor καθαριεῖ 1 cleanse Here, **cleanse** stands for the action of relieving our consciences from guilt for the sins we have committed. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 9 14 zbj1 figs-metaphor νεκρῶν ἔργων 1 dead works Sinful deeds are spoken of as if they belonged to the world of the **dead**. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 9 15 x3xr διὰ τοῦτο 1 For this reason Alternate translation: “as a result” or “because of this” HEB 9 15 p2kg διαθήκης καινῆς μεσίτης ἐστίν 1 he is the mediator of a new covenant Here being a **mediator** means Christ caused the **new covenant** between God and humans to exist. HEB 9 15 q3x3 τῇ πρώτῃ διαθήκῃ 1 first covenant See how you translated **first covenant** in [Hebrews 8:7](../08/07.md). HEB 9 15 z29a figs-metonymy εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων 1 to free those under the first covenant from their sins Here, **their transgressions** is a metonym for: (1) the guilt of their transgressions. Alternate translation: “to take away the guilt of those who were under the first covenant” (2) the punishment for their transgressions. Alternate translation: “to take away the punishment for the transgressions of those who were under the first covenant” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 9 15 ve3v figs-activepassive οἱ κεκλημένοι 1 those who are called If your language does not use this passive form, you can state this in active form. Alternate translation: “those whom God has chosen to be his children” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 9 15 xb9f figs-metaphor τῆς αἰωνίου κληρονομίας 1 inheritance Receiving what God has promised believers is spoken of as if it were inheriting property and wealth from a family member. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 9 16 um9a θάνατον ἀνάγκη φέρεσθαι τοῦ διαθεμένου 1 the death of the person who made it must be proven If your language does not use this passive form, you can state this in active form. Alternate translation: “someone must prove that the person who made the will has died” HEB 9 18 wpf1 figs-activepassive ὅθεν οὐδ’ ἡ πρώτη χωρὶς αἵματος ἐνκεκαίνισται 1 So not even the first covenant was established without blood If your language does not use this passive form, you can state this in active form. Alternate translation: “So God did not even establish the first covenant without blood” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 9 18 m9c3 figs-doublenegatives ὅθεν οὐδ’ ἡ πρώτη χωρὶς αἵματος ἐνκεκαίνισται 1 You can state the double negative **not even … without** in positive form. Alternate translation: “So God established even the first covenant with blood” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) HEB 9 18 kq87 πρώτη 1 first covenant See how you translated **first covenant** in [Hebrews 8:7](../08/07.md). HEB 9 18 v838 figs-metonymy αἵματος 1 blood The death of animals sacrificed to God is spoken of as if it were nothing but **blood**. Alternate translation: “the death of animals sacrificed to God” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 9 19 zl2n translate-symaction λαβὼν τὸ αἷμα τῶν μόσχων, καὶ τῶν τράγων, μετὰ ὕδατος, καὶ ἐρίου κοκκίνου, καὶ ὑσσώπου, αὐτό τε τὸ βιβλίον καὶ πάντα τὸν λαὸν, ἐράντισεν 1 took the blood … with water … and sprinkled … the scroll … and all the people The priest dipped the **hyssop** in the **blood** and the **water** and then shook the hyssop so drops of blood and water would fall on the scroll and on the **people**. Sprinkling was a symbolic action done by the priests by which they applied the benefits of the covenant to people and to objects. Here the scroll and the people’s acceptability to God are renewed. (See: [[rc://en/ta/man/translate/translate-symaction]]) HEB 9 19 tgc2 ὑσσώπου 1 hyssop Hyssop was a woody shrub with flowers in summer, used in ceremonial sprinkling. HEB 9 20 j7en figs-metonymy τὸ αἷμα τῆς διαθήκης 1 the blood of the covenant Here, **blood** refers to the death of the animals sacrificed to carry out the covenant’s requirements. Alternate translation: “the death of the animals that brings into effect the covenant” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 9 21 k6dm ἐράντισεν 1 he sprinkled Alternate translation: “Moses sprinkled” HEB 9 21 l27v translate-symaction ἐράντισεν 1 sprinkled Sprinkling was a symbolic action done by the priests by which they applied the benefits of the covenant to people and to objects. See how you translated this in [Hebrews 9:19](../09/19.md). (See: [[rc://en/ta/man/translate/translate-symaction]]) HEB 9 21 xa9q πάντα τὰ σκεύη τῆς λειτουργίας 1 all the containers used in the service A container is an object that can hold things. Here it may refer to any kind of utensil or tool. Alternate translation: “all the utensils used in the service” HEB 9 21 cl3v figs-metonymy τῷ αἵματι 1 blood Here the animal **blood** refers to the animal’s death. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 9 22 g3ef figs-metaphor σχεδὸν ἐν αἵματι πάντα καθαρίζεται 1 almost everything is cleansed with blood Making something acceptable to God is spoken of as if it were cleansing that thing. Alternate translation: “almost everything is made acceptable to God by being cleansed with blood” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 9 22 hi7m figs-activepassive σχεδὸν ἐν αἵματι πάντα καθαρίζεται 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “the priests use blood to cleanse almost everything” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 9 22 v8bj figs-metonymy χωρὶς αἱματεκχυσίας, οὐ γίνεται ἄφεσις 1 Without the shedding of blood there is no forgiveness Here, **shedding of blood** refers to something dying as a sacrifice to God. Alternate translation: “without the death of something, there is no forgiveness” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 9 22 uw4g figs-doublenegatives χωρὶς αἱματεκχυσίας, οὐ γίνεται ἄφεσις 1 This double negative can mean that all forgiveness comes through the shedding of blood. Alternate translation: “forgiveness only comes when something dies as a sacrifice” or “God only forgives when something dies as a sacrifice” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) HEB 9 22 v1tr figs-explicit ἄφεσις 1 forgiveness You can state explicitly the implied meaning. Alternate translation: “forgiveness of the sins of the people” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 9 23 nh15 0 Connecting Statement: The writer emphasizes that Christ (now in heaven interceding for us) had to die only once for sins and that he will return to earth a second time. HEB 9 23 q79n figs-activepassive ἀνάγκη…τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαι 1 the copies of the things in heaven should be cleansed with these animal sacrifices If your language does not use this passive form, you can state this in active form. Alternate translation: “the priests must use these animal sacrifices to cleanse what are copies of things that are in heaven” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 9 23 y9b7 figs-activepassive αὐτὰ δὲ τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ ταύτας 1 the heavenly things themselves had to be cleansed with much better sacrifices That is, the **sacrifices** to cleanse the **heavenly things** are better than the sacrifices used to cleanse the earthly copies. If your language does not use this passive form, you can state this in active form. Alternate translation: “as for the heavenly things themselves, God had to cleanse them with much better sacrifices” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 9 24 cy2x figs-synecdoche χειροποίητα…ἅγια 1 the most holy place made with hands, which Here, **with hands** means “by humans.” Alternate translation: “the most holy place made by humans” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) HEB 9 24 akii figs-activepassive χειροποίητα…ἅγια 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “the most holy place, which humans made” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 9 24 g5lp τῶν ἀληθινῶν 1 of the true one Alternate translation: “of the true most holy place” HEB 9 25 f17a οὐδ’ 1 He did not go there Alternate translation: “And he did not enter heaven” HEB 9 25 zpf3 ἐν αἵματι ἀλλοτρίῳ 1 with the blood of another This means with the **blood** of an animal victim, not with his own blood. HEB 9 26 lhi3 ἐπεὶ 1 If that had been the case Alternate translation: “since if he had to offer himself often,” HEB 9 26 dq7m figs-metaphor εἰς ἀθέτησιν ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ 1 to do away with sin by the sacrifice of himself Doing away with **sin** represents having God forgive it. Alternate translation: “to cause God to forgive sins by sacrificing himself” or “to sacrifice himself so that God can forgive sin” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 9 28 p8b6 figs-activepassive ὁ Χριστός ἅπαξ προσενεχθεὶς 1 Christ was offered once If your language does not use this passive form, you can state this in active form. Alternate translation: “Christ offered himself once” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 9 28 hv2t figs-metaphor εἰς τὸ…ἀνενεγκεῖν ἁμαρτίας 1 to take away the sins The act of making us innocent rather than guilty for our sins is spoken of as if our **sins** were physical objects that Christ could carry away from us. Alternate translation: “so that God would forgive the sins” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 9 28 p6th figs-metonymy τὸ…ἁμαρτίας 1 the sins Here, **sins** mean the guilt that people have before God because of the sins they committed. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 10 intro nev1 0 # Hebrews 10 General Notes<br><br>## Structure and formatting<br><br>In this chapter, the writer finishes describing how Jesus’ sacrifice was better than the sacrifices offered in the Temple. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]])<br><br>Some 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 10:5-7, 15-17, 37-38, which are words from the Old Testament.<br><br>## Special concepts in this chapter<br><br>### God’s judgment and reward<br><br>Holy living is important for Christians. God will hold people accountable for how they lived their Christian life. Even though there will not be eternal condemnation for Christians, ungodly actions do and will have consequences. In addition, faithful living will be rewarded. (See: [[rc://en/tw/dict/bible/kt/holy]], [[rc://en/tw/dict/bible/kt/godly]] and [[rc://en/tw/dict/bible/kt/faithful]] and [[rc://en/tw/dict/bible/other/reward]])<br><br>## Other possible translation difficulties in this chapter<br><br>### “For it is impossible for the blood of bulls and goats to take away sins”<br><br>The sacrifices themselves had no redeeming power. They were effective because they were a display of faith, which was credited to the person offering the sacrifice. It was ultimately the sacrifice of Jesus which then makes these sacrifices “take away sins.” (See: [[rc://en/tw/dict/bible/kt/redeem]] and [[rc://en/tw/dict/bible/kt/faith]])<br><br>### “The covenant that I will make”<br><br>It is unclear whether this prophecy was being fulfilled as the author was writing or whether it was to occur later. The translator should try to avoid making a claim about the time this covenant begins. (See: [[rc://en/tw/dict/bible/kt/prophet]] and [[rc://en/tw/dict/bible/kt/covenant]]) HEB 10 1 kwq1 0 Connecting Statement: The writer shows the weakness of the law and its sacrifices, why God gave the law, and the perfection of the new priesthood and Christ’s sacrifice. HEB 10 1 kj83 figs-metaphor σκιὰν…ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν 1 the law is only a shadow of the good things to come This speaks about **the law** as if it were a **shadow**. The author means the law is not the **good things** that God had promised. It only hints at the good things that God is going to do. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 1 r6ly οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων 1 not the real forms of those things themselves Alternate translation: “not the real things themselves” HEB 10 2 aw6g figs-rquestion οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν, τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους? 1 would the sacrifices not have ceased to be offered? The author uses a question to state that the sacrifices were limited in their power. Alternate translation: “they would have ceased being offered because no one would still have consciousness of sins, those who worship having been cleansed once for all.