See in Reader
461 KiB
461 KiB
| 1 | Book | Chapter | Verse | ID | SupportReference | OrigQuote | Occurrence | GLQuote | OccurrenceNote |
|---|---|---|---|---|---|---|---|---|---|
| 2 | 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]]) | |||
| 3 | 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. | |||
| 4 | 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]]) | |
| 5 | 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]]) | |
| 6 | 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]]) | |
| 7 | 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]]) | |
| 8 | 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]]) | |
| 9 | 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]]) | |
| 10 | 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]]) |
| 11 | 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]]) |
| 12 | 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]]) |
| 13 | 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]]) | |
| 14 | 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]]) |
| 15 | 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]]) | |
| 16 | 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]]) | |
| 17 | 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]]) |
| 18 | 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]]) |
| 19 | 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]]) | |
| 20 | 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]]) |
| 21 | 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]]) | |
| 22 | 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]]) |
| 23 | 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]]) |
| 24 | 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]]) |
| 25 | HEB | 1 | 3 | uym0 | figs-synecdoche | ἐν δεξιᾷ τῆς Μεγαλωσύνης | 1 | Here, **at {the} right** refers to the place next to a person’s **right** hand, which would be the “right side.” In the author’s culture, this side was associated with honor or authority. If your readers would misunderstand **at {the} right**, you could refer to the “right side.” Make sure that your readers understand that this side indicates that the Son has honor and authority when he sits there. Alternate translation: “at the right side of the Majesty” or “in the honorable place next to the Majesty” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) | |
| 26 | HEB | 1 | 3 | ir7x | figs-euphemism | τῆς Μεγαλωσύνης | 1 | the Majesty on high | In the author’s culture, it was considered reverent to avoid saying God’s name. Here the author uses **Majesty** instead of God’s name in order to follow this custom and to indicate that God is powerful and glorious. If your readers would misunderstand **Majesty**, you could use a reverent way to refer to God in your culture, especially if it emphasizes how God is powerful and glorious. Alternate translation: “of the great deity” or “of the glorious God” (See: [[rc://en/ta/man/translate/figs-euphemism]]) |
| 27 | HEB | 1 | 3 | awjd | translate-unknown | ἐν ὑψηλοῖς | 1 | Here, **on high** identifies the location of **{the} right of the Majesty**, which is where the Son **sat down**. This location is in heaven. If your readers would misunderstand **on high**, you could clarify that it means that Jesus ascended into heaven, which is where the **right** side is. Alternate translation: “in heaven” or “on high, in heaven” (See: [[rc://en/ta/man/translate/translate-unknown]]) | |
| 28 | HEB | 1 | 4 | x4bh | γενόμενος | 1 | He has become | Here, **having become** could introduce: (1) an explanation of what “sitting at God’s right” side ([1:3](../01/03.md)) means. Alternate translation: “thus, he has become” (2) a result that comes from “sitting at God’s right hand” ([1:3](../01/03.md)). Alternate translation: “so, he has become” or “therefore, he has become” | |
| 29 | HEB | 1 | 4 | hnab | τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων, ὅσῳ διαφορώτερον παρ’ αὐτοὺς, κεκληρονόμηκεν ὄνομα | 1 | Here the author uses a comparison that indicates that the difference in “superiority” between the Son and **the angels** is the same as the difference between the Son’s **name** and the names of **the angels**. Consider clear ways to indicate such a comparison in your language. Alternate translation: “having become as much superior to the angels as the name that he has inherited is more excellent than theirs” | ||
| 30 | HEB | 1 | 4 | bn6t | translate-unknown | τοσούτῳ κρείττων…τῶν ἀγγέλων…διαφορώτερον | 1 | Here, **far superior** and **more excellent** both refer to how Jesus and Jesus’s **name** have more authority and honor than the angels and their names. If your readers would misunderstand **far superior** and **more excellent**, you could use words or phrases that indicate this more clearly. Alternate translation: “more honorable than the angels … more honorable” or “far higher than the angels … a higher” (See: [[rc://en/ta/man/translate/translate-unknown]]) | |
| 31 | HEB | 1 | 4 | fzg3 | figs-extrainfo | διαφορώτερον…ὄνομα | 1 | as the name he has inherited is more excellent than their name | Here the author does not clarify what **name** this is. It could be the title “Son,” the title “Lord,” the name “Jesus,” or God’s own special name, “Yahweh.” Since the author did not clarify what **name** he is referring to, it is best to refer to a name or title without stating what it is. Alternate translation: “a more excellent title” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) |
| 32 | HEB | 1 | 4 | qt7q | figs-metaphor | κεκληρονόμηκεν | 1 | he has inherited | Here the author speaks as if Jesus were child who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that Jesus receives a **name** from God the Father, although this does not mean that God the Father has died. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “he has received” or “God has given him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 33 | HEB | 1 | 4 | uu4s | figs-ellipsis | παρ’ αὐτοὺς | 1 | Here the author omits some words that may be needed in your language to make a complete comparison. He omits these words because he stated them in the first half of the comparison (a **name**). If your language needs these words to make a complete comparison, you could include them here. Alternate translation: “than their names” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
| 34 | HEB | 1 | 5 | d964 | grammar-connect-words-phrases | γὰρ | 1 | Here, **For** introduces the support or basis that proves that the Son is “superior to the angels” ([1:4](../01/04.md)). The supporting statements that **For** introduces can be found in [1:5–14](../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]]) | |
| 35 | HEB | 1 | 5 | ww5h | figs-rquestion | τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων, Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε? καὶ πάλιν, ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν? | 1 | For to which of the angels did God ever say, “You are my son … a son to me”? | The author does not ask these questions because he is looking for information. Rather, he asks them to involve the audience in what he is arguing. The 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]]) |
| 36 | HEB | 1 | 5 | pzkc | writing-quotations | τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων…καὶ πάλιν | 1 | Here the author quotes from important texts, the Old Testament scriptures. He does not introduce them as quotations but instead introduces them as words that God has spoken to his Son, not to angels. However, the audience would have understood that these were quotations from the Old Testament. The first quotation comes from [Psalm 2:7](../../psa/02/07.md), and the second quotation comes from [2 Samuel 7:14](../../2sa/07/14.md). Since the author introduces these quotations as words that God has said to his Son, not to angels, you should introduce these quotations as words that someone has or has not said. If your readers would not know that the quotations are from the Old Testament, you could include footnotes or use some other form to identify the quotations. The phrase **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]]) | |
| 37 | HEB | 1 | 5 | wmyy | figs-quotations | εἶπέν ποτε…Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε? καὶ πάλιν, ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν? | 1 | If you do not use this form in your language, you could translate the questions as indirect quotes instead of as direct quotes. Alternate translation: “did he ever say that he was his son, today he had fathered him, 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]]) | |
| 38 | HEB | 1 | 5 | fdsv | translate-kinship | Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε…ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν | 1 | In their original contexts, these two quotations referred to the king of Israel, when he began to rule, as one who became God’s **son**. Thus, God was his **father**. When the author applies these words not to angels but to Jesus, he identifies the **father** as God the Father and the **son** as God the Son. He does not mean that Jesus becomes **son** at some point or begins to exist at some point. Rather, he means that God the Father declares and reveals Jesus to be God the Son. If your readers would misunderstand how the author uses **father** and **son** language, you could include some words or a footnote that clarifies the meaning. Alternate translation: “You are my son, today I have proclaimed that I am your father … I proclaim that I am his father and that he is my son” (See: [[rc://en/ta/man/translate/translate-kinship]]) | |
| 39 | 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]]) |
| 40 | 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]]) | |
| 41 | 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]]) | |
| 42 | 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]]) | |
| 43 | 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]]) |
| 44 | 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]]) | |
| 45 | 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]]) | |
| 46 | 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]]) |
| 47 | 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” | ||
| 48 | 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]]) | |
| 49 | HEB | 1 | 6 | b6dy | figs-imperative | 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-imperative]]) | |
| 50 | 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]]) | |
| 51 | 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]]) | |
| 52 | 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]]) | |
| 53 | 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]]) | |
| 54 | 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]]) | |
| 55 | 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” | ||
| 56 | 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]]) |
| 57 | 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]]) | |
| 58 | 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]]) | |
| 59 | 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]]) | |
| 60 | 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]]) |
| 61 | 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” | ||
| 62 | 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]]) |
| 63 | 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]]) | |
| 64 | 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]]) | |
| 65 | 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]]) |
| 66 | 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]]) | |
| 67 | 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]]) | |
| 68 | 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]]) |
| 69 | 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]]) | |
| 70 | 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]]) | |
| 71 | 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]]) | |
| 72 | 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]]) | |
| 73 | 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]]) | |
| 74 | 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]]) | |
| 75 | 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]]) | |
| 76 | 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]]) | |
| 77 | 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]]) |
| 78 | 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]]) | |
| 79 | 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]]) | |
| 80 | 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]]) | |
| 81 | 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]]) | |
| 82 | 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]]) | |
| 83 | 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]]) | |
| 84 | 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]]) | |
| 85 | 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]]) |
| 86 | 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]]) | |
| 87 | 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]]) |
| 88 | 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]]) | |
| 89 | 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]]) |
| 90 | 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]]) | |
| 91 | 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]]) |
| 92 | 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]]) | |
| 93 | 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]]) | |
| 94 | 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]]) | |
| 95 | 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]]) |
| 96 | 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]]) | |
| 97 | 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]]) | |
