unfoldingWord_en_tn/en_tn_59-HEB.tsv

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### When and where does Jesus make atonement in Hebrews?\n\n## Part 3: Important Translation Issues\n\n### Terminology for sacred spaces and buildings\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 the author’s two phrases well, you could express the idea using one phrase that emphasizes variety. Alternate translation: “Long ago, with great variety” or “Long ago, using multiple methods in different times,” (See: [[rc://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-imperative3p	καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ	1		Here the quotation uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word or phrase such as “need to” or “must.” Alternate translation: “And all the angels of God need to worship him” (See: [[rc://en/ta/man/translate/figs-imperative3p]])
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](../02/06.md), the author quotes from [Psalm 8:4–6](../psa/08/04.md). The Psalm refers to “man” and “son of man.” In the context of the Psalm itself, these words use the masculine singular form to refer to humans in general. However, Jesus used the phrase “Son of Man” to refer to himself during his earthly ministry. Some scholars argue that the author of Hebrews quotes “son of man” from Psalm 8 because he is using it to refer to Jesus directly. Others argue that the author uses “son of man” and “man” in the Psalm quotation to refer to humans in general but then applies what the Psalm says is true about humans to Jesus, who is the only human who is now “crowned with honor and glory” ([2:9](../02/09.md)). Since the author never refers to Jesus as “Son of Man,” this second option is probably correct. Consider how you can translate “man” and “son of man” in the Psalm quotation so that they can apply first to humans in general and then to Jesus in particular.
122	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 Godactually “lives,” unlike idols and other things that people call “god.”If your readers would misunderstand **the living God**, you could use a word or phrase that emphasizes that God really “lives.” Alternate translation: “the God who lives” or “the true God” (See: [[rc://en/ta/man/translate/figs-idiom]])
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 the author 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 is the one whom the author is speaking about to his audience. The **word** here would refer to the “words” that the author is speaking to his audience. Alternate translation: “about whom we are speaking” (2) that God is one whom the audience must relate to or deal with. Alternate translation: “with whom we have to do” (See: [[rc://en/ta/man/translate/figs-idiom]])
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](../05/05.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### High priest\n\nIn [5:1–4](../05/01.md), the author explains what it means to be a high priest: (1) he must offer things to God, (2) he must be sympathetic to others because he also experiences weakness, and (3) he must be appointed by God. The author then applies these qualifications and duties to Jesus ([5:5–10](../05/05.md)): (1) he was appointed by God, (2) he suffered like all humans do, and (3) he himself is the offering that brings eternal salvation. Make that your translation clearly draws connections what high priests experience and do and what Jesus has experienced and done. (See: [[rc://en/tw/dict/bible/kt/highpriest]])\n\n### Melchizedek\n\nIn the entire Old Testament, only two passages mention Melchizedek: [Psalm 110:4](../psa/110/04.md) and [Genesis 14:18–20](../gen/14/18.md). In this chapter, the author quotes from the Psalm, and in chapter 7 he will refer to Genesis. Melchizedek was a king and priest in the city of Salem. Abraham, the ancestor of the Israelites, met him and gave him a gift. Much later, the author of [Psalm 110:4](../psa/110/04.md) writes how God appointed the king of Israel (David) to be a priest like Melchizedek. Since the author simply introduces Melchizedek here and saves his explanation for chapter 7, you also should simply refer to him here. (See: [[rc://en/tw/dict/bible/names/melchizedek]])\n\n## Important Figures of Speech in this Chapter\n\n### Metaphor with “milk” and “solid food”\n\nIn [5:12–14](../05/12.md), the author uses “milk” to refer figuratively to basic teachings about God and about what is right and wrong. He uses “solid food” to refer figuratively to the more complex teachings. Since “infants” are the ones who drink “milk” in the author’s culture, he refers to those who only know the basic teachings as “infants.” Those who know complex teachings are “mature” adults who eat “solid food.” If your readers would misunderstand this metaphor, if possible use a figure of speech that contrasts between adults and little children. (See: [[rc://en/ta/man/translate/figs-exmetaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Jesus “learning obedience” and “being made perfect”\n\nIn [5:8–9](../05/08.md), the author states that Jesus “learned obedience” and was “made perfect.” These statements do not mean that Jesus failed to obey and sometimes sinned before this time. Instead, “learning obedience” refers to fully understanding or experiencing what obedience means, and being “made perfect” refers to “perfect” qualifications for a position or office. So, Jesus fully experienced what it means to obey God, and God made him a “perfect” fit for the office of high priest. Translate these phrases in such a way that your readers will not think that Jesus went from being disobedient and sinful to obedient and perfect.