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) HEB 10 2 xor4 figs-activepassive οὐκ ἂν ἐπαύσαντο προσφερόμεναι 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “they would have ceased offering those sacrifices” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 10 2 mu42 figs-metaphor τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους 1 the worshipers would have been cleansed Here **having been cleansed** represents no longer being guilty of sin. Alternate translation: “those who worship no longer being guilty of sin” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 2 vzcg figs-activepassive τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “the sacrifices would have taken away their sin” or “God would have made them no longer guilty of sin” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 10 2 m9tj τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν 1 would no longer have any consciousness of sin Alternate translation: “they would no longer think that they are guilty of sin” or “would know that they are no longer guilty of sin” HEB 10 4 di8i figs-metaphor ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας 1 For it is impossible for the blood of bulls and goats to take away sins Here, **sins** are spoken of as if they were objects that animal **blood** could sweep away as it flowed. Alternate translation: “For it is impossible for the blood of bulls and goats to cause God to forgive sins” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 4 bvu5 figs-metonymy αἷμα ταύρων καὶ τράγων 1 the blood of bulls and goats Here, **blood** refers to these animals dying as sacrifices to God. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 10 5 q4ye 0 General Information: Christ’s words when he was on earth were foretold in this quotation from a psalm of David. HEB 10 5 ml8e figs-you οὐκ ἠθέλησας 1 you did not desire Here, **you** is singular and refers to God. (See: [[rc://en/ta/man/translate/figs-you]]) HEB 10 7 zn6c τότε εἶπον 1 Then I said Here, **I** refers to Christ. HEB 10 8 c8eb 0 General Information: Though changing the wording slightly, the author repeats these quotations from a psalm of David for emphasis. HEB 10 8 rlv8 θυσίας…προσφορὰς 1 sacrifices … offerings See how you translated the words **Sacrifices** and **offerings** in [Hebrews 10:5](../10/05.md). HEB 10 8 n7kc ὁλοκαυτώματα…περὶ ἁμαρτίας 1 whole burnt offerings … sacrifices for sin See how you translated **whole burnt offerings** and **sin offerings** in [Hebrews 10:6](../10/06.md). HEB 10 8 d3ek figs-activepassive αἵτινες…προσφέρονται 1 that are offered If your language does not use this passive form, you can state this in active form. Alternate translation: “that priests offer” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 10 9 k5kv ἰδοὺ 1 See Alternate translation: “Look” or “Listen” or “Pay attention to what I am about to tell you” HEB 10 9 rxtb figs-metaphor ἀναιρεῖ τὸ πρῶτον, ἵνα τὸ δεύτερον στήσῃ 1 Stopping the **first practice** is spoken of as if it were an object that could be taken away. Starting the **second practice** is spoken of as establishing that practice. Alternate translation: “He stops people atoning for sins the first way in order to atone for sins the second way” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 9 ja8n translate-ordinal τὸ πρῶτον…τὸ δεύτερον 1 first practice … the second practice The words **first** and **second** are ordinal numbers. Alternate translation: “the old practice … the new practice” (See: [[rc://en/ta/man/translate/translate-ordinal]]) HEB 10 10 xj9i figs-activepassive ἡγιασμένοι ἐσμὲν 1 we have been sanctified If your language does not use this passive form, you can state this in active form. Alternate translation: “God has sanctified us” or “God has dedicated us to himself” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 10 10 xk24 figs-abstractnouns διὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ 1 through the offering of the body of Jesus Christ The abstract noun **offering** can be expressed with the verb “offer” or “sacrifice.” Alternate translation: “because Jesus Christ offered his body as a sacrifice” or “because Jesus Christ sacrificed his body” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 10 11 jq4i figs-metaphor οὐδέποτε δύνανται περιελεῖν ἁμαρτίας 1 can never take away sins This speaks of **sins** as if they are objects that a person can **take away**. Alternate translation: “can never cause God to forgive sins” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 12 fy8w translate-symaction ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ 1 he sat down at the right hand of God To sit at the **right hand of God** is a symbolic action of receiving great honor and authority from God. See how you translated a similar phrase in [Hebrews 1:3](../01/03.md). Alternate translation: “he sat down at the place of honor and authority beside God” (See: [[rc://en/ta/man/translate/translate-symaction]]) HEB 10 13 s6sn figs-metaphor ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ 1 until his enemies are made a stool for his feet The humiliation of Christ’s **enemies** is spoken of as if they were made a place for him to rest **his feet**. Alternate translation: “until God humiliates Christ’s enemies and they become like a stool for his feet” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 13 qnby figs-activepassive ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “until God makes Christ’s enemies like a stool for his feet” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 10 14 dz9n figs-activepassive τοὺς ἁγιαζομένους 1 those who are being sanctified If your language does not use this passive form, you can state this in active form. Alternate translation: “those whom God is sanctifying” or “those whom God has dedicated to himself” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 10 15 qk8j 0 General Information: This is a quotation from the prophet Jeremiah in the Old Testament. HEB 10 16 czh3 πρὸς αὐτοὺς 1 with them Alternate translation: “with my people” HEB 10 16 s783 μετὰ τὰς ἡμέρας ἐκείνας 1 after those days Alternate translation: “when the time of the first covenant with my people has finished” HEB 10 16 xx53 figs-metonymy διδοὺς νόμους μου ἐπὶ καρδίας αὐτῶν 1 I will put my laws in their hearts Here, **hearts** is a metonym for a person’s inner being. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 10 16 hpn5 figs-metaphor διδοὺς νόμους μου ἐπὶ καρδίας αὐτῶν 1 The phrase **put them in their hearts** is a metaphor for enabling people to obey the law. Alternate translation: “I will enable them to obey my laws” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 17 vkw4 0 General Information: This continues the quotation from the prophet Jeremiah in the Old Testament. HEB 10 17 qn7w τῶν ἁμαρτιῶν αὐτῶν, καὶ τῶν ἀνομιῶν αὐτῶν, οὐ μὴ μνησθήσομαι ἔτι 1 Their sins and lawless deeds I will remember no longer.” This is the second part of the Holy Spirit’s testimony ([Hebrews 10:15-16](./15.md)). HEB 10 17 pql9 figs-doublet τῶν ἁμαρτιῶν αὐτῶν, καὶ τῶν ἀνομιῶν αὐτῶν 1 Their sins and lawless deeds The words **sins** and **lawless deeds** mean basically the same thing. Together they emphasize how bad the sin is. Alternate translation: “The things they did that were forbidden and how they broke the law” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 10 18 pje1 δὲ 1 Now **Now** is used to draw attention to the important point that follows. It does not mean “at this moment.” HEB 10 18 pjh5 figs-abstractnouns ὅπου…ἄφεσις τούτων 1 where there is forgiveness for these You can reword this to express the abstract noun **forgiveness** with the verb “forgive.” Alternate translation: “when God has forgiven these things” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 10 18 z351 figs-abstractnouns οὐκέτι προσφορὰ περὶ ἁμαρτίας 1 there is no longer any sacrifice for sin You can reword this to express the abstract noun **sacrifice** with the verb “make offerings.” Alternate translation: “people no longer need to make offerings for sin” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 10 19 ih5u 0 Connecting Statement: Having made it clear that there is only one sacrifice for sin, the writer continues with the picture of the most holy place in the temple, where only the high priest could enter each year with the blood of the sacrifice for sins. He reminds the believers that they now worship God in his presence as if they were standing in the most holy place. HEB 10 19 f6g3 figs-metaphor ἀδελφοί 1 brothers Here, **brothers** refers to all believers in Christ whether male or female. Alternate translation: “brothers and sisters” or “fellow believers” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 19 fii7 figs-metaphor τῶν ἁγίων 1 the most holy place Here, **the holy place** refers to the presence of God, not the most holy place in the old tabernacle. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 19 zl87 figs-metonymy ἐν τῷ αἵματι Ἰησοῦ 1 by the blood of Jesus Here, **blood of Jesus** refers to the death of Jesus. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 10 20 l7wh ὁδὸν πρόσφατον καὶ ζῶσαν 1 living way This could mean: (1) the **new** **way** to God that Jesus has provided results in believers **living** forever. (2) Jesus is alive, and he is the **way** believers enter into the presence of God. HEB 10 20 c3ve figs-metaphor διὰ τοῦ καταπετάσματος 1 through the curtain The **curtain** in the earthly temple represented the separation between people and God’s true presence. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 20 ega9 figs-metonymy τῆς σαρκὸς αὐτοῦ 1 his flesh Here, **flesh** stands for the body of Jesus, and his body stands for his sacrificial death. Alternate translation: “by means of his death” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 10 21 uh6i καὶ ἱερέα μέγαν ἐπὶ τὸν οἶκον τοῦ Θεοῦ 1 we have a great priest over the house of God This must be translated in such a way as to make it clear that Jesus is this **great priest**. HEB 10 21 bmh1 ἐπὶ τὸν οἶκον 1 over the house Alternate translation: “in charge of the house” HEB 10 21 d1u1 figs-metaphor τὸν οἶκον τοῦ Θεοῦ 1 the house of God This speaks about God’s people as if they were a literal **house** for him. Alternate translation: “all the people of God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 22 l4ik figs-metonymy προσερχώμεθα 1 let us approach Here, **approach** stands for worshiping God, as a priest would go up to God’s altar to sacrifice animals to him. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 10 22 wez1 figs-metonymy μετὰ ἀληθινῆς καρδίας 1 with true hearts Here, **true hearts** stands for the genuine will and motivation of the believers. Alternate translation: “with sincerity” or “with sincerely” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 10 22 i7ti ἐν πληροφορίᾳ πίστεως 1 in the full assurance of faith Alternate translation: “and with a confident faith” or “and trusting completely in Jesus” HEB 10 22 zkg5 figs-activepassive ῥεραντισμένοι τὰς καρδίας 1 having our hearts sprinkled clean If your language does not use this passive form, you can state this in active form. Alternate translation: “as if had he made our hearts clean with his blood” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 10 22 w775 figs-metonymy ῥεραντισμένοι τὰς καρδίας 1 hearts sprinkled clean Here, **hearts** is a metonym for the conscience, the awareness of right and wrong. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 10 22 oa1s figs-metaphor ῥεραντισμένοι τὰς καρδίας 1 Being made **clean** is a metaphor for being forgiven and being given the status of righteousness. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 22 pc1a translate-symaction ῥεραντισμένοι 1 sprinkled Sprinkling was a symbolic action done by the priests by which they applied the benefits of the covenant to people and to objects. See how you translated this in [Hebrews 9:19](../09/19.md). (See: [[rc://en/ta/man/translate/translate-symaction]]) HEB 10 22 p2sk figs-activepassive λελουμένοι τὸ σῶμα ὕδατι καθαρῷ 1 having our bodies washed with pure water If your language does not use this passive form, you can state this in active form. Alternate translation: “as if he had washed our bodies in pure water” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 10 22 tk9p figs-metaphor λελουμένοι τὸ σῶμα ὕδατι καθαρῷ 1 our bodies washed with pure water This **washing** stands for the believer being made acceptable to God. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 22 qr4b figs-metonymy λελουμένοι τὸ σῶμα ὕδατι καθαρῷ 1 If the translator understands this phrase as referring to Christian baptism, then **water** is literal, not figurative. But if **water** is taken as literal, then **pure** is figurative, standing for the spiritual purity that baptism is said here to accomplish. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 10 23 k5ui figs-metaphor κατέχωμεν τὴν ὁμολογίαν τῆς ἐλπίδος 1 Let us also hold tightly to the confession of our hope Here, **hold tightly** is a metaphor that refers to a person determining to do something and refusing to stop. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 23 n57o figs-abstractnouns κατέχωμεν τὴν ὁμολογίαν τῆς ἐλπίδος 1 You can translate the abstract nouns **confession** and **hope** as verbs. Alternate translation: “Let us be determined to continue confessing the things that we confidently expect from God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 10 23 jy4t figs-metaphor ἀκλινῆ 1 without wavering Being uncertain about something is spoken of as if he were **wavering** or leaning from side to side. Alternate translation: “without being unsure” or “without doubting” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 25 v4fa figs-explicit μὴ ἐγκαταλείποντες τὴν ἐπισυναγωγὴν ἑαυτῶν 1 Let us not stop meeting together You can make explicit that the people met to worship. Alternate translation: “let us not stop coming together to worship” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 10 25 rqfz figs-metonymy ὅσῳ βλέπετε ἐγγίζουσαν τὴν ἡμέραν 1 Here, **the day** refers to when Jesus will return. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 10 25 k9c7 figs-metaphor ὅσῳ βλέπετε ἐγγίζουσαν τὴν ἡμέραν 1 as you see the day coming closer A future time is spoken of as if it were an object coming closer to the speaker. Alternate translation: “as you know that Christ will return soon” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 26 gm7l 0 Connecting Statement: The writer now gives his fourth warning. HEB 10 26 byv6 ἑκουσίως…ἁμαρτανόντων ἡμῶν 1 we deliberately go on sinning Alternate translation: “if we know we are sinning but we do it again and again” HEB 10 26 hj5s figs-metaphor μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας 1 after we have received the knowledge of the truth Here, **knowledge of the truth** is spoken of as if it were an object that could be given by one person to another. Alternate translation: “after we have learned the truth” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 26 b1r7 figs-explicit τῆς ἀληθείας 1 the truth This refers to the **truth** about God. (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 10 26 l7sv figs-explicit οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία 1 a sacrifice for sins no longer exists No one is able to give a new **sacrifice** because Christ’s sacrifice is the only one that works. Alternate translation: “no one can offer a sacrifice for which God will forgive our sins” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 10 26 sil4 περὶ ἁμαρτιῶν…θυσία 1 a sacrifice for sins Here, **sacrifice for sins** stands for “an effective way to sacrifice animals to take away sins” HEB 10 27 fza4 figs-explicit κρίσεως 1 of judgment Here, **judgment**, refers to when God will judge. (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 10 27 t6da figs-metaphor πυρὸς ζῆλος ἐσθίειν μέλλοντος τοὺς ὑπεναντίους 1 a fury of fire that will consume God’s enemies God’s **zeal** is spoken of as if it were fire that would burn up his **enemies**. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 28 c1aj figs-explicit δυσὶν ἢ τρισὶν μάρτυσιν 1 two or three witnesses It is implied that this means “of at least two or three witness.” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 10 29 gv5z figs-exclamations πόσῳ δοκεῖτε χείρονος, ἀξιωθήσεται τιμωρίας, ὁ τὸν Υἱὸν τοῦ Θεοῦ καταπατήσας, καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος, ἐν ᾧ ἡγιάσθη, καὶ τὸ Πνεῦμα τῆς χάριτος ἐνυβρίσας! 1 How much worse punishment do you think one deserves … grace? The author is emphasizing the greatness of the **punishment** for those who reject Christ. Alternate translation: “This was severe punishment. But the punishment will be even greater for anyone who has trampled underfoot the Son of God, and has considered the blood of the covenant—by which he was sanctified—as profane, and has insulted the Spirit of grace!” (See: [[rc://en/ta/man/translate/figs-exclamations]]) HEB 10 29 jd69 figs-metaphor τὸν Υἱὸν τοῦ Θεοῦ καταπατήσας 1 has trampled underfoot the Son of God Disregarding Christ and scorning him are spoken of as if someone had walked on him. Alternate translation: “has rejected the Son of God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 29 d2z9 guidelines-sonofgodprinciples τὸν Υἱὸν τοῦ Θεοῦ 1 the Son of God **Son of God** is an important title for Jesus. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) HEB 10 29 m7lw τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος 1 who treated the blood of the covenant as unholy This shows how the person has trampled the Son of God. Alternate translation: “treated the blood of the covenant … as unholy” HEB 10 29 el74 figs-metonymy τὸ αἷμα τῆς διαθήκης 1 the blood of the covenant Here, **blood** stands for Christ’s death, by which God established the new **covenant**. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 10 29 wj2p figs-activepassive τὸ αἷμα τῆς διαθήκης κοινὸν…ἐν ᾧ ἡγιάσθη 1 the blood by which he was sanctified If your language does not use this passive form, you can state this in active form. Alternate translation: “the blood by which God sanctified him as profane” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 10 29 qr6c τὸ Πνεῦμα τῆς χάριτος 1 the Spirit of grace Alternate translation: “the Spirit of God, who provides grace” HEB 10 30 ynr1 figs-exclusive οἴδαμεν 1 The word **we** here refers to the writer and all believers. These two quotations come from the law that Moses gave in the Old Testament. (See: [[rc://en/ta/man/translate/figs-exclusive]]) HEB 10 30 vub5 ἐμοὶ ἐκδίκησις; ἐγὼ ἀνταποδώσω…κρινεῖ Κύριος τὸν λαὸν αὐτοῦ 1 These two quotations come from the law that Moses gave in the Old Testament. HEB 10 30 v8ad figs-metaphor ἐμοὶ ἐκδίκησις 1 Vengeance belongs to me **Vengeance** is spoken of as if it were an object that belongs to God, who has the right to do as he wishes with what he owns. God has the right to take vengeance on his enemies. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 30 pdw9 figs-metaphor ἐγὼ ἀνταποδώσω 1 I will pay back God taking vengeance is spoken of as if he were paying back the harmful things that someone has done to others. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 31 hhu7 figs-metaphor τὸ ἐμπεσεῖν εἰς χεῖρας 1 to fall into the hands Receiving God’s full punishment is spoken of as if the person were **to fall** into God’s **hands**. Alternate translation: “to receive the full punishment” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 31 mr1p figs-metonymy τὸ ἐμπεσεῖν εἰς χεῖρας 1 Here, **hands** refers to God’s power to judge. Alternate translation: “into the judgment” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 10 32 tlh3 τὰς πρότερον ἡμέρας 1 the former days Alternate translation: “the time in the past” HEB 10 32 p3q3 figs-metaphor φωτισθέντες 1 after you were enlightened Learning the truth is spoken of as if God shined a light on the person. Alternate translation: “after you had learned the truth about Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 32 ami9 figs-activepassive φωτισθέντες 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “after God had shown you the truth about Christ” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 10 33 cig1 figs-activepassive ὀνειδισμοῖς τε καὶ θλίψεσιν θεατριζόμενοι 1 You were exposed to public ridicule by insults and persecution If your language does not use this passive form, you can state this in active form. Alternate translation: “people ridiculed you both by insulting and by persecuting you in public” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 10 33 u1gk κοινωνοὶ τῶν…γενηθέντες 1 you were sharing with those Alternate translation: “you joined those” HEB 10 34 cjr6 figs-metaphor κρείσσονα ὕπαρξιν, καὶ μένουσαν 1 a better and everlasting possession God’s eternal blessings are spoken of as a **possession**. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 35 xh64 0 General Information: In 10:37 is a quotation from the prophet Isaiah in the Old Testament. HEB 10 35 m35c figs-metaphor μὴ ἀποβάλητε οὖν τὴν παρρησίαν ὑμῶν, ἥτις ἔχει μεγάλην μισθαποδοσίαν 1 do not throw away your confidence, which has a great reward A person no longer having **confidence** is spoken of as if the person were to **throw away** his confidence, like a person would discard something worthless. Alternate translation: “do not stop being confident, because you will receive a great reward for being confident” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 35 bksd figs-abstractnouns μὴ ἀποβάλητε οὖν τὴν παρρησίαν ὑμῶν, ἥτις ἔχει μεγάλην μισθαποδοσίαν 1 You can translate the abstract noun **confidence** with the adjective “confident” or the adverb “confidently.” Alternate translation: “do not stop confidently trusting in God, who will reward you greatly” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 10 37 st8v figs-explicit ἔτι γὰρ μικρὸν ὅσον, ὅσον 1 For in a very little while You can make explicit who is speaking. Alternate translation: “As God said in the scriptures, ‘For in a very little while” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 10 37 cna2 ἔτι…μικρὸν ὅσον, ὅσον 1 in a very little while Alternate translation: “very soon” HEB 10 38 j2ck 0 General Information: In 10:38 the author quotes from the prophet Habakkuk, which directly follows the quotation from the prophet Isaiah in 10:37. HEB 10 38 j6d1 figs-genericnoun ὁ…δίκαιός μου…ἐὰν ὑποστείληται…ἐν αὐτῷ 1 My righteous one … If he shrinks … with him Here, **my righteous one**, **he**, and **him** refer to any of God’s people in general. Alternate translation: “my faithful people … If any one of them shrinks … with that person” or “my faithful people … If they shrink … with them” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) HEB 10 38 r8mh ὁ…ψυχή μου 1 My righteous … I will Here, both occurrences of **my** refer to God. HEB 10 39 i9zh figs-metaphor ὑποστολῆς εἰς ἀπώλειαν 1 who turn back to destruction A person who loses courage and faith are spoken of as if he were stepping back in fear from something. And **destruction** is spoken of as if it were a destination. Alternate translation: “who stop trusting God, which will cause him to destroy us” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 39 dv8y figs-metaphor εἰς περιποίησιν ψυχῆς 1 for keeping our soul Living eternally with God is spoken of as if it were keeping one’s **soul**. Alternate translation: “so that his soul will live with God forever” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 10 39 hm0m figs-synecdoche εἰς περιποίησιν ψυχῆς 1 Here, **soul** refers to the whole person. Alternate translation: “so that he will live with God forever” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) HEB 11 intro g4cc 0 # Hebrews 11 General Notes<br><br>## Structure<br><br>The writer begins this chapter by telling what faith is. Then he gives many examples of people who had faith and how they lived.<br><br>## Important concepts in this chapter<br><br>### Faith<br><br>In both the old and new covenants, God required faith. Some people with faith performed miracles and were very powerful. Other people with faith suffered greatly. HEB 11 1 a371 0 Connecting Statement: The author tells three things about faith in this brief introduction. HEB 11 1 d95i δὲ 1 Now **Now** is used here to mark a break in the main teaching. Here the author starts to explain the meaning of “faith.” HEB 11 1 dne9 ἔστιν…πίστις ἐλπιζομένων ὑπόστασις 1 faith is being sure of the things hoped for If your language does not use this passive form, you can state this in active form. Alternate translation: “when we have faith, we are sure of the things we hope for” or “faith is what allows a person to confidently expect certain things” HEB 11 1 hiq2 ἐλπιζομένων 1 hoped for Here **things being hoped for** refers specifically to the sure promises of God, especially the certainty that all believers in Jesus will live with God forever in heaven. HEB 11 1 ybd8 figs-activepassive πραγμάτων ἔλεγχος οὐ βλεπομένων 1 certain of things that are not seen If your language does not use this passive form, you can state this in active form. Alternate translation: “proof of what we still have not seen” or “proof of what still have not happened” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 2 smr4 ἐν ταύτῃ γὰρ 1 For because of this Alternate translation: “Because they were certain about events that had not happened” HEB 11 2 kmq6 figs-activepassive ἐμαρτυρήθησαν οἱ πρεσβύτεροι 1 the ancestors were approved If your language does not use this passive form, you can state this in active form. Alternate translation: “God approved of our ancestors because they had faith” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 2 u66c figs-explicit οἱ πρεσβύτεροι 1 the ancestors The author is speaking to the Hebrews about their Hebrew ancestors. Alternate translation: “our ancestors” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 11 3 u5i9 figs-activepassive κατηρτίσθαι τοὺς αἰῶνας ῥήματι Θεοῦ 1 the universe was created by God’s command If your language does not use this passive form, you can state this in active form. Alternate translation: “that God created the universe by commanding it to exist” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 3 e7fs τὸ μὴ ἐκ φαινομένων, τὸ βλεπόμενον γεγονέναι 1 what is visible was not made out of things that were visible If your language does not use this passive form, you can state this in active form. Alternate translation: “God did not create what we see out of things that were visible” HEB 11 4 w5de 0 Connecting Statement: The writer then gives many examples (mostly