| 98 | 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]]) | |
| 99 | 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]]) | |
| 100 | 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]]) |
| 101 | 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]]) |
| 102 | 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]]) | |
| 103 | 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]]) | |
| 104 | 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]]) |
| 105 | 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]]) |
| 106 | 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]]) |
| 107 | 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]]) | |
| 108 | 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]]) |
| 109 | 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]]) | |
| 110 | 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]]) | |
| 111 | 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]]) |
| 112 | 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]]) | |
| 113 | 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]]) |
| 114 | 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]]) |
| 115 | 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]]) | |
| 116 | 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]]) | |
| 117 | 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]]) | |
| 118 | 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]]) |
| 119 | HEB | 1 | 14 | fgs4 | τοὺς μέλλοντας | 1 | Alternate translation: “those who are about” or “those who are destined” | ||
| 120 | 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]]) | |
| 121 | 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](../06/06.md), the author quotes from [Psalm 8:4–6](../../psa/08/04.md). The Psalm refers to “man” and “son of man.” In the context of the Psalm itself, these words use the masculine singular form to refer to humans in general. However, Jesus used the phrase “Son of Man” to refer to himself during his earthly ministry. Some scholars argue that the author of Hebrews quotes “son of man” from Psalm 8 because he is using it to refer to Jesus directly. Others argue that the author uses “son of man” and “man” in the Psalm quotation to refer to humans in general but then applies what the Psalm says is true about humans to Jesus, who is the only human who is now “crowned with honor and glory” ([2:9](../02/09.md)). Since the author never refers to Jesus as “Son of Man,” this second option is probably correct. Consider how you can translate “man” and “son of man” in the Psalm quotation so that they can apply first to humans in general and then to Jesus in particular. | |||
| 122 | 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]]) |
| 123 | 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” | ||
| 124 | 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]]) | |
| 125 | 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” | ||
| 126 | 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]]) | |
| 127 | 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]]) | |
| 128 | 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]]) |
| 129 | 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]]) | |
| 130 | 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]]) |
| 131 | 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]]) | |
| 132 | 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]]) |
| 133 | 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]]) |
| 134 | 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]]) |
| 135 | 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]]) | |
| 136 | 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]]) |
| 137 | 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]]) | |
| 138 | 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]]) | |
| 139 | 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]]) |
| 140 | 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]]) |
| 141 | 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]]) | |
| 142 | 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]]) | |
| 143 | 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]]) | |
| 144 | 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]]) | |
| 145 | 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]]) | |
| 146 | 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]]) | |
| 147 | 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]]) | |
| 148 | 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]]) |
| 149 | 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]]) | |
| 150 | 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]]) |
| 151 | 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]]) |
| 152 | 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]]) | |
| 153 | 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]]) |
| 154 | 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]]) | |
| 155 | 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]]) |
| 156 | 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]]) | |
| 157 | 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]]) | |
| 158 | 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]]) | |
| 159 | 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]]) |
| 160 | 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]]) |
| 161 | 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]]) | |
| 162 | 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]]) | |
| 163 | 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]]) | |
| 164 | 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]]) |
| 165 | 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]]) | |
| 166 | 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]]) |
| 167 | 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]]) |
| 168 | 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]]) | |
| 169 | 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]]) | |
| 170 | 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]]) | |
| 171 | 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]]) | |
| 172 | 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]]) |
| 173 | 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]]) |
| 174 | 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]]) | |
| 175 | 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]]) | |
| 176 | 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]]) |
| 177 | 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]]) |
| 178 | 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]]) | |
| 179 | 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]]) |
| 180 | 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]]) | |
| 181 | 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]]) |
| 182 | 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]]) | |
| 183 | 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]]) | |
| 184 | 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]]) | |
| 185 | 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]]) | |
| 186 | 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]]) | |
| 187 | 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]]) |
| 188 | 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]]) | |
| 189 | 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]]) | |
| 190 | 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]]) | |
| 191 | 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]]) | |
| 192 | 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]]) | |
| 193 | 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” | ||
| 194 | 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]]) |
| 195 | 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]]) |
| 196 | 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]]) | |
| 197 | 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]]) | |
| 198 | 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]]) |
| 199 | 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]]) |
| 200 | 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]]) |
| 201 | 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]]) |
| 202 | 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]]) |
| 203 | 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]]) |
| 204 | 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]]) |
| 205 | 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]]) |
| 206 | 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]]) | |
| 207 | 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]]) |
| 208 | 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]]) | |
| 209 | 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]]) | |
| 210 | 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]]) | |
| 211 | 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]]) | |
| 212 | 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]]) | |
| 213 | 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]]) |
| 214 | 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]]) | |
| 215 | 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]]) | |
| 216 | 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]]) |
| 217 | 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]]) | |
| 218 | 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]]) |
| 219 | 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]]) | |
| 220 | 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]]) |
| 221 | 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]]) | |
| 222 | 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]]) |
| 223 | 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]]) | |
| 224 | 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]]) |
| 225 | 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]]) |
| 226 | 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]]) | |
| 227 | 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]]) |
| 228 | 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]]) |
| 229 | 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]]) | |
| 230 | 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]]) |
| 231 | 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]]) |
| 232 | 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]]) | |
| 233 | 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]]) | |
| 234 | 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]]) | |
| 235 | 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]]) | |
| 236 | 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]]) | |
| 237 | 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]]) | |
| 238 | 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]]) | |
| 239 | 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]]) | |
| 240 | 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]]) | |
| 241 | 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]]) | |
| 242 | 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]]) | |
| 243 | 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]]) | |
| 244 | 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]]) | |
| 245 | 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]]) |
| 246 | 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]]) |
| 247 | 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]]) | |
| 248 | 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]]) | |
| 249 | 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]]) |
| 250 | 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]]) | |
| 251 | 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]]) | |
| 252 | 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]]) |
| 253 | 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” | |
| 254 | 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. | |||
| 255 | 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]]) |
| 256 | 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]]) |
| 257 | 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]]) |
| 258 | 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]]) | |
| 259 | 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” | ||
| 260 | 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]]) |
| 261 | 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]]) | |
| 262 | 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]]) |
| 263 | 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]]) | |
| 264 | 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]]) | |
| 265 | 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]]) | |
| 266 | 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]]) |
| 267 | 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]]) | |
| 268 | 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]]) | |
| 269 | 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]]) | ||
| 270 | 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]]) | |
| 271 | 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]]) |
| 272 | 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]]) | |
| 273 | 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]]) | |
| 274 | 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]]) | |
| 275 | 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” | ||
| 276 | 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]]) |
| 277 | 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” | ||
| 278 | 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]]) |
| 279 | 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]]) | |
| 280 | 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]]) | |
| 281 | 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]]) |
| 282 | 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]]) | |