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		Here, **this** refers back to “weakness” in [5:2](../05/02.md). If your readers would misunderstand **this**, you could make what it refers to explicit. Alternate translation: “this weakness” (See: [[rc://en/ta/man/translate/writing-pronouns]])
512	HEB	5	3	q5xi	figs-activepassive	ὀφείλει	1	he also is required	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the priest, who is **obligated** rather than focusing on the person doing the “obligating.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God commands him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
513	HEB	5	3	sogb	figs-infostructure	ὀφείλει, καθὼς περὶ τοῦ λαοῦ οὕτως καὶ περὶ αὑτοῦ, προσφέρειν περὶ ἁμαρτιῶν	1		If the structure of this sentence would confuse your readers, you could rearrange the elements so that they come in a more natural order. The author is emphasizing the comparison between the people and the priest, so use a form that emphasizes those elements. Alternate translation: “he is obligated to offer sacrifices for sins, just as for the people, so also for himself” (See: [[rc://en/ta/man/translate/figs-infostructure]])
514	HEB	5	3	qlq6	figs-idiom	προσφέρειν περὶ ἁμαρτιῶν	1		Here, **{sacrifices} for sins** refers to a specific category of sacrifice that dealt with people’s **sins**. You can read more about this kind of sacrifice in [Leviticus 16](../../lev/16/01.md). If your readers would misunderstand this phrase, you could use a word or phrase that refers clearly to **sacrifices** that are meant to deal with **sins**. Alternate translation: “to offer sin offerings” or “to offer sacrifices to deal with sins” (See: [[rc://en/ta/man/translate/figs-idiom]])
515	HEB	5	4	n2e1	figs-metonymy	λαμβάνει τὴν τιμήν	1	takes this honor	Here, the word **honor** figuratively refers to the position that gives the person **honor**. This position is that of high priest. If your readers would misunderstand **honor**, you could express the idea by referring to the position of high priest, if possible including the idea that this is an “honored” position. Alternate translation: “takes the honor of being a high priest” (See: [[rc://en/ta/man/translate/figs-metonymy]])
516	HEB	5	4	rvnj	figs-abstractnouns	τὴν τιμήν	1		If your language does not use an abstract noun for the idea behind **honorable**, you could express the idea by using an adjective such as “honorable.” Alternate translation: “becoming honorable in this way” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
517	HEB	5	4	lswf	figs-ellipsis	ἀλλὰ	1		This phrase leaves out some words that many languages might need to be complete. If your readers might misunderstand this, you could supply these words from the first half of the sentence. Alternate translation: “but he receives this honor only” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
518	HEB	5	4	cj9l	grammar-connect-logic-result	καλούμενος	1		Here, the phrase **being called** introduces something that could: (1) give the real reason why a person becomes a high priest. Alternate translation: “because he is called” (2) give the situation in which a person actually becomes a high priest. Alternate translation: “when he is called” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
519	HEB	5	4	p6hc	figs-activepassive	ἀλλὰ καλούμενος ὑπὸ τοῦ Θεοῦ, καθώσπερ καὶ Ἀαρών	1	he is called by God, just as Aaron was	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **called** rather than focusing on the person doing the “calling.” Alternate translation: “but only those whom God calls, just as he called Aaron” (See: [[rc://en/ta/man/translate/figs-activepassive]])
520	HEB	5	4	uz3k	figs-ellipsis	καθώσπερ καὶ Ἀαρών	1		This phrase leaves out some words that many languages might need to be complete. If your readers might misunderstand this, you could supply these words from the first half of the sentence. Alternate translation: “just as also Aaron was called by God” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
521	HEB	5	4	m937	translate-names	Ἀαρών	1		The word **Aaron** is the name of a man. He was the first person whom God chose to a be a high priest for his people. (See: [[rc://en/ta/man/translate/translate-names]])
522	HEB	5	5	gu9w		οὐχ ἑαυτὸν ἐδόξασεν γενηθῆναι ἀρχιερέα	1		Alternate translation: “did not make himself great by choosing to be a high priest”
523	HEB	5	5	y2wk	writing-quotations	ὁ λαλήσας πρὸς αὐτόν	1		Here the author quotes from an important text, the Old Testament scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken to **Christ**. However, the audience would have understood that these were quotations from the Old Testament, specifically from [Psalm 2:7](../../psa/02/07.md). Since the author introduces the quotation as words that God has said to **Christ**, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “the one who said these words to him declared” (See: [[rc://en/ta/man/translate/writing-quotations]])
524	HEB	5	5	c45n	figs-quotations	πρὸς αὐτόν, Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε	1		If you do not use this form in your language, you could translate the questions as indirect quotes instead of as direct quotes. Alternate translation: “to him said that he was his son; today he had fathered him.” (See: [[rc://en/ta/man/translate/figs-quotations]])
525	HEB	5	5	pr3f	figs-ellipsis	ὁ λαλήσας πρὸς αὐτόν	1	the one speaking to him said	This clause leaves out some words that many languages might need to be complete. If your readers might misunderstand this, you could supply these words from the first half of the sentence. Alternate translation: “the one who spoke to him glorified him to become a high priest, saying” or “he was glorified to become a high priest by the one who spoke to him,” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
526	HEB	5	5	i694		Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε	1	You are my Son; today I have become your Father	Since the author repeats here the same words that he quoted in [1:5](../01/05.md), you should translate these words in exactly the same way as you did in that verse.