from Old Testament writings) of people who lived by faith even though they did not receive what God had promised while they lived on the earth. HEB 11 4 r2m8 figs-activepassive ἐμαρτυρήθη εἶναι δίκαιος 1 he was attested to be righteous If your language does not use this passive form, you can state this in active form. Alternate translation: “God declared him to be righteous” or “God declared that Abel was righteous” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 4 g52j figs-metaphor ἔτι λαλεῖ 1 Abel still speaks Reading the scriptures and learning about Abel’s faith is spoken of as if Abel himself were still speaking. Alternate translation: “we still learn from what Abel did” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 11 5 r3yl figs-activepassive πίστει Ἑνὼχ μετετέθη, τοῦ μὴ ἰδεῖν θάνατον 1 It was by faith that Enoch was taken up so that he did not see death If your language does not use this passive form, you can state this in active form. Alternate translation: “It was by faith that Enoch did not die because God took him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 5 ki2t figs-metaphor ἰδεῖν θάνατον 1 see death This speaks of **death** as if it were an object that people can see. It means to experience death. Alternate translation: “dying” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 11 5 kb5l figs-activepassive πρὸ…τῆς μεταθέσεως 1 before he was taken up If your language does not use this passive form, you can state this in active form. Alternate translation: “before God took him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 5 jbx2 figs-activepassive μεμαρτύρηται εὐηρεστηκέναι τῷ Θεῷ 1 it was testified that he had pleased God If your language does not use this passive form, you can state this in active form. This could mean: (1) God said that Enoch had pleased him. (2) people said that Enoch pleased God. (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 6 hd94 χωρὶς δὲ πίστεως 1 Now without faith **Now** does not mean “at this moment,” but is used to draw attention to the important point that follows. HEB 11 6 r9nb figs-doublenegatives χωρὶς…πίστεως, ἀδύνατον εὐαρεστῆσαι 1 without faith it is impossible to please him You can state the double negative **without … impossible** in positive form. Alternate translation: “a person can please God only if he has faith in God” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) HEB 11 6 b438 figs-metaphor τὸν προσερχόμενον τῷ Θεῷ 1 that anyone coming to God Wanting to worship God and belong to his people is spoken of as if the person is literally coming **to God**. Alternate translation: “that anyone who wants to belong to God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 11 6 xl5v τοῖς ἐκζητοῦσιν…μισθαποδότης γίνεται 1 he is a rewarder of those Alternate translation: “he rewards those who seek” HEB 11 6 i8e9 figs-metaphor τοῖς ἐκζητοῦσιν αὐτὸν 1 those who seek him People who learn about God and make an effort to obey him are spoken of as if they were seeking to find him. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 11 7 r67b figs-activepassive χρηματισθεὶς 1 having been given a divine message If your language does not use this passive form, you can state this in active form. Alternate translation: “because God told him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 7 p3pn figs-activepassive περὶ τῶν μηδέπω βλεπομένων 1 about things not yet seen If your language does not use this passive form, you can state this in active form. Alternate translation: “about things no one had ever seen before” or “about events that had not happened yet” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 7 pf7b figs-metonymy τὸν κόσμον 1 the world Here, **the world** refers to the world’s human population. Alternate translation: “the people living in the world at that time” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 11 7 c9yc figs-metaphor τῆς…δικαιοσύνης, ἐγένετο κληρονόμος 1 became an heir of the righteousness Noah receiving **righteousness** is spoken of as if he were inheriting property and wealth from a family member. Alternate translation: “received from God the righteousness” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 11 7 et9l κατὰ πίστιν 1 that is according to faith Alternate translation: “that God gives to those who have faith in him” HEB 11 8 a7c2 figs-activepassive καλούμενος 1 when he was called If your language does not use this passive form, you can state this in active form. Alternate translation: “when God called him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 8 kkt5 ἐξελθεῖν εἰς τόπον 1 went out to the place Alternate translation: “to leave his home to go to the place” HEB 11 8 d1zf figs-metaphor ὃν ἤμελλεν λαμβάνειν εἰς κληρονομίαν 1 that he was to receive as an inheritance The land that God promised to give Abraham’s descendants is spoken of as if it were **an inheritance** that Abraham was **going to receive**. Alternate translation: “that God would give him for an inheritance” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 11 8 sq21 ἐξῆλθεν 1 He went out Alternate translation: “he left his home” HEB 11 9 pmb6 figs-abstractnouns παρῴκησεν εἰς γῆν τῆς ἐπαγγελίας ὡς ἀλλοτρίαν 1 he lived in the land of promise as a foreigner You can express the abstract noun **promise** with the verb “promised.” Alternate translation: “he lived as a foreigner in the land God had promised to him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 11 9 s5fw figs-metaphor τῶν συνκληρονόμων 1 fellow heirs This speaks about Abraham, Isaac, and Jacob as if they were **fellow heirs** that would receive an inheritance from their father. Alternate translation: “heirs together” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 11 10 f3z8 figs-metonymy τὴν τοὺς θεμελίους ἔχουσαν πόλιν 1 the city with foundations Having **foundations** indicates that the city is permanent. Alternate translation: “the eternal city” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 11 10 fd98 ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός 1 whose architect and builder is God Alternate translation: “which God designed and built” or “which God would design and build” HEB 11 10 ufe6 τεχνίτης 1 architect An **architect** a person who designs buildings and cities. HEB 11 11 mk6i πίστει καὶ αὐτῇ Σάρρᾳ δύναμιν εἰς καταβολὴν σπέρματος ἔλαβεν, καὶ παρὰ καιρὸν ἡλικίας, ἐπεὶ…ἡγήσατο 1 It was by faith, even though Sarah herself was barren, that Abraham received ability to father a child. This happened even though he was too old, since he considered The verbs **received** and **considered** could be either masculine or feminine. Some versions interpret this verse as referring to Abraham. “By faith Abraham, even though Sarah herself was beyond the time of full age, received power to bear children, since he considered” HEB 11 11 mtf2 figs-abstractnouns πίστει 1 It was by faith You can express the abstract noun **faith** with the verb “believe.” This could mean: (1) this happened because of Abraham’s faith. Alternate translation: “It was because Abraham believed God” (2) this happened because of Sarah’s faith. Alternate translation: “It was because Sarah believed God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 11 11 dgu6 δύναμιν εἰς καταβολὴν σπέρματος ἔλαβεν 1 received ability to father a child Alternate translation: “received ability to become a father” or “received ability to have a child” HEB 11 11 wgp6 ἐπεὶ πιστὸν ἡγήσατο τὸν ἐπαγγειλάμενον 1 since she considered as faithful the one who had given the promise Alternate translation: “because he believed God, who had given the promise, to be faithful” HEB 11 12 x8b2 figs-simile ἐγεννήθησαν…καθὼς τὰ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει, καὶ ὡς ἡ ἄμμος, ἡ παρὰ τὸ χεῖλος τῆς θαλάσσης, ἡ ἀναρίθμητος 1 descendants as many as the stars in the sky and as countless as sand by the seashore This simile means Abraham had very many descendants. (See: [[rc://en/ta/man/translate/figs-simile]]) HEB 11 12 mu4e ὡς ἡ ἄμμος, ἡ παρὰ τὸ χεῖλος τῆς θαλάσσης, ἡ ἀναρίθμητος 1 as countless as sand by the seashore Here, **countless as the sand along the shore of the sea** means that just as there are so many grains of **sand** on the seashore that no one can count them all, Abraham had so many descendants that no one can count them all. HEB 11 13 yin6 figs-metaphor μὴ λαβόντες τὰς ἐπαγγελίας 1 without receiving the promises This speaks of **the promises** as if they are objects that a person receives. Alternate translation: “without receiving what God had promised them” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 11 13 g5ut figs-metaphor πόρρωθεν αὐτὰς ἰδόντες καὶ ἀσπασάμενοι 1 after seeing and greeting them from far off Future promised events are spoken of as if they were travelers arriving from far away. Alternate translation: “after learning what God will do in the future” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 11 13 n71b ὁμολογήσαντες 1 they admitted Alternate translation: “they acknowledged” or “they accepted” HEB 11 13 q1nq figs-doublet ξένοι καὶ παρεπίδημοί εἰσιν ἐπὶ τῆς γῆς 1 they were foreigners and exiles on earth Here, **foreigners** and **exiles** mean basically the same thing. This emphasizes that this earth was not their true home. They were waiting for their true home that God would make for them. (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 11 14 xwa4 πατρίδα 1 a homeland Alternate translation: “a country for them to belong to” HEB 11 16 ea1a ἐπουρανίου 1 heavenly one Alternate translation: “a heavenly country” or “a country in heaven” HEB 11 16 cvh1 figs-activepassive οὐκ ἐπαισχύνεται αὐτοὺς ὁ Θεὸς, Θεὸς ἐπικαλεῖσθαι αὐτῶν 1 God is not ashamed to be called their God You can express this in active form. Alternate translation: “God is not ashamed that they call him their God” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 16 zfir figs-litotes οὐκ ἐπαισχύνεται αὐτοὺς ὁ Θεὸς, Θεὸς ἐπικαλεῖσθαι αὐτῶν 1 The writer expressed this in a negative form to stress that God was proud to be **their God**. You can express this in positive form. Alternate translation: “God is proud to have them say that he is their God” (See: [[rc://en/ta/man/translate/figs-litotes]]) HEB 11 17 bk7a figs-activepassive πειραζόμενος 1 when he was tested If your language does not use this passive form, you can state this in active form. Alternate translation: “when God tested him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 18 wy2j figs-activepassive πρὸς ὃν ἐλαλήθη 1 to whom it had been said If your language does not use this passive form, you can state this in active form. Alternate translation: “God had said to him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 18 c23z figs-metonymy κληθήσεταί σοι σπέρμα 1 your descendants will be named Here, **named** means assigned or designated. Alternate translation: “your descendants will be designated” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 11 18 g294 figs-activepassive κληθήσεταί σοι σπέρμα 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “I will designate your descendants” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 19 p43u καὶ ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ Θεός 1 God was able to raise up Isaac from the dead Alternate translation: “God was able to cause Isaac to live again” HEB 11 19 sar1 καὶ ἐκ νεκρῶν ἐγείρειν 1 to raise up … from the dead Here, **to raise up** is to make alive again. The words **from the dead** speak of all dead people together in the underworld. HEB 11 19 aea3 ἐν παραβολῇ 1 figuratively speaking Here the phrase **in a parable** means that what the author says next is not to be understood literally. God did not bring Isaac back from death literally. But because Abraham was about to sacrifice Isaac when God stopped him, it was as if God brought him back from the dead. Alternate translation: “in a manner of speaking” HEB 11 19 k7u3 ὅθεν 1 from there Alternate translation: “from the dead” HEB 11 19 g19x αὐτὸν…ἐκομίσατο 1 he received him back Alternate translation: “Abraham received Isaac back” HEB 11 22 lkp6 figs-euphemism τελευτῶν 1 when his end was near Here, **an end** is a polite way of referring to death. Alternate translation: “when he was about to die” (See: [[rc://en/ta/man/translate/figs-euphemism]]) HEB 11 22 hhs3 περὶ τῆς ἐξόδου τῶν υἱῶν Ἰσραὴλ ἐμνημόνευσεν 1 spoke of the departure of the children of Israel from Egypt Alternate translation: “spoke of when the children of Israel would leave Egypt” HEB 11 22 t6i5 τῶν υἱῶν Ἰσραὴλ 1 the sons of Israel Alternate translation: “the Israelites” or “the descendants of Israel” HEB 11 22 nl1i figs-explicit περὶ τῶν ὀστέων αὐτοῦ ἐνετείλατο 1 instructed them about his bones Joseph died while in Egypt. He wanted his people to take **his bones** with them when they left Egypt so they could bury his bones in the land that God promised them. (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 11 23 g2wx figs-activepassive Μωϋσῆς, γεννηθεὶς, ἐκρύβη τρίμηνον ὑπὸ τῶν πατέρων αὐτοῦ 1 Moses, when he was born, was hidden for three months by his parents If your language does