| 283 | 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]]) |
| 284 | 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]]) | |
| 285 | 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]]) |
| 286 | 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]]) | |
| 287 | 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]]) |
| 288 | 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]]) | |
| 289 | 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]]) |
| 290 | 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]]) | |
| 291 | 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]]) | |
| 292 | 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]]) | |
| 293 | 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]]) | |
| 294 | 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]]) |
| 295 | 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]]) | |
| 296 | 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]]) | |
| 297 | 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]]) |
| 298 | 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]]) | |
| 299 | 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]]) | |
| 300 | 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]]) |
| 301 | 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]]) | |
| 302 | 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]]) | |
| 303 | 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]]) |
| 304 | 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]]) | |
| 305 | 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]]) |
| 306 | 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]]) | |
| 307 | 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]]) |
| 308 | 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]]) |
| 309 | 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]]) | |
| 310 | 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]]) | |
| 311 | 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]]) | |
| 312 | 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]]) |
| 313 | 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]]) | |
| 314 | 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]]) | |
| 315 | 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]]) | |
| 316 | 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]]) | |
| 317 | 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]]) |
| 318 | 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]]) | |
| 319 | 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]]) | |
| 320 | 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]]) | |
| 321 | 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]]) |
| 322 | 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]]) | |
| 323 | 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]]) |
| 324 | 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]]) | |
| 325 | 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]]) | |
| 326 | 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]]) | |
| 327 | 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]]) | |
| 328 | 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]]) | |
| 329 | 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]]) |
| 330 | 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]]) | |
| 331 | HEB | 3 | 12 | m9tf | βλέπετε | 1 | Alternate translation: “Be careful” | ||
| 332 | 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]]) |
| 333 | 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]]) |
| 334 | 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]]) | |
| 335 | 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]]) | |
| 336 | 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]]) | |
| 337 | 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]]) | |
| 338 | 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 God actually “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]]) |
| 339 | 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]]) |
| 340 | 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]]) | |
| 341 | 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]]) |
| 342 | 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]]) |
| 343 | 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]]) | |
| 344 | 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]]) | |
| 345 | 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]]) |
| 346 | 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]]) |
| 347 | 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]]) |
| 348 | 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]]) | |
| 349 | 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]]) |
| 350 | 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]]) |
| 351 | 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]]) | |
| 352 | 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]]) |
| 353 | 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]]) |
| 354 | 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]]) |
| 355 | 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. | ||
| 356 | 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]]) | |
| 357 | 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]]) | |
| 358 | 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]]) |
| 359 | 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” | ||
| 360 | 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]]) | |
| 361 | 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]]) | |
| 362 | 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]]) | |
| 363 | 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]]) |
| 364 | 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” | ||
| 365 | 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]]) | |
| 366 | 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]]) |
| 367 | 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,’” | |
| 368 | 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]]) | |
| 369 | 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]]) | |
| 370 | 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]]) | |
| 371 | 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]]) | |
| 372 | 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]]) |
| 373 | 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. | |||
| 374 | 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]]) |
| 375 | 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]]) |
| 376 | 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]]) | |
| 377 | 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]]) |
| 378 | 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]]) | |
| 379 | 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]]) |
| 380 | 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}” | ||
| 381 | 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]]) | |
| 382 | 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]]) |
| 383 | 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]]) | |
| 384 | 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]]) |
| 385 | 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]]) | |
| 386 | 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]]) |
| 387 | 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]]) | |
| 388 | 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]]) | |
| 389 | 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]]) | |
| 390 | 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]]) | |
| 391 | 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]]) | |
| 392 | 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]]) |
| 393 | 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]]) | |
| 394 | 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]]) |
| 395 | 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]]) | |
| 396 | 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]]) | |
| 397 | 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. | |
| 398 | 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]]) |
| 399 | 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]]) |
| 400 | 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]]) | |
| 401 | 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]]) | |
| 402 | 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]]) |
| 403 | 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]]) | |
| 404 | 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]]) | |
| 405 | 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]]) | |
| 406 | 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]]) | |
| 407 | 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]]) |
| 408 | 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]]) | |
| 409 | 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]]) | |
| 410 | 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]]) |
| 411 | 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]]) | |
| 412 | 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. | ||
| 413 | 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]]) | |
| 414 | 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]]) | |
| 415 | 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]]) | |
| 416 | 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]]) | |
| 417 | 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]]) | |
| 418 | 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]]) | |
| 419 | 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” | ||
| 420 | 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]]) | |
| 421 | 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” | |
| 422 | 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]]) | |
| 423 | 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]]) |
| 424 | 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]]) | |
| 425 | 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]]) |
| 426 | 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. | ||
| 427 | 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]]) | |
| 428 | 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]]) | |
| 429 | 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]]) | |
| 430 | 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]]) |
| 431 | 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]]) | |
| 432 | 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]]) | |
| 433 | 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]]) | |
| 434 | 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” | ||
| 435 | 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]]) | |
| 436 | 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]]) | |
| 437 | 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]]) |
| 438 | 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]]) |
| 439 | 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]]) | |
| 440 | 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]]) | |
| 441 | 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]]) |
| 442 | 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]]) | |
| 443 | 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]]) | |
| 444 | 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]]) | |
| 445 | 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]]) | |
| 446 | 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]]) | |
| 447 | 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]]) | |
| 448 | 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]]) | |
| 449 | 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]]) |
| 450 | 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]]) |
| 451 | 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]]) | |
| 452 | 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]]) | |
| 453 | 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]]) | |
| 454 | 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]]) |
| 455 | 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]]) | |
| 456 | 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]]) |
| 457 | 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]]) |
| 458 | 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]]) |
| 459 | 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]]) |
| 460 | 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]]) |
| 461 | 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]]) |
| 462 | 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]]) |
| 463 | 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]]) |
| 464 | 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]]) | |
| 465 | 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]]) | |
| 466 | 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]]) |
| 467 | 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]]) |
| 468 | 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]]) |
| 469 | 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]]) | |
| 470 | 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]]) |
| 471 | HEB | 4 | 13 | k8k0 | figs-idiom | πρὸς ὃν ἡμῖν ὁ λόγος | 1 | This phrase could mean: (1) that God will hold us responsible for what we have done. The **word** here would refer to the “account” of our actions that we will need to make to God. Alternate translation: “to whom we must give account” (2) that God is 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” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
| 472 | 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]]) | |
| 473 | 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]]) | |
| 474 | 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]]) |
| 475 | 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]]) | |
| 476 | 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]]) |