527	HEB	5	6	bce6	writing-quotations	καὶ ἐν ἑτέρῳ λέγει	1	General Information:	Here the author quotes from an important text, the Old Testament scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken to Christ. However, the audience would have understood that these were quotations from the Old Testament, specifically from [Psalm 110:4](../../psa/110/04.md). Since the author introduces the quotation as words that God has said to Christ, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. The phrase **in another {place}** shows that the words come from a different part of the Old Testament, here a different Psalm. Alternate translation: “he also declared, as it is recorded in another place in the Scriptures,” (See: [[rc://en/ta/man/translate/writing-quotations]])
528	HEB	5	6	ds6v	writing-pronouns	καὶ…λέγει	1	he also says	Here, the word **he** refers to God the Father, who speaks these words to his Son. If your readers would misunderstand to whom **he** refers, you could make it explicit. Alternate translation: “God also says” (See: [[rc://en/ta/man/translate/writing-pronouns]])
529	HEB	5	6	k5uw	figs-quotations	ἐν ἑτέρῳ…σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ	1	in another place	If you do not use this form in your language, you could translate the questions as indirect quotes instead of as direct quotes. Alternate translation: “in another place that he is a priest forever, after the order of Melchizedek.” (See: [[rc://en/ta/man/translate/figs-quotations]])
530	HEB	5	6	pb9k	figs-yousingular	σὺ	1		Because the quotation is referring to one person (Christ), **you** is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]])
531	HEB	5	6	ede5	translate-unknown	κατὰ τὴν τάξιν Μελχισέδεκ	1	after the manner of Melchizedek	Here, the word **order** refers to requirements and duties that go along with a specific office or position. If someone serves **according to the order of** someone else, that means that he or she meets the same requirements and perform the same duties that that person did. If your readers would misunderstand **according to the order of**, you could use a comparable phrase. Alternate translation: “in the same way that Melchizedek was a priest” or “with a priesthood just like Melchizedek’s priesthood” (See: [[rc://en/ta/man/translate/translate-unknown]])
532	HEB	5	6	a4sl	translate-names	Μελχισέδεκ	1		The word **Melchizedek** is the name of a man. He is mentioned in the Scriptures only in Hebrews and in [Genesis 14:18–20](../../GEN/14/18.md). The author will give many more details about **Melchizedek** in chapter 7, so leave any explanation for that chapter. (See: [[rc://en/ta/man/translate/translate-names]])
533	HEB	5	7	alje	writing-pronouns	ὃς	1		Here, the word **He** refers back to Christ. If your readers would misunderstand **He**, you could make to whom it refers explicit. Alternate translation: “Christ” (See: [[rc://en/ta/man/translate/writing-pronouns]])
534	HEB	5	7	mv2c	figs-metonymy	ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ	1	During the days of his flesh	Here, the words **the days** refer to an undefined period of time, and the word **flesh** figuratively refers to Jesus’s earthly life. The phrase as a whole refers to the time during which Jesus had a human body that could die, in contrast to how he now has a human body that is glorious and can never die. Alternate translation: “when he lived on earth” or “during the time when he was mortal” (See: [[rc://en/ta/man/translate/figs-metonymy]])
535	HEB	5	7	iel9	figs-doublet	δεήσεις τε καὶ ἱκετηρίας	1	prayers and requests	These two terms mean basically the same thing and are used together to emphasize the how much Jesus prayed to God. If your language does not use repetition to do this or if you do not have two words for these prayers, you could use one phrase and provide emphasis in another way. Alternate translation: “many prayers” (See: [[rc://en/ta/man/translate/figs-doublet]])
536	HEB	5	7	n9sg	figs-abstractnouns	δεήσεις τε καὶ ἱκετηρίας	1		If your language does not use abstract nouns for the ideas behind **prayers** and **requests**, you could express the ideas by using verbs such as “pray” and “request.” Alternate translation: “what he both prayed and requested” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
537	HEB	5	7	bkfz	translate-unknown	μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων	1		Here, the phrase **loud cries** refers to speech at a high volume. Usually, **loud cries** are used when a person feels very strongly about something. The word **tears** refers to how a person weeps when they feel strong emotions, particularly sad ones. If your readers would misunderstand **with loud cries and tears**, you could use words that show that Jesus felt very strongly about the **prayers and requests**, including experiencing sadness and concern. Alternate translation: “as he wept and shouted” (See: [[rc://en/ta/man/translate/translate-unknown]])
538	HEB	5	7	ga35	writing-pronouns	τὸν δυνάμενον	1		Here, the phrase **the one** refers to God the Father, to whom Jesus prayed. If your reader would misunderstand to whom **the one** refers, you could make it explicit. Alternate translation: “God, who is able” (See: [[rc://en/ta/man/translate/writing-pronouns]])