not use this passive form, you can state this in active form. Alternate translation: “Moses’ parents hid him for three months after he was born” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 24 h5wz μέγας γενόμενος 1 had grown up Alternate translation: “having become an adult” HEB 11 24 mq2x figs-activepassive ἠρνήσατο λέγεσθαι 1 refused to be called If your language does not use this passive form, you can state this in active form. Alternate translation: “refused to allow people to call him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 26 i9sc figs-abstractnouns τὸν ὀνειδισμὸν τοῦ Χριστοῦ 1 the disgrace of following Christ You can reword the abstract noun **reproach** with the verb “disrespect.” Alternate translation: “the experience of people disrespecting him because he did what Christ would want” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 11 26 t588 figs-metaphor ἀπέβλεπεν…εἰς τὴν μισθαποδοσίαν 1 fixing his eyes on his reward Fully concentrating on achieving a goal is spoken of as if a person were staring at an object and refusing to look away. Alternate translation: “doing what he knew would earn him a reward in heaven” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 11 27 rc43 figs-simile τὸν…ἀόρατον ὡς ὁρῶν, ἐκαρτέρησεν 2 he endured as if he were seeing the one who is invisible Moses is spoken of as if he saw God, who is invisible. (See: [[rc://en/ta/man/translate/figs-simile]]) HEB 11 27 cc8w τὸν…ἀόρατον 2 the one who is invisible Alternate translation: “the one no one can see” HEB 11 28 tz7k πεποίηκεν τὸ Πάσχα καὶ τὴν πρόσχυσιν τοῦ αἵματος 1 he kept the Passover and the sprinkling of the blood This was the first **Passover**. Moses kept it by obeying God’s commands concerning the Passover and by commanding the people to obey them every year. Alternate translation: “he commanded the people to obey God’s commands concerning the Passover and to sprinkle blood on their doors” or “he established the Passover and the sprinkling of blood” HEB 11 28 bef7 figs-explicit τὴν πρόσχυσιν τοῦ αἵματος 1 the sprinkling of the blood Here, **the sprinkling of the blood** refers to God’s command to the Israelites to kill a lamb and spread its** blood** on the doorposts of every house where Israelites lived. This would prevent the destroyer from harming their firstborn sons. This was one of the Passover commands. (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 11 28 bm2f figs-metonymy μὴ…θίγῃ 1 should not touch Here, **touch** refers to harming or to killing someone. Alternate translation: “would not harm” or “would not kill” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 11 29 a67h διέβησαν τὴν Ἐρυθρὰν Θάλασσαν 1 they passed through the Sea of Reeds Alternate translation: “the Israelites passed through the Sea of Reeds” HEB 11 29 hq2y figs-activepassive κατεπόθησαν 1 they were swallowed up If your language does not use this passive form, you can state this in active form. Alternate translation: “the water swallowed up the Egyptians” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 29 kmy8 figs-metaphor κατεπόθησαν 1 they were swallowed up The Egyptians are spoken of as if an animal **swallowed** them as it would swallow water or food. Alternate translation: “the Egyptians drowned in the water” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 11 30 lnw4 figs-activepassive κυκλωθέντα ἐπὶ ἑπτὰ ἡμέρας 1 they had been circled around for seven days If your language does not use this passive form, you can state this in active form. Alternate translation: “the Israelites had marched around them for seven days” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 31 ftc8 δεξαμένη τοὺς κατασκόπους μετ’ εἰρήνης 1 had received the spies in peace Alternate translation: “who had peacefully received the spies” HEB 11 32 rh6y figs-rquestion τί ἔτι λέγω? 1 What more can I say? The author uses a question to emphasize that there are many examples that he could have quoted. This can be expressed as a statement. Alternate translation: “there are many more examples.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) HEB 11 32 bs7h ἐπιλείψει…με…ὁ χρόνος 1 the time will fail me Alternate translation: “I will not have enough time” HEB 11 32 ni55 translate-names Βαράκ 1 Barak **Barak** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) HEB 11 33 f3jx οἳ διὰ πίστεως 1 It was through faith Here, **who** does not mean that each person listed in 11:32 did all the things the author is about to mention. The author means in general these are the kinds of things that those with faith were able to do. Alternate translation: “people like these through faith” HEB 11 33 v5w8 οἳ διὰ πίστεως κατηγωνίσαντο βασιλείας 1 they conquered kingdoms Here, **kingdoms** refers to the people who lived in them. Alternate translation: “who through faith defeated the people of foreign kingdoms” HEB 11 33 u2su figs-metonymy ἔφραξαν στόματα λεόντων 1 They stopped the mouths of lions The **mouths of the lions** represents the entire lions. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 11 33 p6sr figs-metaphor ἔφραξαν στόματα λεόντων 1 This phrase begins a list of some of the ways God saved believers from death. Preventing the **lions** from eating them is spoken of as stopping **the mouths** of the lions. Alternate translation: “kept lions from eating them” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 11 34 u5hc figs-metonymy ἔσβεσαν δύναμιν πυρός 1 The **power of fire** represents being burned to death by fire. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 11 34 j6sv figs-metaphor ἔσβεσαν δύναμιν πυρός 1 extinguished the power of fire, escaped the edge of the sword Preventing **fire** from burning them to death them is spoken of as extinguishing the **power of fire**. Alternate translation: “prevented fire from burning them” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 11 34 ppf8 figs-metonymy ἔφυγον στόματα μαχαίρης 1 The **edge of the sword** represents the entire sword and its ability to kill. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 11 34 uqnf figs-metaphor ἔφυγον στόματα μαχαίρης 1 Avoiding being killed by **the sword** is spoken of as escaping the **edge of the sword**. Alternate translation: “avoided being killed by the sword” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 11 34 iri4 figs-activepassive ἐδυναμώθησαν ἀπὸ ἀσθενείας 1 were healed of illnesses If your language does not use this passive form, you can state this in active form. Alternate translation: “received healing from God” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 35 t9sp figs-abstractnouns ἔλαβον γυναῖκες ἐξ ἀναστάσεως τοὺς νεκροὺς αὐτῶν 1 Women received back their dead by resurrection You can state the abstract noun **resurrection** with a verb. Alternate translation: “Women received their dead back alive” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 11 35 av6c figs-nominaladj ἔλαβον γυναῖκες ἐξ ἀναστάσεως τοὺς νεκροὺς αὐτῶν 1 The word **dead** is a nominal adjective. You can state this as a verb. Alternate translation: “Women received back alive those who had died” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) HEB 11 35 ne1u figs-explicit ἄλλοι δὲ ἐτυμπανίσθησαν, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν 1 Others were tortured, not accepting release It is implied that their enemies would have released them from prison under certain conditions. Alternate translation: “but others were tortured rather than denying their faith in order to be released from prison” or “but others were tortured rather than doing what their enemies required of them in order to release them” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 11 35 j37h figs-activepassive ἄλλοι δὲ ἐτυμπανίσθησαν, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “but others accepted torture rather than release from prison” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 35 jyw7 κρείττονος ἀναστάσεως 1 a better resurrection This could mean: (1) these people will experience a **better** life in heaven than what they experienced in this world. (2) these people will have a **better resurrection** than those who did not have faith. Those with faith will live forever with God. Those without faith will live forever separated from God. HEB 11 36 e9al figs-activepassive ἕτεροι…ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον 1 Others had testing in mocking and whippings If your language does not use this passive form, you can state this in active form. Alternate translation: “people mocked and whipped others” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 36 nx7u figs-abstractnouns ἕτεροι…ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον, ἔτι δὲ δεσμῶν καὶ φυλακῆς 1 Others had testing in mocking and whippings, and even chains and imprisonment You can express the abstract nouns **mocking**, **whippings**, and **imprisonment** with verbs. Alternate translation: “God tested others by allowing their enemies to mock and whip them and even put them in chains and imprison them” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 11 37 fg8c figs-activepassive ἐλιθάσθησαν, ἐπρίσθησαν, ἐπειράσθησαν, ἐν φόνῳ μαχαίρης ἀπέθανον 1 They were stoned. They were sawn in two. They were killed with the sword If your language does not use this passive form, you can state this in active form. Alternate translation: “People threw stones at others and sawed others in two and killed others with the sword” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 37 r3gx περιῆλθον 1 went about Alternate translation: “they went from place to place” or “they lived all the time” HEB 11 37 qf89 ἐν μηλωταῖς, ἐν αἰγίοις δέρμασιν 1 in sheepskins and goatskins Alternate translation: “wearing only the skins of sheep and goats” HEB 11 37 x2jf ὑστερούμενοι 1 destitute Alternate translation: “having nothing” or “being very poor” HEB 11 38 a721 figs-metonymy οὐκ ἦν ἄξιος ὁ κόσμος 1 The world was not worthy Here, **the world** refers to the people who lived in the world. Alternate translation: “the people of this world were not worthy” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 11 38 j9lp πλανώμενοι 1 They wandered about They wandered about because they had no place to live. HEB 11 39 l5wd figs-activepassive οὗτοι πάντες μαρτυρηθέντες διὰ τῆς πίστεως, οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν 1 Although all these people were approved by God because of their faith, they did not receive the promise If your language does not use this passive form, you can state this in active form. Alternate translation: “God honored all these because of their faith, but they did not themselves receive what God had promised” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 39 vgw2 figs-metonymy τὴν ἐπαγγελίαν 1 the promise Here, **the promise** stands for “what God had promised them.” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 11 40 p9uu figs-activepassive ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν 1 so that without us, they would not be made perfect If your language does not use this passive form, you can state this in active form. Alternate translation: “in order that God not would perfect them without also perfecting us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 11 40 nkci figs-doublenegatives ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν 1 You can state the double negative **without … not** in positive form. Alternate translation: “in order that God would perfect both us and them together” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) HEB 12 intro h1qb 0 # Hebrews 12 General Notes<br><br>## Structure and formatting<br><br>After telling of the value discipline, the author begins a series of exhortations. (See; [[rc://en/tw/dict/bible/kt/exhort]])<br><br>Some 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 12:5-6, which are words from the Old Testament.<br><br>## Special concepts in this chapter<br><br>### Discipline<br><br>God wants his people to do what is right. When they do what is wrong, he needs to correct or punish them. He does this just as earthly fathers correct and punish children whom they love. (See: [[rc://en/tw/dict/bible/kt/discipline]]) HEB 12 1 jg6w figs-exclusive ἡμεῖς…ἡμῖν…τρέχωμεν…ἡμῖν 1 The word **we** and each occurrence of **us** refers to the author and his readers. (See: [[rc://en/ta/man/translate/figs-exclusive]]) HEB 12 1 k8mr 0 Connecting Statement: Because of this great number of Old Testament believers, the author talks of the life of faith that believers should live with Jesus as their example. HEB 12 1 f6u9 figs-metaphor καὶ ἡμεῖς, τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος μαρτύρων 1 we are surrounded by such a large cloud of witnesses The writer speaks about the Old Testament believers as if they were a **cloud** that surrounded the present-day believers. Alternate translation: “since there are so many examples of faithful people about whom we learn in the scriptures” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 12 1 hf97 μαρτύρων 1 witnesses Here, **witnesses** refers to the Old Testament believers in chapter 11 who lived faithful lives previously. HEB 12 1 yw1t figs-metaphor ὄγκον ἀποθέμενοι πάντα καὶ τὴν εὐπερίστατον ἁμαρτίαν 1 let us lay aside every weight and easily entangling sin Here, **every weight** and **the easily entangling sin** are spoken of as if a person could take them off himself and put them down. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 12 1 zln7 figs-metaphor ὄγκον…πάντα 1 every weight Attitudes or habits that keep believers from trusting and obeying God are spoken of as if they were loads that would make it difficult for a person to carry while running. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 12 1 t6wu figs-metaphor τὴν εὐπερίστατον ἁμαρτίαν 1 easily entangling sin Here, **sin** is spoken of as if it were a net or something else that can trip people up and make them fall. Alternate translation: “sin that makes obeying God difficult” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 12 1 g5dn figs-metaphor δι’ ὑπομονῆς, τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα 1 Let us patiently run the race that is placed before us Following Jesus is spoken of as if it were running a **race**. Alternate translation: “let us continue obeying what God has commanded us, just like a runner keeps going until the race is over” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 12 2 a946 τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν 1 the founder and perfecter of the faith Jesus gives us faith and makes our faith perfect by causing us to reach our goal. Alternate translation: “the creator and finisher of our faith” or “the one who enables us to have faith from beginning to end” HEB 12 2 za14 figs-metaphor ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς 1 For the joy that was placed before him The **joy** that Jesus would experience is spoken of as if God the Father had **placed** it **before him** as a goal to reach. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 12 2 y7me αἰσχύνης καταφρονήσας 1 despised its shame This means Jesus hated the **shame** of dying on a cross, even though he allowed that to happen. HEB 12 2 vm9b translate-symaction ἐν δεξιᾷ τε τοῦ θρόνου τοῦ Θεοῦ κεκάθικεν 1 sat down at the right hand of the throne of God To sit at the **right hand** of God is a symbolic action of receiving great honor and authority from God. See how you translated a similar phrase in [Hebrews 1:3](../01/03.md). Alternate translation: “and sat down at the place of honor and authority beside the throne of God” (See: [[rc://en/ta/man/translate/translate-symaction]]) HEB 12 3 fsos figs-exclusive μὴ κάμητε, ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι 1 The words **you** and **your** are plural and here refer to the readers. (See: [[rc://en/ta/man/translate/figs-exclusive]]) HEB 12 3 i1xl figs-metonymy ταῖς ψυχαῖς ὑμῶν 1 weary in your hearts Here, **souls** represents a person’s thoughts and emotions. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 12 4 b9b7 figs-personification οὔπω…ἀντικατέστητε, πρὸς τὴν ἁμαρτίαν ἀνταγωνιζόμενοι 1 You have not yet resisted or struggled against sin Here, **sin** is spoken of as if it were a person against whom someone fights in a battle. Alternate translation: “You have not yet bled from resisting the attacks of sinners” (See: [[rc://en/ta/man/translate/figs-personification]]) HEB 12 4 i4ip figs-metaphor μέχρις αἵματος 1 to the point of blood Resisting opposition so much that one dies for it is spoken of as if one reached a certain place where he would die. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 12 4 uwg6 figs-metonymy αἵματος 1 of blood Here, **blood** refers to death. Alternate translation: “of death” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 12 5 y6cv figs-personification τῆς παρακλήσεως, ἥτις ὑμῖν…διαλέγεται 1 the encouragement that instructs you Old Testament scripture is spoken of as if it were a person who could exhort others. Alternate translation: “what God has instructed you in the scriptures to exhort you” (See: [[rc://en/ta/man/translate/figs-personification]]) HEB 12 5 e6a9 figs-gendernotations ὡς υἱοῖς…υἱέ μου 1 as sons … My son The word translated **sons** and **son** is specifically the word for a male child. In that culture the family line continued through the sons, not normally through the daughters. However, as stated by the UST and some English versions, the author is directing his words to both males and females. (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 12 5 a7vf υἱέ μου, μὴ ὀλιγώρει παιδείας Κυρίου, μηδὲ ἐκλύου ὑπ’ αὐτοῦ ἐλεγχόμενος 1 My son … corrected by him Here the author is quoting from the book of Proverbs in the Old Testament, which was the words of Solomon to his male children. HEB 12 5 cxe9 figs-litotes μὴ ὀλιγώρει παιδείας Κυρίου, μηδὲ ἐκλύου 1 do not think lightly of the Lord’s discipline, nor grow weary You can state this in positive form. Alternate translation: “take it very seriously when the Lord disciplines you, and remain encouraged” (See: [[rc://en/ta/man/translate/figs-litotes]]) HEB 12 5 i1a6 figs-activepassive ὑπ’ αὐτοῦ ἐλεγχόμενος 1 you are corrected by him If your language does not use this passive form, you can state this in active form. Alternate translation: “when he corrects you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 12 6 zu3c πάντα υἱὸν ὃν παραδέχεται 1 every son whom he receives The word translated **son** is specifically the word for a male child. In that culture the family line continued through the sons, not normally through the daughters. (See: rc://en/ta/man/translate/figs-gendernotations) HEB 12 7 v1gu figs-simile ὡς υἱοῖς ὑμῖν προσφέρεται ὁ Θεός 1 God deals with you as with sons This compares God disciplining his people to a father disciplining his **sons**. (See: [[rc://en/ta/man/translate/figs-simile]]) HEB 12 7 upgq figs-ellipsis ὡς υἱοῖς ὑμῖν προσφέρεται ὁ Θεός 1 You can state clearly the understood information. Alternate translation: “God deals with you the same way a father deals with his sons” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) HEB 12 7 i3k4 figs-gendernotations υἱοῖς…υἱὸς 1 sons … son You can translate **sons** and **son** to include males and females. Alternate translation: “to children … child is there” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 12 7 jb38 figs-rquestion τίς γὰρ υἱὸς ὃν οὐ παιδεύει πατήρ? 1 what son is there whom his father does not discipline? The author makes the point through this question that every good **father** disciplines his children. This can be expressed as a statement. Alternate translation: “For every good father disciplines his children!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) HEB 12 8 kwc6 figs-abstractnouns εἰ δὲ χωρίς ἐστε παιδείας, ἧς μέτοχοι γεγόνασι πάντες 1 But if you are without discipline, which all people share in You can restate the abstract noun **discipline** with the verb “disciplining.” Alternate translation: “So if you have not experienced God disciplining you like he disciplines all his children” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 12 8 s5u9 figs-metaphor ἄρα νόθοι καὶ οὐχ υἱοί ἐστε 1 then you are illegitimate and not his sons Those whom God does not discipline are spoken of as if they are **sons** born to a man and a woman who are not married each other. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 12 9 r4lb figs-rquestion οὐ πολὺ…μᾶλλον ὑποταγησόμεθα τῷ Πατρὶ τῶν πνευμάτων, καὶ ζήσομεν? 1 How much more should we submit to the Father of spirits and live! The author uses a question to emphasize that we should obey God **the Father**. This can be expressed as a statement. Alternate translation: “even more so, we should obey the Father of spirits and live!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) HEB 12 9 cl95 figs-idiom τῷ Πατρὶ τῶν πνευμάτων 1 the Father of spirits The idiom **Father of spirits** contrasts with **fathers of our flesh** earlier in this verse. Alternate translation: “our spiritual Father” or “our Father in heaven” (See: [[rc://en/ta/man/translate/figs-idiom]]) HEB 12 9 pem8 καὶ ζήσομεν 1 and live Alternate translation: “so that we will live” HEB 12 10 l1a3 figs-metaphor εἰς τὸ μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ 1 so that we can share in his holiness This metaphor speaks of **holiness** as if it were an object that can be shared among people. Alternate translation: “so that we may become holy as God is holy” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 12 11 g13e figs-metaphor καρπὸν εἰρηνικὸν…ἀποδίδωσιν δικαιοσύνης 1 it produces the peaceful fruit of righteousness Here, **fruit** here is a metaphor for “result” or “outcome.” Alternate translation: “it produces the peaceful result of righteousness” or “it produces righteousness, which results in peace” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 12 11 xbg8 figs-personification τοῖς δι’ αὐτῆς γεγυμνασμένοις 1 who have been trained by it The discipline or correction done by the Lord is spoken of as if it were the Lord himself. Alternate translation: “for those who have been trained by God” (See: [[rc://en/ta/man/translate/figs-personification]]) HEB 12 11 gaor figs-activepassive τοῖς δι’ αὐτῆς γεγυμνασμένοις 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “whom God has trained by disciplining them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 12 12 cvp9 figs-metaphor τὰς παρειμένας χεῖρας, καὶ τὰ παραλελυμένα γόνατα, ἀνορθώσατε 1 strengthen your hands that hang down and your weak knees. Possibly this continues the metaphor about the race in [Hebrews 12:1](../12/01.md). It is in this way that the author speaks about living as Christians and helping others. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 12 13 yi9n figs-metaphor τροχιὰς ὀρθὰς ποιεῖτε τοῖς ποσὶν ὑμῶν 1 Make straight paths for your feet Possibly this continues the metaphor about the race in [Hebrews 12:1](../12/01.md). It is in this way that the author speaks about living as Christians and helping others. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 12 13 qmq7 figs-metaphor τροχιὰς ὀρθὰς 1 straight paths Living so as to honor and please God is spoken of as if it were a **straight** path to follow. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 12 13 i19d figs-metaphor μὴ τὸ χωλὸν ἐκτραπῇ 1 what is lame will not be sprained In this metaphor of running a race, **lame** represents another person in the race who is hurt and wants to quit. This, in turn, represent the Christians themselves. Alternate translation: “whoever is weak and wants to quit will not sprain his ankle” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 12 13 euf9 figs-metaphor μὴ…ἐκτραπῇ 1 will not be sprained Someone who stops obeying God is spoken of as if he injured his foot or ankle on a path. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 12 13 c8e5 figs-activepassive μὴ…ἐκτραπῇ 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “will not sprain his ankle” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 12 13 wq18 figs-activepassive ἰαθῇ δὲ μᾶλλον 1 rather be healed If your language does not use this passive form, you can state this in active form. Alternate translation: “but instead become strong” or “but instead God will heal him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 12 14 g22e figs-metaphor εἰρήνην διώκετε μετὰ πάντων 1 Here, **peace** is spoken of as if it were something that a person must chase after. Alternate translation: “Seek to be at peace with everyone” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 12 14 h45r figs-abstractnouns εἰρήνην διώκετε μετὰ πάντων 1 Pursue peace with everyone You can translate the abstract noun **peace** with an adverb. Alternate translation: “Try to live peacefully with everyone” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 12 14 pa9a figs-doublenegatives καὶ τὸν ἁγιασμόν, οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον 1 also the holiness without which no one will see the Lord You can express the double negative **without … no one** as a positive encouragement. Alternate translation: “also work hard to be holy, because only holy people will see the Lord” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) HEB 12 14 v9z7 figs-ellipsis καὶ τὸν ἁγιασμόν 1 also the holiness You can state clearly the understood information. Alternate translation: “also pursue the holiness” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) HEB 12 15 at8j figs-doublenegatives μή τις ὑστερῶν ἀπὸ τῆς χάριτος τοῦ Θεοῦ 1 no one lacks God’s grace You can state the double negative **no one … lacking** in positive form. Alternate translation: “everyone receives enough of God’s grace” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) HEB 12 15 nh7g figs-metaphor μή τις ῥίζα πικρίας ἄνω φύουσα ἐνοχλῇ, καὶ δι’ αὐτῆς μιανθῶσιν πολλοί 1 that no root of bitterness grows up to cause trouble, so that many do not become polluted by it Hateful or resentful attitudes are spoken of as if they were a plant that is bitter to the taste. Alternate translation: “that no one becomes like a bitter root, which when it grows causes trouble and harms