| 477 | 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]]) |
| 478 | 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]]) | |
| 479 | 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]]) | |
| 480 | 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]]) |
| 481 | 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]]) | |
| 482 | 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]]) | |
| 483 | 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]]) |
| 484 | 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]]) | |
| 485 | 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]]) | |
| 486 | HEB | 4 | 15 | fve3 | χωρὶς ἁμαρτίας | 1 | he is without sin | Alternate translation: “but who did not sin” | |
| 487 | 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]]) | |
| 488 | 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]]) | |
| 489 | 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]]) | |
| 490 | 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]]) |
| 491 | 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]]) | |
| 492 | 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]]) | |
| 493 | 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]]) |
| 494 | 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]]) | |
| 495 | 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]]) | |
| 496 | 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]]) | |
| 497 | 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.\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.\n\n## Important Figures of Speech in this Chapter\n\n### Milk and solid food\n\nThe writer speaks of Christians who are only able to understand simple things about Jesus as if they were babies, who drink only milk and cannot eat solid food. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n | |||
| 498 | 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]]) |
| 499 | 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]]) |
| 500 | 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]]) | |
| 501 | 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]]) |
| 502 | 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]]) |
| 503 | 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]]) | |
| 504 | 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]]) | |
| 505 | 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]]) | |
| 506 | 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]]) | |
| 507 | 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]]) |
| 508 | 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]]) |
| 509 | 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]]) |
| 510 | 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]]) |
| 511 | HEB | 5 | 3 | e806 | writing-pronouns | αὐτὴν | 1 | Alternate translation: “this weakness” | |
| 512 | HEB | 5 | 3 | q5xi | figs-activepassive | ὀφείλει | 1 | he also is required | Alternate translation: “God requires him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 513 | HEB | 5 | 3 | sogb | figs-infostructure | καθὼς περὶ τοῦ λαοῦ οὕτως καὶ περὶ αὑτοῦ, προσφέρειν περὶ ἁμαρτιῶν | 1 | ||
| 514 | HEB | 5 | 3 | qlq6 | figs-idiom | περὶ ἁμαρτιῶν | 1 | ||
| 515 | HEB | 5 | 4 | c336 | figs-metaphor | λαμβάνει τὴν τιμήν | 1 | takes this honor | Here, **honor** is spoken of as if it were an object that a person could grasp in his hands. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 516 | HEB | 5 | 4 | n2e1 | figs-metonymy | λαμβάνει τὴν τιμήν | 1 | takes this honor | The **honor** or praise and respect that people gave to the high priest stand for his task. (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 517 | HEB | 5 | 4 | p6hc | figs-activepassive | καλούμενος ὑπὸ τοῦ Θεοῦ, καθώσπερ καὶ Ἀαρών | 1 | he is called by God, just as Aaron was | If your language does not use this passive form, you can state this in active form. Alternate translation: “God called him, just as he called Aaron” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 518 | HEB | 5 | 5 | c45n | Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε | 1 | This quotation is from the Psalms in the Old Testament. | ||
| 519 | HEB | 5 | 5 | pr3f | ὁ λαλήσας πρὸς αὐτόν | 1 | the one speaking to him said | Alternate translation: “God said to him” | |
| 520 | HEB | 5 | 5 | i694 | figs-parallelism | Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε | 1 | You are my Son; today I have become your Father | These two clauses mean essentially the same thing. See how you translated this in [Hebrews 1:5](../01/05.md). (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
| 521 | HEB | 5 | 5 | mfa8 | guidelines-sonofgodprinciples | Υἱός | 1 | Son … Father | **Son** is important title that describe the relationship between Jesus and God the Father. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) |
| 522 | HEB | 5 | 6 | bce6 | 0 | General Information: | This prophecy is from a Psalm of David. | ||
| 523 | HEB | 5 | 6 | ds6v | figs-ellipsis | καὶ…λέγει | 1 | he also says | You can state clearly to whom God is speaking. Alternate translation: “he also says to Christ” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
| 524 | HEB | 5 | 6 | k5uw | ἐν ἑτέρῳ | 1 | in another place | Alternate translation: “in another place in the scriptures” | |
| 525 | HEB | 5 | 6 | ede5 | κατὰ τὴν τάξιν Μελχισέδεκ | 1 | after the manner of Melchizedek | Here, **the order of Melchizedek** rules and practices that **Melchizedek** followed and the authority he had as a priest of God. Alternate translation: “in the same way that Melchizedek was a priest” | |
| 526 | HEB | 5 | 7 | mv2c | figs-metonymy | ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ | 1 | During the days of his flesh | Here, **the days** stands for a period of time, and **flesh** stands for Jesus’ earthly life. Alternate translation: “while he lived on earth” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 527 | HEB | 5 | 7 | iel9 | figs-doublet | δεήσεις…καὶ ἱκετηρίας | 1 | prayers and requests | Both **prayers** and **requests** mean basically the same thing. (See: [[rc://en/ta/man/translate/figs-doublet]]) |
| 528 | HEB | 5 | 7 | p6zm | τὸν δυνάμενον σῴζειν αὐτὸν ἐκ θανάτου | 1 | the one able to save him from death | This could mean: (1) God was **able to save** Christ so that he would not die. Alternate translation: “to save him from dying” (2) God was **able to save** Christ after Christ’s death by making him alive again. If possible, translate this in a way that allows both interpretations. | |
| 529 | HEB | 5 | 7 | e75a | figs-activepassive | εἰσακουσθεὶς | 1 | he was heard | If your language does not use this passive form, you can state this in active form. Alternate translation: “God heard him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 530 | HEB | 5 | 8 | mk8z | guidelines-sonofgodprinciples | υἱός | 1 | a son | Here, **son** is an important title for Jesus, the Son of God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) |
| 531 | HEB | 5 | 9 | z2bv | 0 | Connecting Statement: | In verse 11 the writer begins his third warning. He warns these believers that they are still not mature and encourages them to learn God’s word so they can understand right from wrong. | ||
| 532 | HEB | 5 | 9 | i29c | figs-activepassive | τελειωθεὶς | 1 | He was made perfect | If your language does not use this passive form, you can state this in active form. Alternate translation: “God made him perfect” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 533 | HEB | 5 | 9 | n5qt | τελειωθεὶς | 1 | made perfect | Here, **made perfect** means being made mature, able to honor God in all aspects of life. | |
| 534 | HEB | 5 | 9 | p9ug | figs-abstractnouns | ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου | 1 | became, for everyone who obeys him, the cause of eternal salvation | You can state the abstract noun **salvation** as a verb. Alternate translation: “now he saves all who obey him and causes them to live forever” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 535 | HEB | 5 | 10 | b9su | figs-activepassive | προσαγορευθεὶς ὑπὸ τοῦ Θεοῦ | 1 | He was designated by God | If your language does not use this passive form, you can state this in active form. Alternate translation: “God designated him” or “God appointed him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 536 | HEB | 5 | 10 | hd47 | κατὰ τὴν τάξιν Μελχισέδεκ | 1 | after the manner of Melchizedek | Here, **the order of Melchizedek** means that Christ as a priest has things in common with Melchizedek as a priest. Alternate translation: “to be the sort of high priest that Melchizedek was” | |
| 537 | HEB | 5 | 11 | cm78 | figs-exclusive | ἡμῖν ὁ λόγος | 1 | We have much to say | Here, the plural pronoun **us** includes both the author and the people to whom he is writing. (See: [[rc://en/ta/man/translate/figs-exclusive]]) |
| 538 | HEB | 5 | 11 | r2u2 | figs-metaphor | νωθροὶ γεγόνατε ταῖς ἀκοαῖς | 1 | you have become dull in hearing | The ability to understand and obey is spoken of as if it were the ability to listen. And the ability to listen is spoken of as if it were a metal tool that becomes **dull** with use. Alternate translation: “you have trouble understanding it” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 539 | HEB | 5 | 12 | lw1a | τὰ στοιχεῖα τῆς ἀρχῆς | 1 | basic principles | Here, **principles** means a guideline or standard for making decisions. Alternate translation: “of the basic truths” | |
| 540 | HEB | 5 | 12 | wy2h | figs-metaphor | γεγόνατε χρείαν ἔχοντες γάλακτος | 1 | You need milk | Teaching about God that is easy to understand is spoken of as if it were **milk**, the only food that infants can take. Alternate translation: “you have become like babies and can drink only milk” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 541 | HEB | 5 | 12 | yk1q | figs-metaphor | γάλακτος, οὐ στερεᾶς τροφῆς | 1 | milk, not solid food | Teaching about God that is difficult to understand is spoken of as if it were **solid food**, suitable for adults. Alternate translation: “of milk instead of solid food that adults can eat” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 542 | HEB | 5 | 13 | nhx3 | figs-metonymy | μετέχων γάλακτος | 1 | takes milk | Here, **takes** stands for “drinks.” Alternate translation: “who drinks milk” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 543 | HEB | 5 | 13 | vl7k | figs-metaphor | νήπιος γάρ ἐστιν | 1 | because he is still a little child | Spiritual maturity is compared with the kind of food that a growing **child** eats. Solid food is not for a tiny baby, and that is a figure describing a young Christian who only learns simple truths; but later, more solid food is given to the little child, just as when a person matures he can learn about matters that are more difficult. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 544 | HEB | 5 | 14 | e3yh | figs-metonymy | τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα, ἐχόντων πρὸς διάκρισιν, καλοῦ τε καὶ κακοῦ | 1 | who because of their maturity have their understanding trained for distinguishing good from evil | People trained to understand something are spoken of as if their ability to understand had been **trained**. Alternate translation: “who are mature and can distinguish between good and evil” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 545 | HEB | 6 | intro | nz5i | 0 | # Hebrews 6 General Notes<br><br>## Special concepts in this chapter<br><br>### Abrahamic Covenant<br><br>In the covenant that God made with Abraham, God promised to make Abraham’s descendants into a great nation. He also promised to protect Abraham’s descendants and to give them land of their own. (See: [[rc://en/tw/dict/bible/kt/covenant]]) | |||
| 546 | HEB | 6 | 1 | f1nk | 0 | Connecting Statement: | The writer continues with what immature Hebrew believers need to do to become mature Christians. He reminds them of the foundational teachings. | ||
| 547 | 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 | This speaks about the basic teachings as if they were the beginning of a journey and the mature teachings as if they were the end of a journey. Alternate translation: “let us stop only discussing what we first learned and start understanding more mature teachings as well” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 548 | HEB | 6 | 1 | thw8 | figs-metaphor | μὴ πάλιν θεμέλιον καταβαλλόμενοι | 1 | Let us not lay again the foundation … of faith in God | Basic teachings are spoken of as if they were a building whose construction begins by laying a **foundation**. Alternate translation: “let us not repeat the basic teachings” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 549 | HEB | 6 | 1 | d5q3 | 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]]) |
| 550 | HEB | 6 | 2 | s1cv | figs-metaphor | βαπτισμῶν διδαχὴν, ἐπιθέσεώς τε χειρῶν, ἀναστάσεώς τε νεκρῶν, καὶ κρίματος αἰωνίου | 1 | nor the foundation of teaching … eternal judgment | The writer continues from the previous verse speaking about basic teachings as if they were a building whose construction begins by laying a foundation. Alternate translation: “nor the basic teaching about baptisms, and laying on of hands, and resurrection of the dead, and eternal judgment” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 551 | HEB | 6 | 2 | xww5 | ἐπιθέσεώς…χειρῶν | 1 | laying on of hands | The practice of **laying on of hands** was done to set someone apart for special service or position. | |