539	HEB	5	7	p6zm	figs-explicit	σῴζειν αὐτὸν ἐκ θανάτου	1	the one able to save him from death	The phrase **save him from death** could mean that: (1) God could make Jesus alive again after he died. In support of this view is the fact that Jesus **was heard**, which implies that God did what Jesus asked. Of course, Jesus did indeed die, so this phrase must refer to his resurrection. Alternate translation: “to save him after he died” (2) God could prevent Jesus from dying. In support of this view is the fact that God could indeed have kept Jesus from dying. Alternate translation: “to keep him from dying” (See: [[rc://en/ta/man/translate/figs-explicit]])
540	HEB	5	7	j6mo	figs-abstractnouns	ἐκ θανάτου	1		If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “from dying” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
541	HEB	5	7	e75a	figs-activepassive	εἰσακουσθεὶς	1	he was heard	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who **was heard** rather than focusing on the person doing the “hearing.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God heard him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
542	HEB	5	7	s2fg	figs-explicit	εἰσακουσθεὶς	1		Here, the phrase **was heard** could mean that: (1) God both **heard** Jesus and did what he asked. Alternate translation: “he was heard and answered” (2) God only **heard** or listened to what Jesus asked. Alternate translation: “he was listened to” (See: [[rc://en/ta/man/translate/figs-explicit]])
543	HEB	5	7	iku4	translate-unknown	ἀπὸ τῆς εὐλαβείας	1		Here, the phrase **godly life** refers to attitude and actions that honor and respect God. If your readers would misunderstand **godly life**, you could use a phrase that makes the meaning clearer. Alternate translation: “because he respected God” or “because he acted in a way that pleased God” (See: [[rc://en/ta/man/translate/translate-unknown]])
544	HEB	5	8	mk8z	guidelines-sonofgodprinciples	υἱός	1	a son	Here, **son** is an important title for Jesus, the Son of God. Alternate translation: “the Son of God” (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
545	HEB	5	8	dqsn	figs-explicit	ἔμαθεν…τὴν ὑπακοήν	1		Here, the clause **he learned obedience** means that the Son gained new knowledge and experience and about **obedience**. It does not mean that the Son had never “obeyed” before or had to become better at obeying God. The Son has always “obeyed,” but this verse shows that he **learned** new things about **obedience** when he **suffered**. If your readers would misunderstand **he learned obedience**, you could use a clause that makes the meaning clear. Alternate translation: “he learned what it takes to be obedient” or “he learned more about obedience” (See: [[rc://en/ta/man/translate/figs-explicit]])
546	HEB	5	8	xm1n	figs-abstractnouns	τὴν ὑπακοήν	1		If your language does not use an abstract noun for the idea behind **obedience**, you could express the idea by using an adjective such as “obedient” or a verb such as “obey.” Alternate translation: “to be obedient” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
547	HEB	5	8	usns	figs-extrainfo	ἀφ’ ὧν ἔπαθεν	1		Here the author does not clarify exactly what **{the things} which he suffered** are. These things probably include everything that Jesus **suffered** during his life, up to and including his death. If possible, use a general phrase that could refer to all the “suffering” that Jesus experienced. Alternate translation: “from all the suffering that he experienced” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
548	HEB	5	9	iv42	grammar-connect-time-sequential	τελειωθεὶς	1		Here, the phrase **having been made perfect** introduces something that happens before the phrase **he became**. If your readers would misunderstand this connection, you could make it explicit. Alternate translation: “after having been made perfect” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])
549	HEB	5	9	n5qt	translate-unknown	τελειωθεὶς	1	made perfect	Here, the word **perfect** identifies someone who has the qualifications or ability needed to fulfill a task. The phrase does not mean that Jesus sinned at one point and now does not. If your readers would misunderstand the word **perfect**, you could use a word or phrase that identifies a person who is “fit” or “ready” for a position or task. Alternate translation: “having been made ready” or “having been qualified” (See: [[rc://en/ta/man/translate/translate-unknown]])
550	HEB	5	9	i29c	figs-activepassive	τελειωθεὶς	1	He was made perfect	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the person who is **made perfect** rather than focusing on the person doing the “perfecting.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God having made him perfect” (See: [[rc://en/ta/man/translate/figs-activepassive]])
551	HEB	5	9	z2bv	figs-infostructure	ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου	1	Connecting Statement:	If the order of information here would confuse your readers, you could rearrange the sentence so that it is in a more natural order. Alternate translation: “he became the source of eternal salvation for all those who obey him” (See: [[rc://en/ta/man/translate/figs-infostructure]])