many people” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 12 16 b6ef Ἠσαῦ 1 **Esau**, who was told about in the writings of Moses, was Isaac’s first son and Jacob’s brother. HEB 12 17 j6x8 figs-activepassive ἀπεδοκιμάσθη 1 he was rejected If your language does not use this passive form, you can state this in active form. Alternate translation: “his father, Isaac, refused to bless him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 12 17 d6he figs-abstractnouns μετανοίας γὰρ τόπον οὐχ εὗρεν 1 because he found no opportunity for repentance You can translate the abstract noun **repentance** with a verbal phrase. Alternate translation: “because it was not possible for him to repent” or “because it was not possible for him to change his decision” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 12 17 b7k3 καίπερ μετὰ δακρύων ἐκζητήσας αὐτήν 1 even though he sought it with tears Here, **he** refers to Esau. HEB 12 18 xti4 0 Connecting Statement: The author gives a contrast between what believers in Moses’ time had while living under the law and what present day believers have after coming to Jesus under the new covenant. He illustrates the experience of the Israelites by describing how God appeared to them at Mount Sinai. HEB 12 18 y1ed οὐ…προσεληλύθατε 1 Here, **you** refers to the Hebrew believers to whom the author wrote. HEB 12 18 a43l figs-explicit οὐ γὰρ προσεληλύθατε, ψηλαφωμένῳ 1 For you have not come to a mountain that can be touched You can state the implicit information explicitly. Alternate translation: “For you have not come, as the people of Israel came, to a mountain that can be touched” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 12 18 w6j6 figs-activepassive οὐ…ψηλαφωμένῳ 1 that can be touched This means that believers in Christ have not come to a physical mountain like Mount Sinai that a person can touch. If your language does not use this passive form, you can state this in active form. Alternate translation: “you have not come a mountain that you can touch” or “ you have not come a mountain that you can perceive with your senses” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 12 19 x2qk figs-metonymy καὶ φωνῇ ῥημάτων, ἧς οἱ ἀκούσαντες παρῃτήσαντο, μὴ προστεθῆναι αὐτοῖς λόγον 1 nor to a voice that speaks words whose hearers begged that not another word be spoken to them Here, **voice** refers to someone speaking. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 12 19 a9uh figs-activepassive καὶ φωνῇ ῥημάτων, ἧς οἱ ἀκούσαντες παρῃτήσαντο, μὴ προστεθῆναι αὐτοῖς λόγον 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “or where God was speaking in such a way that those who heard him begged him not to speak another word to them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 12 20 p7qu figs-activepassive τὸ διαστελλόμενον 1 what was commanded If your language does not use this passive form, you can state this in active form. Alternate translation: “what God commanded” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 12 20 x31x figs-activepassive λιθοβοληθήσεται 1 it must be stoned If your language does not use this passive form, you can state this in active form. Alternate translation: “you must stone it” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 12 22 r9dz figs-metaphor Σιὼν Ὄρει 1 Mount Zion The writer speaks of **Mount Zion**, the location of the Temple in Jerusalem, as if it were heaven itself, the residence of God. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 12 22 k1kv μυριάσιν ἀγγέλων 1 tens of thousands of angels Alternate translation: “to an uncountable number of angels” HEB 12 23 j94e figs-metaphor πρωτοτόκων 1 the firstborn Here, **the firstborn** is plural and speaks of believers in Christ as if they were firstborn sons. This emphasizes their special place and privilege as God’s people. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 12 23 km4a figs-activepassive ἀπογεγραμμένων ἐν οὐρανοῖς 1 registered in heaven If your language does not use this passive form, you can state this in active form. Alternate translation: “whose names God has written in heaven” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 12 23 i7qb figs-activepassive τετελειωμένων 1 who have been made perfect If your language does not use this passive form, you can state this in active form. Alternate translation: “whom God has made perfect” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 12 24 kq1v διαθήκης νέας μεσίτῃ 1 the mediator of a new covenant This means **Jesus** caused the **new covenant** between God and humans to exist. See how you translated this phrase in [Hebrews 9:15](../09/15.md). HEB 12 24 nz8l figs-personification αἵματι ῥαντισμοῦ, κρεῖττον λαλοῦντι παρὰ τὸν Ἂβελ 1 the sprinkled blood that speaks better than Abel’s blood The **blood** of Jesus and the blood of Abel are spoken of as if they were people calling out. Alternate translation: “to the sprinkled blood of Jesus that says better things than the blood of Abel” (See: [[rc://en/ta/man/translate/figs-personification]]) HEB 12 24 w9jj τὸν Ἂβελ 1 Abel was the son of the first man and woman, Adam and Eve. Cain, also their son, murdered Abel. HEB 12 24 z7uq figs-metonymy αἵματι ῥαντισμοῦ 1 blood Here, **blood** stands for Jesus’ death, as Abel’s blood stands for his death. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 12 25 c9cn 0 Connecting Statement: Having contrasted the Israelites’ experience at Mount Sinai with the believers’ experience after Christ died, the writer reminds believers that they have the same God who warns them today. This is the fifth main warning given to believers. HEB 12 25 pnn5 figs-you μὴ παραιτήσησθε 1 The word **you** continues to refer to believers. (See: [[rc://en/ta/man/translate/figs-you]]) HEB 12 25 nnk9 figs-doublenegatives μὴ παραιτήσησθε τὸν λαλοῦντα 1 you do not refuse the one who is speaking You can state this in positive form. Alternate translation: “you pay attention to the one who is speaking” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) HEB 12 25 eltr figs-exclusive ἡμεῖς 1 The word **we** continues to refer to the writer and the readers who are believers. (See: [[rc://en/ta/man/translate/figs-exclusive]]) HEB 12 25 gkn1 figs-explicit εἰ…ἐκεῖνοι οὐκ ἐξέφυγον 1 if they did not escape You can state the implicit information explicitly. Alternate translation: “if the people of Israel did not escape judgment” (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 12 25 fy9u ἐπὶ γῆς…τὸν χρηματίζοντα 1 the one who warned them on earth This could refer to: (1) Moses, who warned them here **on earth**. (2) God, who warned them at Mount Sinai. HEB 12 25 s5lj figs-metaphor ἡμεῖς οἱ τὸν ἀπ’ οὐρανῶν ἀποστρεφόμενοι 1 if we turn away from the one who is warning Rejecting God is spoken of as if a person were changing direction and **turn away from** him. Alternate translation: “if we reject the one who is warning” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 12 26 rf4e οὗ ἡ φωνὴ τὴν γῆν ἐσάλευσεν τότε 1 his voice shook the earth Alternate translation: “when God spoke at that time, the sound of his voice caused the earth to shake” HEB 12 26 rspc ἔτι ἅπαξ ἐγὼ σείσω, οὐ μόνον τὴν γῆν, ἀλλὰ καὶ τὸν οὐρανόν 1 This quotation is from the prophet Haggai in the Old Testament. HEB 12 26 i1c8 ἐσάλευσεν…σείσω 1 shook … shake Translate **shook** and **shake** with words for what an earthquake does when it moves the ground. This refers back to [Hebrews 12:18-21](./18.md) and what happened when the people saw the mountain where Moses received the law from God. HEB 12 27 z6ys figs-abstractnouns δηλοῖ τῶν σαλευομένων μετάθεσιν 1 mean the removal of those things that can be shaken, that is, of the things You can translate the abstract noun **removal** with the verbal phrase “take away.” Alternate translation: “to the taking away of the things that can be shaken” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) HEB 12 27 dnpi figs-activepassive δηλοῖ τῶν σαλευομένων μετάθεσιν, ὡς πεποιημένων 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “means that God will remove the things that he can shake, that is, the things that he created” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 12 27 l29r τῶν σαλευομένων 1 shaken Translate **shaken** with the word for what an earthquake does when it moves the ground. This refers back to [Hebrews 12:18-21](./18.md) and what happened when the people saw the mountain where Moses received the law from God. See how you translated “shook” and “shake” in [Hebrews 12:26](../12/26.md). HEB 12 27 s3xt figs-activepassive πεποιημένων 1 that have been created If your language does not use this passive form, you can state this in active form. Alternate translation: “of what God has created” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 12 27 ta84 figs-activepassive τὰ μὴ σαλευόμενα 1 the things that cannot be shaken If your language does not use this passive form, you can state this in active form. Alternate translation: “the things that do not shake” or “the things that cannot shake” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 12 28 m44c grammar-connect-words-phrases βασιλείαν ἀσάλευτον παραλαμβάνοντες 1 receiving a kingdom You can add the words **because we are** to make clear the logical connection between this statement and the next statement. Alternate translation: “because we are receiving an unshakeable kingdom” or “because God is making us members of his kingdom which cannot be shaken” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) HEB 12 28 btf6 ἔχωμεν χάριν 1 let us be grateful Alternate translation: “let us give thanks” HEB 12 28 f382 figs-doublet μετὰ εὐλαβείας καὶ δέους 1 with reverence and awe The words **reverence** and **awe** share similar meanings and emphasize the greatness of reverence due to God. Alternate translation: “with great respect and dread” (See: [[rc://en/ta/man/translate/figs-doublet]]) HEB 12 29 f899 figs-metaphor ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον 1 our God is a consuming fire **God** is spoken of here as if he were a **fire** that can burn up anything. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 13 intro c8gg 0 # Hebrews 13 General Notes<br><br>## Structure and formatting<br><br>The author finishes the list of exhortations he began in chapter 12. Then he asks the readers to pray for him and ends the letter.<br><br>Some 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 13:6, which are words from the Old Testament.<br><br>## Special concepts in this chapter<br><br>### Hospitality<br><br>God wants his people to invite other people to come to their homes to eat food and even to sleep. His people should do this even if they do not know well the people they are inviting. In the Old Testament, Abraham and his nephew Lot both showed hospitality to people they did not know. Abraham served a costly meal to them, and then Lot invited them to sleep in his house. They learned later that those people were actually angels. HEB 13 1 sf1n 0 Connecting Statement: In this closing section, the author gives specific instructions to believers on how they are supposed to live. HEB 13 1 g819 ἡ φιλαδελφία μενέτω 1 Let brotherly love continue Alternate translation: “Continue to show your love for other believers as you would for members of your family” HEB 13 2 rh7r figs-litotes μὴ ἐπιλανθάνεσθε 1 Do not forget You can state this in positive form. Alternate translation: “Be sure to remember” (See: [[rc://en/ta/man/translate/figs-litotes]]) HEB 13 2 y7cd φιλοξενίας 1 hospitality Alternate translation: “to welcome and show kindness to strangers” HEB 13 3 mx5r figs-activepassive ὡς συνδεδεμένοι 1 as if you were bound with them If your language does not use this passive form, you can state this in active form. Alternate translation: “as if someone tied you to them” or “as if you were in prison with them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 13 3 d3ze figs-activepassive τῶν κακουχουμένων 1 who are mistreated If your language does not use this passive form, you can state this in active form. Alternate translation: “and those whom others are mistreating” or “and those who are suffering” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 13 3 g4ap figs-activepassive ὡς καὶ αὐτοὶ ὄντες ἐν σώματι 1 as if you also were them in the body This phrase encourages believers to think about other people’s suffering as they would think about their own suffering. Alternate translation: “as if you were the one suffering” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 13 4 ix27 figs-activepassive τίμιος ὁ γάμος ἐν πᾶσιν 1 Let marriage be respected by everyone If your language does not use this passive form, you can state this in active form. Alternate translation: “Everyone should consider that marriage is a good and honorable thing” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 13 4 ix79 figs-euphemism ἡ κοίτη ἀμίαντος 1 Let the marriage bed be pure Here, **the marriage bed** is a polite way to refer to the act of sexual union of a married couple. (See: [[rc://en/ta/man/translate/figs-euphemism]]) HEB 13 4 aokv figs-metonymy ἡ κοίτη ἀμίαντος 1 This refers to the act of sexual union as if it were only the bed of a married couple. Alternate translation: “let husbands and wives honor their marriage relationship to one another and not sleep with other people” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 13 5 sz35 figs-metonymy ἀφιλάργυρος ὁ τρόπος 1 Let your conduct be free from the love of money Here, **conduct** refers to a person’s character or the way he lives, and **free from the love of money** refers to not greatly desiring to have more money. A person who loves money is not content with the amount of money he has. Alternate translation: “Let your conduct not be affected by the love of money” or “Do not greatly wish to have more money” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 13 6 c8w6 figs-explicit Κύριος ἐμοὶ βοηθός, καὶ οὐ φοβηθήσομαι; τί ποιήσει μοι ἄνθρωπος? 