| 552 | HEB | 6 | 4 | e7px | figs-metaphor | τοὺς ἅπαξ φωτισθέντας | 1 | those who were once enlightened | Understanding is spoken of as if it were illumination. Alternate translation: “those who once understood the message about Christ” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 553 | HEB | 6 | 4 | l5mc | figs-metaphor | γευσαμένους…τῆς δωρεᾶς τῆς ἐπουρανίου | 1 | who tasted the heavenly gift | Experiencing salvation is spoken of as if it were tasting food. Alternate translation: “who experienced God’s saving power” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 554 | HEB | 6 | 4 | d2lp | figs-metaphor | μετόχους γενηθέντας Πνεύματος Ἁγίου | 1 | who were sharers of the Holy Spirit | The **Holy Spirit**, who comes to believers, is spoken of as if he were an object that people could share. Alternate translation: “who received the Holy Spirit” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 555 | HEB | 6 | 5 | vp46 | figs-metaphor | καλὸν γευσαμένους Θεοῦ ῥῆμα | 1 | who tasted God’s good word | Learning God’s message is spoken of as if it were tasting food. Alternate translation: “who learned God’s good message” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 556 | HEB | 6 | 5 | tw1u | figs-metonymy | δυνάμεις…μέλλοντος αἰῶνος | 1 | the powers of the age to come | This means the power of God when his kingdom is fully present in all the world. In this sense, **the powers** refer to God himself, who holds all power. Alternate translation: “learned how God will work powerfully in the future” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 557 | HEB | 6 | 6 | l8nx | πάλιν ἀνακαινίζειν εἰς μετάνοιαν | 1 | it is impossible to restore them again to repentance | Alternate translation: “it is impossible to bring them back to repent again” | |
| 558 | HEB | 6 | 6 | dj3g | figs-metaphor | ἀνασταυροῦντας ἑαυτοῖς τὸν Υἱὸν τοῦ Θεοῦ | 1 | they crucify the Son of God for themselves again | When people turn away from God, it is as though they crucify Jesus again. Alternate translation: “it is like they crucify for themselves the very Son of God again” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 559 | HEB | 6 | 6 | y47b | guidelines-sonofgodprinciples | τὸν Υἱὸν τοῦ Θεοῦ | 1 | Son of God | **Son of God** is an important title for Jesus that describes his relationship to God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) |
| 560 | HEB | 6 | 7 | p4tf | figs-personification | γῆ…ἡ πιοῦσα τὸν…ὑετόν | 1 | the land that drinks in the rain | Farmland that benefits from much **rain** is spoken of as if it were a person who drinks in the rainwater. Alternate translation: “the land that absorbs the rain” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 561 | HEB | 6 | 7 | r32n | figs-personification | τίκτουσα βοτάνην | 1 | that gives birth to the plants | Farmland that **produces** crops is spoken of as if it gives birth to them. Alternate translation: “that produces plants” (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 562 | HEB | 6 | 7 | da68 | figs-personification | μεταλαμβάνει εὐλογίας ἀπὸ τοῦ Θεοῦ | 1 | the land that receives a blessing from God | Rain and crops are seen as proof that **God** has helped the farmland. The farmland is spoken of as if it were a person who could receive God’s **blessing**. (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 563 | HEB | 6 | 7 | qq1x | εὐλογίας ἀπὸ τοῦ Θεοῦ | 1 | a blessing from God | Here, **blessing** means help from God, not spoken words. | |
| 564 | HEB | 6 | 8 | pp48 | figs-metaphor | κατάρας ἐγγύς | 1 | is near to a curse | This speaks of **a curse** as if it were a place to which a person could draw near. Alternate translation: “is in danger of God cursing it” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 565 | HEB | 6 | 8 | a2bk | ἧς τὸ τέλος εἰς καῦσιν | 1 | Its end is in burning | The farmer will burn all the worthless things in the field. | |
| 566 | HEB | 6 | 9 | sb4a | figs-pronouns | πεπείσμεθα | 1 | we are convinced | Even though the author uses the plural pronoun **we**, he is most likely referring only to himself. Alternate translation: “I am convinced” or “I am certain” (See: [[rc://en/ta/man/translate/figs-pronouns]]) |
| 567 | HEB | 6 | 9 | jt3k | τὰ κρείσσονα | 1 | about better things concerning you | Here, **better things** means they are doing better than those who have rejected God, disobeyed him, and now can no longer repent so that God will forgive them ([Hebrews 6:4-6](./04.md)). Alternate translation: “that you are doing better things than what I have mentioned” | |
| 568 | HEB | 6 | 9 | npu2 | figs-abstractnouns | ἐχόμενα σωτηρίας | 1 | things that concern salvation | You can state the abstract noun **salvation** as a verb. Alternate translation: “things that concern God saving you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
| 569 | HEB | 6 | 10 | t2hb | figs-doublenegatives | οὐ γὰρ ἄδικος ὁ Θεὸς, ἐπιλαθέσθαι | 1 | For God is not so unjust that he would forget | This double negative **not unjust** can mean that God in his justice will remember what good things his people have done. Alternate translation: “For God is just and therefore will certainly remember” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) |
| 570 | HEB | 6 | 10 | r9xx | figs-metonymy | εἰς τὸ ὄνομα αὐτοῦ | 1 | for his name | God’s **name** is a metonym that stands for God himself. Alternate translation: “for him” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 571 | HEB | 6 | 11 | j7f5 | figs-pronouns | ἐπιθυμοῦμεν | 1 | We greatly desire | Even though the author uses the plural pronoun **we**, he is most likely referring only to himself. Alternate translation: “I greatly desire” (See: [[rc://en/ta/man/translate/figs-pronouns]]) |
| 572 | HEB | 6 | 11 | k4si | σπουδὴν | 1 | diligence | careful, hard work | |
| 573 | HEB | 6 | 11 | xfy1 | figs-explicit | ἄχρι τέλους | 1 | to the end | You can state explicitly the implicit meaning of **the end**. Alternate translation: “to the end of your lives” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 574 | HEB | 6 | 11 | i2yc | πρὸς τὴν πληροφορίαν τῆς ἐλπίδος | 1 | in order to make your hope certain | Alternate translation: “in order to have complete certainty that you will receive what God has promised you” | |
| 575 | HEB | 6 | 12 | yrh2 | μιμηταὶ | 1 | imitators | An “imitator” is someone who copies the behavior of someone else. | |
| 576 | HEB | 6 | 12 | q8ry | figs-metaphor | κληρονομούντων τὰς ἐπαγγελίας | 1 | inherit the promises | Receiving what God has promised believers is spoken of as if it were inheriting property and wealth from a family member. Alternate translation: “who … receive what God promised them” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 577 | HEB | 6 | 14 | ymh2 | λέγων | 1 | He said | God said | |
| 578 | HEB | 6 | 14 | n47a | figs-metonymy | πληθύνων, πληθυνῶ σε | 1 | I will greatly increase you | Here, **increase** stands for giving descendants. Alternate translation: “I will give you many descendants” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 579 | HEB | 6 | 17 | rpv9 | figs-metaphor | τοῖς κληρονόμοις τῆς ἐπαγγελίας | 1 | to the heirs of the promise | The people to whom God has made promises are spoken of as if they were to inherit property and wealth from a family member. Alternate translation: “to those who would receive what he promised” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 580 | HEB | 6 | 17 | ug6j | τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ | 1 | the unchangeable quality of his purpose | Alternate translation: “that his purpose would never change” or “that he would always do what he said he would do” | |
| 581 | HEB | 6 | 18 | gjw3 | figs-metaphor | οἱ καταφυγόντες | 1 | we, who have fled for refuge | Believers who trust in God for him to protect them are spoken of as if they were running to a safe place. Alternate translation: “we, who have trusted him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 582 | HEB | 6 | 18 | gk6n | figs-metaphor | ἰσχυρὰν παράκλησιν ἔχωμεν, οἱ καταφυγόντες κρατῆσαι τῆς προκειμένης ἐλπίδος | 1 | will have a strong encouragement to hold firmly to the hope set before us | Trust in God is spoken of as if **encouragement** were an object that could be presented to a person and that person could **hold** on to it. Alternate translation: “we who have fled for refuge will continue to trust in God just has he encouraged us to do” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 583 | HEB | 6 | 18 | hs84 | figs-activepassive | προκειμένης | 1 | set before us | If your language does not use this passive form, you can state this in active form. Alternate translation: “that God has placed before us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
| 584 | HEB | 6 | 19 | w66k | 0 | Connecting Statement: | Having finished his third warning and encouragement to the believers, the writer of Hebrews continues his comparison of Jesus as priest to Melchizedek as priest. | ||
| 585 | HEB | 6 | 19 | ng9i | figs-metaphor | ὡς ἄγκυραν…τῆς ψυχῆς, ἀσφαλῆ τε καὶ βεβαίαν | 1 | as a secure and reliable anchor for the soul | Just as **an anchor** keeps a boat from drifting in the water, Jesus keeps us secure in God’s presence. Alternate translation: “that causes us to live securely in God’s presence” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 586 | HEB | 6 | 19 | vdt3 | figs-doublet | ἄγκυραν…τῆς ψυχῆς, ἀσφαλῆ τε καὶ βεβαίαν | 1 | a secure and reliable anchor | Here the words **reliable** and **steadfast** mean basically the same thing and emphasize the complete reliability of the anchor. Alternate translation: “an anchor for the soul that is completely reliable” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
| 587 | HEB | 6 | 19 | d223 | figs-personification | ἣν…καὶ εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος | 1 | hope that enters into the inner place behind the curtain | Here, **which** refers back to our “hope” in the previous verse. This hope is spoken of as if it were a person who could go into the most holy place of the temple. (See: [[rc://en/ta/man/translate/figs-personification]]) |
| 588 | HEB | 6 | 19 | aj2m | figs-metaphor | τὸ ἐσώτερον | 1 | the inner place | The **inner place** was the most holy place in the temple. It was thought to be the place where God was most intensely present among his people. In this passage, this place stands for heaven and God’s throne room. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
| 589 | HEB | 6 | 20 | zgj6 | κατὰ τὴν τάξιν Μελχισέδεκ | 1 | after the order of Melchizedek | The **order of Melchizedek** 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” | |
| 590 | HEB | 7 | intro | y8j3 | 0 | # Hebrews 7 General Notes<br><br>## Structure and formatting<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 7:17, 21, which are words from the Old Testament.<br><br>## Special concepts in this chapter<br><br>### High priest<br><br>Only 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. | |||
| 591 | HEB | 7 | 1 | mwy8 | 0 | Connecting Statement: | The writer of Hebrews continues his comparison of Jesus as priest to Melchizedek as priest. | ||
| 592 | HEB | 7 | 1 | rfc9 | translate-names | Σαλήμ | 1 | Salem | **Salem** was the name of a city during the time of Abraham. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 593 | HEB | 7 | 1 | rx36 | figs-explicit | Ἀβραὰμ ὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέων | 1 | Abraham returning from the slaughter of the kings | This is refers to when **Abraham** and his men went and defeated the armies of four kings in order to rescue his nephew, Lot, and his family. (See: [[rc://en/ta/man/translate/figs-explicit]]) |
| 594 | HEB | 7 | 2 | q87x | ᾧ | 1 | It was to him | Alternate translation: “and it was to Melchizedek” | |
| 595 | HEB | 7 | 2 | abh4 | βασιλεὺς δικαιοσύνης…βασιλεὺς εἰρήνης | 1 | king of righteousness … king of peace | Alternate translation: “righteous king … peaceful king” | |
| 596 | HEB | 7 | 3 | q4eh | 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 | It is possible to think from this passage that Melchizedek was neither born nor did he die. However, it is likely that all the writer means is that the Scriptures provide no information about Melchizedek’s ancestry, birth, or death. | |
| 597 | HEB | 7 | 4 | h2bg | 0 | Connecting Statement: | The writer states that the priesthood of Melchizedek is better than Aaron’s priesthood and then reminds them that the priesthood of Aaron did not make anything perfect. | ||
| 598 | HEB | 7 | 4 | w2gg | οὗτος | 1 | this man was | Alternate translation: “Melchizedek was” | |
| 599 | HEB | 7 | 5 | l9zq | figs-distinguish | οἱ μὲν ἐκ τῶν υἱῶν Λευεὶ τὴν ἱερατείαν λαμβάνοντες | 1 | The sons of Levi who receive the priesthood | The author says this because not all of Levi’s **sons** became priests. Alternate translation: “the descendants of Levi who became priests” (See: [[rc://en/ta/man/translate/figs-distinguish]]) |
| 600 | HEB | 7 | 5 | hn3k | τὸν λαὸν | 1 | from the people | Alternate translation: “from the people of Israel” | |
| 601 | HEB | 7 | 5 | ri2y | τοὺς ἀδελφοὺς αὐτῶν | 1 | from their brothers | Here, **brothers** means they are all related to each other through Abraham. Alternate translation: “from their relatives” | |
| 602 | HEB | 7 | 5 | x4za | figs-metaphor | ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ | 1 | they, too, have come from Abraham’s body | The phrase **from the loins 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]]) |
| 603 | 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” | |
| 604 | 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]]) |
| 605 | 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]]) |
| 606 | 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. | |