552	HEB	5	9	p9ug	figs-abstractnouns	αἴτιος σωτηρίας αἰωνίου	1	became, for everyone who obeys him, the cause of eternal salvation	If your language does not use abstract nouns for the ideas behind **source** and **salvation**, you could express the ideas by using verbs such as “provide” and “save.” Alternate translation: “the one who provides eternal rescuing” or “the one who causes them to be saved forever” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
553	HEB	5	10	unmy	grammar-connect-time-background	προσαγορευθεὶς	1		Here, the phrase **having been designated** introduces action that took place: (1) before Jesus “became the source of eternal salvation” (see [5:9](../05/09.md)). Alternate translation: “after having been designated” (2) at the same time as when Jesus “became the source of eternal salvation” (see [5:9](../05/09.md)). Alternate translation: “at the time when he was designated” (See: [[rc://en/ta/man/translate/grammar-connect-time-background]])
554	HEB	5	10	b9su	figs-activepassive	προσαγορευθεὶς ὑπὸ τοῦ Θεοῦ	1	He was designated by God	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who is **designated** rather than focusing on the person doing the “designating.” Alternate translation: “God having designated him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
555	HEB	5	10	hd47		κατὰ τὴν τάξιν Μελχισέδεκ	1	after the manner of Melchizedek	Since the author repeats here the same words that he quoted at the end of [5:6](../05/06.md), you should translate these words in exactly the same way as you did in that verse.
556	HEB	5	11	l4uj	writing-pronouns	περὶ οὗ	1		Here, the word **whom** could refer to: (1) Melchizedek, whom the author mentioned at the end of the previous verse. Alternate translation: “about whom” (2) the topic that the author is discussing, which is the priesthoods of Melchizedek and Jesus. Alternate translation: “concerning which topic” (See: [[rc://en/ta/man/translate/writing-pronouns]])
557	HEB	5	11	cm78	figs-idiom	περὶ οὗ πολὺς ἡμῖν ὁ λόγος	1	We have much to say	Here, the author indicates that he and his audience have a lot of information about Melchizedek and Jesus to address. The word **us** refers to both the author and the audience, and the word **message** identifies the words that the author will speak about Melchizedek and Jesus. If your readers would misunderstand **the message to us {is} great**, you could use a comparable idiom or phrase that identifies the topic and states that there is much to say about it. Alternate translation: “about whom we have much to discuss” or “concerning whom I have many words to speak to you” (See: [[rc://en/ta/man/translate/figs-idiom]])
558	HEB	5	11	q45w	translate-unknown	δυσερμήνευτος λέγειν	1		Here, the phrase **hard to speak {about}** describes a topic that the speaker and the audience find difficult. Here, the author specifically focuses on how the audience will find the topic difficult. If your readers would misunderstand **hard to speak {about}**, you could use a phrase that makes the idea clearer. Alternate translation: “difficult to discuss” or “hard to understand” (See: [[rc://en/ta/man/translate/translate-unknown]])
559	HEB	5	11	r2u2	figs-metaphor	νωθροὶ γεγόνατε ταῖς ἀκοαῖς	1	you have become dull in hearing	Here the author speaks as if **hearing** could **become dull**, just as if it were a sharp tool that became **dull** and no longer cut things well. He speaks in this way to describe their **hearing** as ineffective and slow. If your readers would misunderstand **dull in {your} hearing**, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “you have become slow in your hearing” or “your hearing does not work as it should” (See: [[rc://en/ta/man/translate/figs-metaphor]])
560	HEB	5	11	jkpj	figs-abstractnouns	ταῖς ἀκοαῖς	1		If your language does not use an abstract noun for the idea behind **hearing**, you could express the idea by using a verb such as “hear” or “listen.” Alternate translation: “when you listen” or “whenever you hear” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
561	HEB	5	12	idsj	grammar-connect-words-phrases	γὰρ	1		Here, the word **For** introduces explanation about how the audience has “become dull” in their “hearing” ([5:11](../05/11.md)). If your readers would misunderstand **For**, you could use a word or phrase that introduces an explanation, or you could leave it untranslated. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
562	HEB	5	12	dnzj	figs-idiom	διὰ τὸν χρόνον	1		Here, the phrase **by this time** refers to a period of time that is long enough for a person to become good at something. In other words, the author reminds the audience that they have been Christians for enough time that they should be able to teach others. If your readers would misunderstand **by this time**, you could use a word or phrase that identifies a period of time that is long enough to become a teacher. Alternate translation: “you have had enough time that” or “after this many years” (See: [[rc://en/ta/man/translate/figs-idiom]])
563	HEB	5	12	tcg0	figs-abstractnouns	πάλιν χρείαν ἔχετε τοῦ	1		If your language does not use an abstract noun for the idea behind **need**, you could express the idea by using a verb such as “need.” Alternate translation: “you again need” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