1 The Lord is my helper … do to me This is a quotation from the book of Psalms in the Old Testament. (See: [[rc://en/ta/man/translate/figs-explicit]]) HEB 13 6 q8ie figs-rquestion τί ποιήσει μοι ἄνθρωπος? 1 I will not be afraid. What can a man do to me? The author uses a question to emphasize that he does not fear people because God is helping him. Alternate translation: “I will not fear what a man can do to me!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) HEB 13 6 bt0z figs-gendernotations τί ποιήσει μοι ἄνθρωπος? 1 Here, **man** means any person in general. Alternate translation: “What can another person do to me?” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 13 7 ym9m τὴν ἔκβασιν τῆς ἀναστροφῆς 1 the result of their conduct Alternate translation: “the outcome of the way they behave” HEB 13 7 tvu6 figs-metonymy μιμεῖσθε τὴν πίστιν 1 Imitate their faith Here the trust in God and the way of life led by these leaders are spoken of as **their faith**. Alternate translation: “trust and obey God in the same way they do” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 13 8 dv5g figs-metonymy ἐχθὲς καὶ σήμερον, ὁ αὐτός, καὶ εἰς τοὺς αἰῶνας 1 is the same yesterday, today, and forever Here, **yesterday** means all times in the past. Alternate translation: “is the same in the past, the present, and in the future forever” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 13 9 y92c 0 General Information: This section refers to animal sacrifices made by believers in God in Old Testament times, which covered their sins temporarily until the death of Christ came about. HEB 13 9 dp5w figs-metaphor διδαχαῖς ποικίλαις καὶ ξέναις, μὴ παραφέρεσθε 1 Do not be carried away by various strange teachings Being persuaded by **various and strange teachings** is spoken of as if a person were being carried away by a force. If your language does not use this passive form, you can state this in active form. Alternate translation: “Do not be persuaded by various and strange teachings” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 13 9 nbb3 figs-activepassive διδαχαῖς ποικίλαις καὶ ξέναις, μὴ παραφέρεσθε 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “Do not let others persuade you to believe their various strange teachings” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 13 9 fe6i διδαχαῖς ποικίλαις καὶ ξέναις 1 various strange teachings Alternate translation: “by many, different teachings that are not the good news we told you” HEB 13 9 tmt1 figs-activepassive καλὸν…χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν, ἐν οἷς οὐκ ὠφελήθησαν οἱ περιπατοῦντες 1 it is good that the heart should be strengthened by grace, not by foods that do not help those who walk by them If your language does not use this passive form, you can state this in active form. Alternate translation: “we become stronger when we think of how God has been kind to us, but we do not become stronger by obeying rules about food” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 13 9 t28u figs-metonymy βεβαιοῦσθαι τὴν καρδίαν 1 the heart should be strengthened Here, **heart** is a metonym for the “inner being.” Alternate translation: “we should be strengthened inwardly” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 13 9 ar93 figs-metonymy βρώμασιν 1 foods Here, **foods** stands for rules about food. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 13 9 kf3b figs-metaphor οἱ περιπατοῦντες 1 those who walk by them Living is spoken of as if it were walking. Alternate translation: “those who live by them” or “those who regulate their lives by them” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 13 10 jjy3 figs-metonymy ἔχομεν θυσιαστήριον 1 We have an altar Here, **altar** stands for “place of worship.” It also stands for the animals that the priests in the old covenant sacrificed, from which they took meat for themselves and their families. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 13 11 luf7 figs-activepassive ὧν…εἰσφέρεται ζῴων τὸ αἷμα περὶ ἁμαρτίας εἰς τὰ ἅγια διὰ τοῦ ἀρχιερέως 1 the blood of the animals killed for sins is brought by the high priest into the holy place If your language does not use this passive form, you can state this in active form. Alternate translation: “the high priest brings into the holy place the blood of the animals that the priests killed for sins” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 13 11 iv19 figs-activepassive τούτων τὰ σώματα κατακαίεται 1 while their bodies are burned If your language does not use this passive form, you can state this in active form. Alternate translation: “while the priests burn the animals’ bodies” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 13 11 f7nb ἔξω τῆς παρεμβολῆς 1 outside the camp Alternate translation: “away from where the people lived” HEB 13 12 x48h 0 Connecting Statement: There is a comparison here between Jesus’ sacrifice and the tabernacle sacrifices of the Old Testament. HEB 13 12 fw9g διὸ 1 So Alternate translation: “In the same way” or “Because the bodies of the sacrifices were burned outside the camp” ([Hebrews 13:11](../13/11.md)) HEB 13 12 eq6t figs-metonymy ἔξω τῆς πύλης 1 outside the city gate Here, **outside the gate** stands for “outside the city.” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 13 13 zf8v figs-metaphor τοίνυν ἐξερχώμεθα πρὸς αὐτὸν ἔξω τῆς παρεμβολῆς 1 Let us therefore go to him outside the camp Obeying Jesus is spoken of as if a person were leaving **the camp** to go out where Jesus is. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 13 13 h3j4 figs-metaphor τὸν ὀνειδισμὸν αὐτοῦ φέροντες 1 bearing his shame Here, **reproach** is spoken of as if it were an object that had to be carried in one’s hands or on one’s back. Alternate translation: “while allowing others to insult us just like people insulted him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 13 14 u2wn ἐπιζητοῦμεν 1 looking for Alternate translation: “we are waiting for” HEB 13 15 zfy9 figs-metaphor θυσίαν αἰνέσεως 1 a sacrifice of praise Here, **praise** is spoken of as if it were a **sacrifice** of animals or incense. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 13 15 b4p1 figs-metaphor αἰνέσεως διὰ παντὸς τῷ Θεῷ, τοῦτ’ ἔστιν καρπὸν χειλέων ὁμολογούντων τῷ ὀνόματι αὐτοῦ 1 praise that is the fruit of lips that acknowledge his name Here, **praise** is spoken of as if it were **fruit** produced by the **lips** of people. Alternate translation: “praise to God in every situation that is produced by the lips of those who acknowledge his name” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 13 15 zr2d figs-synecdoche χειλέων ὁμολογούντων τῷ ὀνόματι αὐτοῦ 1 lips that acknowledge his name Here, **lips** represents people who speak. Alternate translation: “the lips of those who acknowledge his name” or “those who acknowledge his name” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) HEB 13 15 v52x figs-metonymy τῷ ὀνόματι αὐτοῦ 1 his name A person’s **name** represents that person. Alternate translation: “him” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 13 16 ma8c figs-litotes τῆς…εὐποιΐας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε 1 Let us not forget doing good and helping one another You can state this in positive form. Alternate translation: “let us always remember to do good and to help others” (See: [[rc://en/ta/man/translate/figs-litotes]]) HEB 13 16 kp76 figs-metaphor τοιαύταις…θυσίαις 1 with such sacrifices Doing good and helping others is spoken of as if they were **sacrifices** on an altar. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 13 17 n5e8 figs-metaphor ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν 1 keep watch over your souls The believers’ **souls**, that is, the believers’ spiritual well-being, are spoken of as if they were objects or animals that guards could **keep watch over**. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 13 17 z2yp figs-metonymy μὴ στενάζοντες 1 not with groaning Here, **groaning** stands for sadness or grief. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 13 18 d5hf 0 Connecting Statement: The author closes with a blessing and greetings. HEB 13 18 xmh1 figs-exclusive προσεύχεσθε περὶ ἡμῶν 1 Pray for us Here, **us** refers to the author and his companions, but not to the readers. (See: [[rc://en/ta/man/translate/figs-exclusive]]) HEB 13 18 n6gb figs-metaphor πειθόμεθα…ὅτι καλὴν συνείδησιν ἔχομεν 1 we are persuaded that we have a clean conscience Here, **good conscience** stands for being free from guilt. Alternate translation: “we are certain that we have no guilt” (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 13 19 cg4l figs-activepassive ἵνα τάχειον ἀποκατασταθῶ ὑμῖν 1 that I will be returned to you sooner If your language does not use this passive form, you can state this in active form. Alternate translation: “that God will quickly remove the things that stop my coming to you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 13 20 n66e δὲ 1 Now **Now** marks a new section of the letter. Here the author praises God and gives a final prayer for his readers. HEB 13 20 d8yq ὁ ἀναγαγὼν ἐκ νεκρῶν τὸν Ποιμένα τῶν προβάτων τὸν μέγαν…τὸν Κύριον ἡμῶν, Ἰησοῦν 1 brought back from the dead the great shepherd of the sheep, our Lord Jesus Alternate translation: “raised the great shepherd of the sheep, our Lord Jesus, to life” HEB 13 20 k6n6 ἐκ νεκρῶν 1 from the dead Here, **the dead** describes all dead people together in the underworld. To bring someone up from among them speaks of causing that person to become alive again. HEB 13 20 gn9w figs-metaphor τὸν Ποιμένα τῶν προβάτων τὸν μέγαν 1 the great shepherd of the sheep Christ in his role of leader and protector of those who believe in him is spoken of as if he were a **shepherd** of **sheep**. (See: [[rc://en/ta/man/translate/figs-metaphor]]) HEB 13 20 qxb8 figs-metonymy ἐν αἵματι διαθήκης αἰωνίου 1 by the blood of the eternal covenant Here, **blood** stands for the death of Jesus, which is the basis for the **covenant** that will last forever between God and all believers in Christ. (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 13 21 qj79 καταρτίσαι ὑμᾶς ἐν παντὶ ἀγαθῷ, εἰς τὸ ποιῆσαι τὸ θέλημα αὐτοῦ 1 equip you with everything good to do his will Alternate translation: “may he give you every good thing you need in order to do his will” or “may he make you capable of doing every good thing according to his will” HEB 13 21 r3mi figs-exclusive ποιῶν ἐν ἡμῖν 1 working in us The word **us** refers to the author and the readers. (See: [[rc://en/ta/man/translate/figs-exclusive]]) HEB 13 21 u6iq ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων 1 to whom be the glory forever Alternate translation: “whom all people will praise forever” HEB 13 22 wa9r δὲ 1 Now **Now** marks a new section of the letter. Here the author gives his final comments to his audience. HEB 13 22 b27j figs-gendernotations ἀδελφοί 1 brothers Here, **brothers** refers to all the believers to whom the author is writing, whether male or female. Alternate translation: “fellow believers” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) HEB 13 22 d5e6 ἀνέχεσθε τοῦ λόγου τῆς παρακλήσεως 1 bear with the word of encouragement Alternate translation: “patiently consider what I have just written to encourage you” HEB 13 22 l8b3 figs-metonymy τοῦ λόγου τῆς παρακλήσεως 1 the word of encouragement Here, **word** stands for a message. Alternate translation: “the encouraging message” (See: [[rc://en/ta/man/translate/figs-metonymy]]) HEB 13 23 w3m2 figs-activepassive ἀπολελυμένον 1 has been set free If your language does not use this passive form, you can state this in active form. Alternate translation: “is no longer in prison” (See: [[rc://en/ta/man/translate/figs-activepassive]]) HEB 13 24 r7kn ἀσπάζονται ὑμᾶς οἱ ἀπὸ τῆς Ἰταλίας 1 Those from Italy greet you This could mean: (1) the author is not in **Italy**, but there is a group of believers with him who have come from Italy. (2) the author is in **Italy** while writing this letter. HEB 13 24 kk9c translate-names τῆς Ἰταλίας 1 Italy **Italy** is the name of a region at that time. At that time, Rome was the capital city of Italy. (See: [[rc://en/ta/man/translate/translate-names]])