| 607 | 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]]) |
| 608 | 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]]) | |
| 609 | 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]]) |
| 610 | 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]]) |
| 611 | HEB | 7 | 11 | kdb8 | μὲν οὖν | 1 | Now | Here, **So** is used to draw attention to the important point that follows. | |
| 612 | 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]]) |
| 613 | HEB | 7 | 11 | hi4e | ἀνίστασθαι | 1 | to arise | Alternate translation: “to come” or “to appear” | |
| 614 | 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” | |
| 615 | 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]]) |
| 616 | 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]]) |
| 617 | HEB | 7 | 13 | k9zi | ὃν | 1 | For the one | Here, **whom** refers to Jesus. | |
| 618 | 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]]) |
| 619 | HEB | 7 | 14 | t3dm | γὰρ | 1 | Now | **For** is used to draw attention to the important point that follows. | |
| 620 | 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. | |
| 621 | HEB | 7 | 14 | ln94 | ἐξ Ἰούδα | 1 | from Judah | Alternate translation: “from the tribe of Judah” | |
| 622 | HEB | 7 | 15 | i17g | 0 | General Information: | This quote comes from a psalm of King David. | ||
| 623 | HEB | 7 | 15 | jn1p | περισσότερον ἔτι κατάδηλόν ἐστιν | 1 | What we say is clearer yet | Alternate translation: “we can understand even more clearly” | |
| 624 | HEB | 7 | 15 | md9i | εἰ…ἀνίσταται ἱερεὺς ἕτερος | 1 | if another priest arises | Alternate translation: “if another priest comes” | |
| 625 | 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” | |
| 626 | 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” | |
| 627 | 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]]) |
| 628 | 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]]) |
| 629 | 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” | |
| 630 | 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]]) |
| 631 | 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]]) |
| 632 | 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]]) |
| 633 | HEB | 7 | 20 | f3cd | 0 | General Information: | This quote comes from the same psalm of David as [Hebrews 7:17](../07/17.md). | ||
| 634 | 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]]) |
| 635 | 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]]) | |
| 636 | 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. | ||
| 637 | 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” | |
| 638 | 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]]) |
| 639 | 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]]) |
| 640 | 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” | |
| 641 | 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]]) |
| 642 | 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. | ||
| 643 | 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]]) |
| 644 | 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” | |
| 645 | 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]]) |
| 646 | 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]]) |
| 647 | 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]]) |
| 648 | 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]]) | |||
| 649 | 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. | ||
| 650 | 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. | |
| 651 | 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]]) |
| 652 | 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]]) |
| 653 | 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. | |
| 654 | 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]]) |
| 655 | 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. | |
| 656 | HEB | 8 | 4 | gfz1 | κατὰ νόμον | 1 | according to the law | Alternate translation: “as God requires in the law” | |
| 657 | 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]]) |
| 658 | 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]]) | |
| 659 | 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]]) |
| 660 | 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]]) |
| 661 | HEB | 8 | 5 | jk6i | ὅρα | 1 | See that | Alternate translation: “Make sure that” | |
| 662 | HEB | 8 | 5 | wf1p | τὸν τύπον | 1 | to the pattern | Alternate translation: “the design” | |
| 663 | 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]]) |
| 664 | 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]]) |
| 665 | 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. | ||
| 666 | 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]]) |
| 667 | 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. | |
| 668 | 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]]) |
| 669 | 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]]) |
| 670 | HEB | 8 | 7 | gig6 | ἦν ἄμεμπτος | 1 | had been faultless | Alternate translation: “had been perfect” | |
| 671 | HEB | 8 | 8 | ya4n | 0 | General Information: | In this quotation the prophet Jeremiah foretold of a new covenant that God would make. | ||
| 672 | HEB | 8 | 8 | sqb4 | αὐτοῖς | 1 | with the people | Alternate translation: “with the people of Israel” | |
| 673 | HEB | 8 | 8 | xhp8 | ἰδοὺ | 1 | See | Alternate translation: “Look” or “Listen” or “Pay attention to what I am about to tell you” | |
| 674 | 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]]) |
| 675 | 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]]) |
| 676 | HEB | 8 | 10 | fh1c | 0 | General Information: | This is a quotation from the prophet Jeremiah. | ||
| 677 | 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]]) |
| 678 | HEB | 8 | 10 | q78u | μετὰ τὰς ἡμέρας ἐκείνας | 1 | after those days | Alternate translation: “after that time” | |
| 679 | 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]]) |
| 680 | 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]]) |
| 681 | 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]]) | |
| 682 | HEB | 8 | 10 | hs53 | ἔσομαι αὐτοῖς εἰς Θεόν | 1 | I will be their God | Alternate translation: “I will be the God they worship” | |
| 683 | 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” | |
| 684 | HEB | 8 | 11 | lsq6 | 0 | General Information: | This continues the quotation from the prophet Jeremiah. | ||
| 685 | 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]]) |
| 686 | 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]]) |
| 687 | 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]]) |
| 688 | 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]]) |
| 689 | 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]]) |
| 690 | 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.” | |||
| 691 | 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. | ||
| 692 | HEB | 9 | 1 | av9i | οὖν | 1 | Now | **Now** marks a new part of the teaching. | |
| 693 | HEB | 9 | 1 | d3vs | ἡ πρώτη | 1 | first covenant | See how you translated **first covenant** in [Hebrews 8:7](../08/07.md). | |
| 694 | HEB | 9 | 1 | pw63 | εἶχε…δικαιώματα | 1 | had regulations | Alternate translation: “had detailed instructions” or “had rules” | |
| 695 | HEB | 9 | 2 | e3em | γὰρ | 1 | For | The author is continuing the discussion from [Hebrews 8:7](../08/07.md). | |
| 696 | 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]]) |
| 697 | 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. | |
| 698 | 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]]) |
| 699 | 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.” | |
| 700 | 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]]) |
| 701 | HEB | 9 | 4 | kt3u | ἐν ᾗ | 1 | Inside it | Alternate translation: “inside the ark of the covenant was” | |
| 702 | 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]]) |
| 703 | HEB | 9 | 4 | md1f | ἡ βλαστήσασα | 1 | that budded | Alternate translation: “from which leaves and flowers had grown” | |
| 704 | 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. | |
| 705 | 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” | |
| 706 | 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]]) |
| 707 | 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]]) |
| 708 | 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]]) |
| 709 | 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. | |
| 710 | 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. | |
| 711 | 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]]) |
| 712 | HEB | 9 | 9 | cu76 | ἥτις παραβολὴ | 1 | This was an illustration | Alternate translation: “and this first tabernacle is a picture” | |
| 713 | HEB | 9 | 9 | fl6i | εἰς τὸν καιρὸν τὸν ἐνεστηκότα | 1 | for the present time | Alternate translation: “for now” | |
| 714 | 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]]) |
| 715 | 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]]) |
| 716 | 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]]) |
| 717 | HEB | 9 | 10 | hqs8 | μέχρι καιροῦ διορθώσεως | 1 | until the time of the new order | Alternate translation: “until God created the new order” | |
| 718 | 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. | ||
| 719 | 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. | |
| 720 | 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. | |
| 721 | 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]]) |
| 722 | 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]]) |
| 723 | 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]]) |
| 724 | 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. | |
| 725 | 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]]) |
| 726 | 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]]) |
| 727 | 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]]) |
| 728 | 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]]) |
| 729 | 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]]) |
| 730 | 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]]) |
| 731 | 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]]) |
| 732 | HEB | 9 | 15 | x3xr | διὰ τοῦτο | 1 | For this reason | Alternate translation: “as a result” or “because of this” | |
| 733 | 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. | |
| 734 | HEB | 9 | 15 | q3x3 | τῇ πρώτῃ διαθήκῃ | 1 | first covenant | See how you translated **first covenant** in [Hebrews 8:7](../08/07.md). | |
| 735 | 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]]) |
| 736 | 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]]) |
| 737 | 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]]) |
| 738 | 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” | |
| 739 | 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]]) |
| 740 | 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]]) | |
| 741 | HEB | 9 | 18 | kq87 | πρώτη | 1 | first covenant | See how you translated **first covenant** in [Hebrews 8:7](../08/07.md). | |
| 742 | 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]]) |
| 743 | 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]]) |
| 744 | HEB | 9 | 19 | tgc2 | ὑσσώπου | 1 | hyssop | Hyssop was a woody shrub with flowers in summer, used in ceremonial sprinkling. | |
| 745 | 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]]) |
| 746 | HEB | 9 | 21 | k6dm | ἐράντισεν | 1 | he sprinkled | Alternate translation: “Moses sprinkled” | |
| 747 | 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]]) |
| 748 | 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” | |
| 749 | 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]]) |
| 750 | 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]]) |
| 751 | 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]]) | |
| 752 | 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]]) |
| 753 | 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]]) | |
| 754 | 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]]) |
| 755 | 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. | ||
| 756 | 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]]) |
| 757 | 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]]) |
| 758 | 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]]) |
| 759 | 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]]) | |
| 760 | HEB | 9 | 24 | g5lp | τῶν ἀληθινῶν | 1 | of the true one | Alternate translation: “of the true most holy place” | |
| 761 | HEB | 9 | 25 | f17a | οὐδ’ | 1 | He did not go there | Alternate translation: “And he did not enter heaven” | |
| 762 | 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. | |
| 763 | HEB | 9 | 26 | lhi3 | ἐπεὶ | 1 | If that had been the case | Alternate translation: “since if he had to offer himself often,” | |
| 764 | 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]]) |
| 765 | 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]]) |
| 766 | 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]]) |
| 767 | 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]]) |
| 768 | 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]]) | |||
| 769 | 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. | ||
| 770 | 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]]) |
| 771 | 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” | |
| 772 | 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]]) |
| 773 | 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]]) | |
| 774 | 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]]) |
| 775 | 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]]) | |
| 776 | 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” | |
| 777 | 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]]) |