564	HEB	5	12	rt4n	figs-abstractnouns	τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ	1		If your language does not use abstract nouns for the ideas behind **principles** and **oracles**, you could express the idea in another way. Alternate translation: “the elementary parts of what God has declared” or “the first things that you learned about God’s message” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
565	HEB	5	12	lw1a	translate-unknown	τὰ στοιχεῖα τῆς ἀρχῆς	1	basic principles	Here, the phrase **the elementary principles** identifies the basic or foundational elements of what Christians believe. These **principles** were what the audience first learned when they became Christians. If your readers would misunderstand **the elementary principles**, you could use a word or phrase that refers to the first, most basic teachings that a Christian learns. Alternate translation: “the basic truths” or “the first lessons” (See: [[rc://en/ta/man/translate/translate-unknown]])
566	HEB	5	12	oii0	translate-unknown	τῶν λογίων τοῦ Θεοῦ	1		Here, the phrase **the oracles of God** refers to the words and messages that God has revealed to humans. If your readers would misunderstand **the oracles of God**, you could express the idea in another way. Alternate translation: “of what God has revealed” (See: [[rc://en/ta/man/translate/translate-unknown]])
567	HEB	5	12	wy2h	figs-abstractnouns	χρείαν ἔχοντες γάλακτος	1	You need milk	If your language does not use an abstract noun for the idea behind **need**, you could express the idea by using a verb such as “need.” Alternate translation: “those needing milk” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
568	HEB	5	12	yk1q	figs-exmetaphor	γάλακτος, οὐ στερεᾶς τροφῆς	1	milk, not solid food	Here the author begins speaking about **milk** and **solid food**, words he uses again in the next two verses (see [5:13–14](../05/13.md)). The word **milk** refers to the simple, basic teaching about God (the **elementary principles**). The phrase **solid food** refers to more complex teaching about God that mature Christians learn. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Make sure you use words and phrases that you can use in the next two verses. Alternate translation: “to crawl, not to run” or “of simple things, not of complex things” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
569	HEB	5	13	nwvi	grammar-connect-words-phrases	γὰρ	1		Here, the word **For** introduces further development of the metaphor about milk and solid food (see [5:12](../05/12.md)). If your readers would misunderstand **For**, you could use a word or phrase that introduces development, or you could leave the word untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
570	HEB	5	13	nhx3	figs-exmetaphor	ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν	1	takes milk	Here the author further explains the metaphor about **milk** that he introduced in the previous verse (see [5:12](../05/12.md)). He identifies the one **who partakes of milk** as a person who is **inexperienced** and thus **an infant**. The point is that the people who fit this description are those who only know very little about God and are unable or unwilling to learn more, just like an **infant** is unable to have anything besides **milk**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Make sure that your translation fits with how you translated the previous verse. Alternate translation: “who crawls is inexperienced with the message of righteousness, because he is like an infant” or “who knows only simple things is inexperienced with the message of righteousness, because he is a person who knows very little” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
571	HEB	5	13	z2dz	translate-unknown	ἄπειρος	1		Here, the word **inexperienced** refers to someone who is not good at doing something or does not know very much about something. If your readers would misunderstand **inexperienced**, you could use a word or phrase that makes that meaning clear. Alternate translation: “is ignorant about” or “does not know much about” (See: [[rc://en/ta/man/translate/translate-unknown]])
572	HEB	5	13	tdur	figs-possession	λόγου δικαιοσύνης	1		Here the author uses the possessive form to describe a **message** that is about **righteousness**. In other words, the person he is describing is **inexperienced** about what counts as **righteousness**, and by implication, what counts as “wickedness.” If your readers would misunderstand that form, you could use a form that expresses the idea more clearly. Alternate translation: “matters of righteousness” or “what counts as righteousness” (See: [[rc://en/ta/man/translate/figs-possession]])
573	HEB	5	13	kund	figs-abstractnouns	λόγου δικαιοσύνης	1		If your language does not use an abstract noun for the idea behind **righteousness**, you could express the idea by using an adjective such as “righteous” or “right.” Alternate translation: “the} message about what is righteous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