| 778 | 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]]) |
| 779 | 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. | ||
| 780 | 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]]) |
| 781 | HEB | 10 | 7 | zn6c | τότε εἶπον | 1 | Then I said | Here, **I** refers to Christ. | |
| 782 | HEB | 10 | 8 | c8eb | 0 | General Information: | Though changing the wording slightly, the author repeats these quotations from a psalm of David for emphasis. | ||
| 783 | 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). | |
| 784 | 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). | |
| 785 | 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]]) |
| 786 | HEB | 10 | 9 | k5kv | ἰδοὺ | 1 | See | Alternate translation: “Look” or “Listen” or “Pay attention to what I am about to tell you” | |
| 787 | 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]]) | |
| 788 | 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]]) |
| 789 | 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]]) |
| 790 | 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]]) |
| 791 | 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]]) |
| 792 | 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]]) |
| 793 | 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]]) |
| 794 | 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]]) | |
| 795 | 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]]) |
| 796 | HEB | 10 | 15 | qk8j | 0 | General Information: | This is a quotation from the prophet Jeremiah in the Old Testament. | ||
| 797 | HEB | 10 | 16 | czh3 | πρὸς αὐτοὺς | 1 | with them | Alternate translation: “with my people” | |
| 798 | 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” | |
| 799 | 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]]) |
| 800 | 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]]) | |
| 801 | HEB | 10 | 17 | vkw4 | 0 | General Information: | This continues the quotation from the prophet Jeremiah in the Old Testament. | ||
| 802 | 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)). | |
| 803 | 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]]) |
| 804 | 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.” | |
| 805 | 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]]) |
| 806 | 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]]) |
| 807 | 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. | ||
| 808 | 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]]) |
| 809 | 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]]) |
| 810 | 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]]) |
| 811 | 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. | |
| 812 | 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]]) |
| 813 | 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]]) |
| 814 | 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**. | |
| 815 | HEB | 10 | 21 | bmh1 | ἐπὶ τὸν οἶκον | 1 | over the house | Alternate translation: “in charge of the house” | |
| 816 | 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]]) |
| 817 | 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]]) |
| 818 | 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]]) |
| 819 | 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” | |
| 820 | 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]]) |
| 821 | 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]]) |
| 822 | 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]]) | |
| 823 | 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]]) |
| 824 | 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]]) |
| 825 | 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]]) |
| 826 | 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]]) | |
| 827 | 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]]) |
| 828 | 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]]) | |
| 829 | 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]]) |
| 830 | 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]]) |
| 831 | 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]]) | |
| 832 | 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]]) |
| 833 | HEB | 10 | 26 | gm7l | 0 | Connecting Statement: | The writer now gives his fourth warning. | ||
| 834 | 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” | |
| 835 | 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]]) |
| 836 | 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]]) |
| 837 | 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]]) |
| 838 | 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” | |
| 839 | 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]]) |
| 840 | 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]]) |
| 841 | 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]]) |
| 842 | 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]]) |
| 843 | 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]]) |
| 844 | 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]]) |
| 845 | 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” | |
| 846 | 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]]) |
| 847 | 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]]) |
| 848 | HEB | 10 | 29 | qr6c | τὸ Πνεῦμα τῆς χάριτος | 1 | the Spirit of grace | Alternate translation: “the Spirit of God, who provides grace” | |
| 849 | 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]]) | |
| 850 | 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. | ||
| 851 | 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]]) |
| 852 | 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]]) |
| 853 | 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]]) |
| 854 | 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]]) | |
| 855 | HEB | 10 | 32 | tlh3 | τὰς πρότερον ἡμέρας | 1 | the former days | Alternate translation: “the time in the past” | |
| 856 | 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]]) |
| 857 | 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]]) | |
| 858 | 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]]) |
| 859 | HEB | 10 | 33 | u1gk | κοινωνοὶ τῶν…γενηθέντες | 1 | you were sharing with those | Alternate translation: “you joined those” | |
| 860 | 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]]) |
| 861 | HEB | 10 | 35 | xh64 | 0 | General Information: | In 10:37 is a quotation from the prophet Isaiah in the Old Testament. | ||
| 862 | 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]]) |
| 863 | 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]]) | |
| 864 | 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]]) |
| 865 | HEB | 10 | 37 | cna2 | ἔτι…μικρὸν ὅσον, ὅσον | 1 | in a very little while | Alternate translation: “very soon” | |
| 866 | 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. | ||
| 867 | 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]]) |
| 868 | HEB | 10 | 38 | r8mh | ὁ…ψυχή μου | 1 | My righteous … I will | Here, both occurrences of **my** refer to God. | |
| 869 | 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]]) |
| 870 | 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]]) |
| 871 | 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]]) | |
| 872 | 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. | |||
| 873 | HEB | 11 | 1 | a371 | 0 | Connecting Statement: | The author tells three things about faith in this brief introduction. | ||
| 874 | 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.” | |
| 875 | 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” | |
| 876 | 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. | |
| 877 | 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]]) |
| 878 | HEB | 11 | 2 | smr4 | ἐν ταύτῃ γὰρ | 1 | For because of this | Alternate translation: “Because they were certain about events that had not happened” | |
| 879 | 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]]) |
| 880 | 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]]) |
| 881 | 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]]) |
| 882 | 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” | |
| 883 | 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. | ||
| 884 | 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]]) |
| 885 | 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]]) |
| 886 | 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]]) |
| 887 | 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]]) |
| 888 | 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]]) |
| 889 | 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]]) |
| 890 | 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. | |
| 891 | 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]]) |
| 892 | 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]]) |
| 893 | HEB | 11 | 6 | xl5v | τοῖς ἐκζητοῦσιν…μισθαποδότης γίνεται | 1 | he is a rewarder of those | Alternate translation: “he rewards those who seek” | |
| 894 | 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]]) |
| 895 | 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]]) |
| 896 | 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]]) |
| 897 | 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]]) |
| 898 | 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]]) |
| 899 | HEB | 11 | 7 | et9l | κατὰ πίστιν | 1 | that is according to faith | Alternate translation: “that God gives to those who have faith in him” | |
| 900 | 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]]) |
| 901 | HEB | 11 | 8 | kkt5 | ἐξελθεῖν εἰς τόπον | 1 | went out to the place | Alternate translation: “to leave his home to go to the place” | |
| 902 | 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]]) |
| 903 | HEB | 11 | 8 | sq21 | ἐξῆλθεν | 1 | He went out | Alternate translation: “he left his home” | |
| 904 | 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]]) |
| 905 | 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]]) |
| 906 | 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]]) |
| 907 | 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” | |
| 908 | HEB | 11 | 10 | ufe6 | τεχνίτης | 1 | architect | An **architect** a person who designs buildings and cities. | |
| 909 | 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” | |
| 910 | 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]]) |
| 911 | 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” | |
| 912 | 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” | |
| 913 | 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]]) |
| 914 | 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. | |
| 915 | 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]]) |
| 916 | 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]]) |
| 917 | HEB | 11 | 13 | n71b | ὁμολογήσαντες | 1 | they admitted | Alternate translation: “they acknowledged” or “they accepted” | |
| 918 | 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]]) |
| 919 | HEB | 11 | 14 | xwa4 | πατρίδα | 1 | a homeland | Alternate translation: “a country for them to belong to” | |
| 920 | HEB | 11 | 16 | ea1a | ἐπουρανίου | 1 | heavenly one | Alternate translation: “a heavenly country” or “a country in heaven” | |
| 921 | 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]]) |
| 922 | 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]]) | |
| 923 | 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]]) |
| 924 | 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]]) |
| 925 | 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]]) |
| 926 | 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]]) | |
| 927 | 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” | |
| 928 | 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. | |
| 929 | 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” | |
| 930 | HEB | 11 | 19 | k7u3 | ὅθεν | 1 | from there | Alternate translation: “from the dead” | |
| 931 | HEB | 11 | 19 | g19x | αὐτὸν…ἐκομίσατο | 1 | he received him back | Alternate translation: “Abraham received Isaac back” | |
| 932 | 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]]) |
| 933 | 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” | |
| 934 | HEB | 11 | 22 | t6i5 | τῶν υἱῶν Ἰσραὴλ | 1 | the sons of Israel | Alternate translation: “the Israelites” or “the descendants of Israel” | |
| 935 | 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]]) |
| 936 | 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]]) |
| 937 | HEB | 11 | 24 | h5wz | μέγας γενόμενος | 1 | had grown up | Alternate translation: “having become an adult” | |
| 938 | 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]]) |
| 939 | 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]]) |
| 940 | 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]]) |
| 941 | 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]]) |
| 942 | HEB | 11 | 27 | cc8w | τὸν…ἀόρατον | 2 | the one who is invisible | Alternate translation: “the one no one can see” | |
| 943 | 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” | |
| 944 | 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]]) |
| 945 | 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]]) |
| 946 | 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” | |
| 947 | 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]]) |
| 948 | 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]]) |
| 949 | 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]]) |
| 950 | HEB | 11 | 31 | ftc8 | δεξαμένη τοὺς κατασκόπους μετ’ εἰρήνης | 1 | had received the spies in peace | Alternate translation: “who had peacefully received the spies” | |
| 951 | 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]]) |
| 952 | HEB | 11 | 32 | bs7h | ἐπιλείψει…με…ὁ χρόνος | 1 | the time will fail me | Alternate translation: “I will not have enough time” | |
| 953 | HEB | 11 | 32 | ni55 | translate-names | Βαράκ | 1 | Barak | **Barak** is the name of a man. (See: [[rc://en/ta/man/translate/translate-names]]) |
| 954 | 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” | |
| 955 | 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” | |
| 956 | 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]]) |
| 957 | 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]]) | |
| 958 | 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]]) | |
| 959 | 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]]) |
| 960 | 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]]) | |
| 961 | 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]]) | |
| 962 | 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]]) |
| 963 | 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]]) |
| 964 | 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]]) | |
| 965 | 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]]) |
| 966 | 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]]) | |
| 967 | 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. | |
| 968 | 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]]) |
| 969 | 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]]) |
| 970 | 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]]) |
| 971 | HEB | 11 | 37 | r3gx | περιῆλθον | 1 | went about | Alternate translation: “they went from place to place” or “they lived all the time” | |
| 972 | HEB | 11 | 37 | qf89 | ἐν μηλωταῖς, ἐν αἰγίοις δέρμασιν | 1 | in sheepskins and goatskins | Alternate translation: “wearing only the skins of sheep and goats” | |
| 973 | HEB | 11 | 37 | x2jf | ὑστερούμενοι | 1 | destitute | Alternate translation: “having nothing” or “being very poor” | |
| 974 | 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]]) |
| 975 | HEB | 11 | 38 | j9lp | πλανώμενοι | 1 | They wandered about | They wandered about because they had no place to live. | |
| 976 | 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]]) |
| 977 | 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]]) |
| 978 | 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]]) |
| 979 | 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]]) | |
| 980 | 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]]) | |||
| 981 | 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]]) | |
| 982 | 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. | ||
| 983 | 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]]) |
| 984 | HEB | 12 | 1 | hf97 | μαρτύρων | 1 | witnesses | Here, **witnesses** refers to the Old Testament believers in chapter 11 who lived faithful lives previously. | |
| 985 | 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]]) |
| 986 | 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]]) |
| 987 | 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]]) |
| 988 | 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]]) |
| 989 | 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” | |
| 990 | 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]]) |
| 991 | 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. | |
| 992 | 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]]) |
| 993 | 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]]) | |
| 994 | 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]]) |
| 995 | 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]]) |
| 996 | 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]]) |
| 997 | 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]]) |
| 998 | 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]]) |
| 999 | 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]]) |
| 1000 | 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. | |
| 1001 | 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]]) |
| 1002 | 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]]) |
| 1003 | 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) | |
| 1004 | 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]]) |
| 1005 | 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]]) | |
| 1006 | 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]]) |
| 1007 | 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]]) |
| 1008 | 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]]) |
| 1009 | 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]]) |
| 1010 | 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]]) |
| 1011 | 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]]) |
| 1012 | HEB | 12 | 9 | pem8 | καὶ ζήσομεν | 1 | and live | Alternate translation: “so that we will live” | |
| 1013 | 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]]) |
| 1014 | 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]]) |
| 1015 | 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]]) |
| 1016 | 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]]) | |
| 1017 | 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]]) |
| 1018 | 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]]) |
| 1019 | 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]]) |
| 1020 | 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]]) |
| 1021 | 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]]) |
| 1022 | 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]]) | |
| 1023 | 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]]) |
| 1024 | 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]]) | |
| 1025 | 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]]) |
| 1026 | 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]]) |
| 1027 | 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]]) |
| 1028 | 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]]) |
| 1029 | 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]]) |
| 1030 | 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. | ||
| 1031 | 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]]) |
| 1032 | 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]]) |
| 1033 | HEB | 12 | 17 | b7k3 | καίπερ μετὰ δακρύων ἐκζητήσας αὐτήν | 1 | even though he sought it with tears | Here, **he** refers to Esau. | |
| 1034 | 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. | ||
| 1035 | HEB | 12 | 18 | y1ed | οὐ…προσεληλύθατε | 1 | Here, **you** refers to the Hebrew believers to whom the author wrote. | ||
| 1036 | 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]]) |
| 1037 | 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]]) |
| 1038 | 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]]) |
| 1039 | 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]]) | |
| 1040 | 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]]) |
| 1041 | 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]]) |
| 1042 | 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]]) |
| 1043 | HEB | 12 | 22 | k1kv | μυριάσιν ἀγγέλων | 1 | tens of thousands of angels | Alternate translation: “to an uncountable number of angels” | |
| 1044 | 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]]) |
| 1045 | 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]]) |
| 1046 | 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]]) |
| 1047 | 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). | |
| 1048 | 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]]) |
| 1049 | 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. | ||
| 1050 | 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]]) |
| 1051 | 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. | ||
| 1052 | 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]]) | |
| 1053 | 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]]) |
| 1054 | 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]]) | |
| 1055 | 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]]) |
| 1056 | 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. | |
| 1057 | 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]]) |
| 1058 | 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” | |
| 1059 | 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. | ||
| 1060 | 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. | |
| 1061 | 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]]) |
| 1062 | 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]]) | |
| 1063 | 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). | |
| 1064 | 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]]) |
| 1065 | 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]]) |
| 1066 | 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]]) |
| 1067 | HEB | 12 | 28 | btf6 | ἔχωμεν χάριν | 1 | let us be grateful | Alternate translation: “let us give thanks” | |
| 1068 | 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]]) |
| 1069 | 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]]) |
| 1070 | 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. | |||
| 1071 | 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. | ||
| 1072 | 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” | |
| 1073 | 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]]) |
| 1074 | HEB | 13 | 2 | y7cd | φιλοξενίας | 1 | hospitality | Alternate translation: “to welcome and show kindness to strangers” | |
| 1075 | 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]]) |
| 1076 | 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]]) |
| 1077 | 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]]) |
| 1078 | 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]]) |
| 1079 | 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]]) |
| 1080 | 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]]) | |
| 1081 | 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]]) |
| 1082 | 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]]) |
| 1083 | 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]]) |
| 1084 | 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]]) | |
| 1085 | HEB | 13 | 7 | ym9m | τὴν ἔκβασιν τῆς ἀναστροφῆς | 1 | the result of their conduct | Alternate translation: “the outcome of the way they behave” | |
| 1086 | 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]]) |
| 1087 | 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]]) |
| 1088 | 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. | ||
| 1089 | 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]]) |
| 1090 | 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]]) | |
| 1091 | 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” | |
| 1092 | 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]]) |
| 1093 | 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]]) |
| 1094 | HEB | 13 | 9 | ar93 | figs-metonymy | βρώμασιν | 1 | foods | Here, **foods** stands for rules about food. (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
| 1095 | 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]]) |
| 1096 | 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]]) |
| 1097 | 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]]) |
| 1098 | 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]]) |
| 1099 | HEB | 13 | 11 | f7nb | ἔξω τῆς παρεμβολῆς | 1 | outside the camp | Alternate translation: “away from where the people lived” | |
| 1100 | HEB | 13 | 12 | x48h | 0 | Connecting Statement: | There is a comparison here between Jesus’ sacrifice and the tabernacle sacrifices of the Old Testament. | ||
| 1101 | 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)) | |
| 1102 | 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]]) |
| 1103 | 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]]) |
| 1104 | 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]]) |
| 1105 | HEB | 13 | 14 | u2wn | ἐπιζητοῦμεν | 1 | looking for | Alternate translation: “we are waiting for” | |
| 1106 | 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]]) |
| 1107 | 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]]) |
| 1108 | 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]]) |
| 1109 | 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]]) |
| 1110 | 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]]) |
| 1111 | 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]]) |
| 1112 | 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]]) |
| 1113 | 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]]) |
| 1114 | HEB | 13 | 18 | d5hf | 0 | Connecting Statement: | The author closes with a blessing and greetings. | ||
| 1115 | 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]]) |
| 1116 | 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]]) |
| 1117 | 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]]) |
| 1118 | 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. | |
| 1119 | 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” | |
| 1120 | 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. | |
| 1121 | 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]]) |
| 1122 | 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]]) |
| 1123 | 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” | |
| 1124 | 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]]) |
| 1125 | 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” | |
| 1126 | 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. | |
| 1127 | 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]]) |
| 1128 | 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” | |
| 1129 | 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]]) |
| 1130 | 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]]) |
| 1131 | 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. | |
| 1132 | 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]]) |