574	HEB	5	13	vl7k	figs-gendernotations	ἐστιν	1	because he is still a little child	Although the word **he** is masculine, it refers to anyone, either male or female. If your readers would misunderstand **he**, you could use a non-gendered word or refer to both genders. Alternate translation: “he or she is” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
575	HEB	5	14	k2j1	figs-exmetaphor	τελείων…ἐστιν ἡ στερεὰ τροφή	1		Here the author further explains the metaphor about **solid food** that he introduced in [5:12](../05/12.md). He identifies the one who eats **solid food** as a person who is **mature**. The point is that the people who fit this description are those who know much about God and about **good** and **evil**. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Make sure that your translation fits with how you translated the previous two verses. Alternate translation: “those who run are mature ones” or “complex things are for the mature ones” (See: [[rc://en/ta/man/translate/figs-exmetaphor]])
576	HEB	5	14	e3yh	figs-idiom	διὰ τὴν ἕξιν	1	who because of their maturity have their understanding trained for distinguishing good from evil	Here, the phrase **through habit** refers to how a person develops skills or abilities by repeating the same thing over and over again. If your readers would misunderstand **through habit**, you could use a word or phrase that refers to learning by repetition. Alternate translation: “by means of repetition” or “through consistent practice” (See: [[rc://en/ta/man/translate/figs-idiom]])
577	HEB	5	14	hhzb	figs-metaphor	γεγυμνασμένα	1		Here, the word **trained** is often used for how athletes practice so that their bodies become stronger and better at their sport. If your readers would misunderstand how the author applies this language to **senses**, you could use a comparable idiom or express the idea nonfiguratively. Alternate translation: “educated” or “developed” (See: [[rc://en/ta/man/translate/figs-metaphor]])
578	HEB	5	14	mq0p	translate-unknown	τὰ αἰσθητήρια	1		Here, the word **senses** identifies all the ways in which people receive information about the world around them, including tasting, touching, and hearing. The author’s point here is that people can learn to tell between what is **good** and what is **evil** by using these **senses**. If your readers would misunderstand **senses**, you could use a word or phrase that refers to the part or parts of the person that experience the world around him or her. Alternate translation: “their faculties” or “themselves” (See: [[rc://en/ta/man/translate/translate-unknown]])
579	HEB	6	intro	nz5i			0		# Hebrews 6 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n * Exhortation: Make sure to persevere! (5:11–6:12)\n * Exhortation: God’s promise is certain (6:13–20)\n\n## Special Concepts in this Chapter\n\n### The promise to Abraham ([6:13–15](../06/13.md))\n\nIn [6:13–14](../06/13.md), the author speaks about God’s promise to Abraham. He quotes directly from [Genesis 22:17](../gen/22/17.md), but he also has in mind other times when God made similar promises to Abraham: [Genesis 12:1–3](../gen/12/01.md); [15:1–21](../gen/15/01.md); [17:1–8](../gen/17/01.md). The author’s point is that God “swore by himself,” which means that he himself guaranteed what he promised. Abraham waited for God to fulfill that promise, and God eventually did so when he gave Abraham a son and then numerous descendants. If your readers would need some of this information to understand the passage, you could include it in a footnote. \n\n### “Swearing” and the “oath”\n\nIn [6:13–18](../06/13.md), the author refers to “swearing” and using an “oath.” In this context, “swearing” by someone refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. When someone makes an “oath,” they “swear by” a person or thing that is more powerful than they are. What they are saying is that the powerful person or thing will punish them if they are lying. If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://en/tw/dict/bible/other/oath]])\n\n### The heavenly sanctuary\n\nIn [6:19–20](../06/19.md), the author first refers to the heavenly sanctuary. He will discuss this sanctuary more in the following chapters. At this point, he simply refers to how our “hope” figuratively “enters” where Jesus himself “entered”: the area “inside” the “curtain.” In the author’s culture, a sanctuary would have solid wall or a cloth “curtain” that marked off the most sacred part of the sanctuary from the rest of the structure. This part of the sanctuary is most sacred because it is where God is most strongly present. Use words that would clearly refer to the most sacred part of a sanctuary. Since the author describes the heavenly sanctuary in words that come from how the tabernacle is described in the Old Testament, you should preserve as much of the details as possible (such as a “curtain” instead of a wall). (See: [[rc://en/tw/dict/bible/other/curtain]] and [[rc://en/tw/dict/bible/kt/tabernacle]])\n\n## Important Figures of Speech in this Chapter\n\n### The farming metaphor in [6:7–8](../06/07.md)\n\nIn these verses, the author uses land that people use to grow food as an analogy for how people respond to God’s gifts and his message about salvation. In [6:7](../06/07.md), the author describes farmland that grows helpful crops when rain falls on it. This good farmland is like people who hear the good news, believe it, and then obey God. In [6:8](../06/08.md), the author describes farmland that grows plants that are not useful and that can hurt people. A farmer will set these plants on fire to destroy them. This bad farmland is like people who hear the good news and receive gifts from God but fail to firmly believe the good news and obey God. God will punish them, much like the farmer burns the bad plants. If your readers would misunderstand this analogy, you could make the comparison more explicit in the text. \n\n### Hope as an anchor\n\nIn [6:19](../06/19.md), the author states that “hope” has the qualities of an “anchor.” An anchor is a heavy piece of metal attached to the end of a rope. The other end of the rope is tied to a boat, and the anchor is dropped over the edge so that its weight keeps the boat from moving around or drifting away. The author’s point is that hope functions like an anchor for believers: it keeps them focused on Jesus and what God has promised, and they do not “drift away” from what they believe (see the warning in [2:1](../02/01.md)). If your readers would not know what an “anchor” is, you could compare hope to some other thing in your culture that holds things in place. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### The “foundational” teachings in [6:1–2](../06/01.md)\n\nIn these verses, the author lists six things that are “foundational” or “elementary” teachings. These are not the only “foundational” teachings, but the author uses them as examples. The structure of the list can be understood in several ways:\n\n(1) \n* the foundation\n * of repentance from dead works and \n * of faith in God, \n* teaching \n * about baptisms and \n * laying on of hands and \n * resurrection of the dead and \n * eternal judgment.\n\n(2)\n* the foundation\n * of repentance from dead works and \n * of faith in God, \n * {of} teaching \n * about baptisms and \n * laying on of hands and \n * resurrection of the dead and \n * eternal judgment.\n\n(3)\n* the foundation\n * of repentance from dead works and \n * of faith in God, \n * {of} teaching about baptisms and \n * {of} laying on of hands and \n * {of} resurrection of the dead and \n * {of} eternal judgment.\n\nSee the note at the beginning of [6:2](../06/02.md) for translation suggestions for each of these options.\n\n### Are those who “fall away” in [6:4–6](../06/04.md) truly believers?\n\nIn [6:4–5](../06/04.md), the author gives a list of things that a person can experience but then still “fall away” ([6:6](../06/06.md)). Scholars debate whether this list describes people who truly believe in Jesus and then stop believing, or if it describes people came close to believing in Jesus but then did not truly believe. Since the author focuses on how these people have experienced good things from God but then still reject Jesus, he does not clearly express whether these people are truly believers are not. If possible, focus your translation on what the people experience rather than on whether they have truly believed.
580	HEB	6	1	f1nk	grammar-connect-logic-result	διὸ	1	Connecting Statement:	Here, the phrase **So then** introduces what the author wants his audience to do in response to the warning he gave in [5:11–14](../05/11.md). If your readers would misunderstand **So then**, you could use a word or phrase that introduces an application or inference. Alternate translation: “Because of that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
581	HEB	6	1	i4xr	figs-metaphor	ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, ἐπὶ τὴν τελειότητα φερώμεθα	1	let us leave the beginning of the message of Christ and move forward to maturity	Here the author speaks as if the **beginning of the message of Christ** were the starting point for a journey and as if **maturity** were the destination. He speaks in this way to encourage his audience to focus more time and energy on the destination (**maturity**) than on where they started out (**the beginning of the message**). He does not want them to replace **the beginning of the message** with what is related to **maturity**. Rather, he is exhorting them about what to focus their time and energy on. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “putting to the side the beginning of the message of Christ, let us take up maturity” or “focusing less on the beginning of the message of Christ, let us focus more on maturity” (See: [[rc://en/ta/man/translate/figs-metaphor]])
582	HEB	6	1	gsvd	figs-abstractnouns	τὸν τῆς ἀρχῆς…λόγον	1		If your language does not use an abstract noun for the idea behind **beginning**, you could express the idea by using an adjective such as “basic” or “elementary.” Alternate translation: “the elementary message” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
583	HEB	6	1	ryfa	figs-possession	τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον	1		Here the author uses the possessive form to identify the parts of the **message** about **Christ** that a person would “begin” with. If your readers would misunderstand this form, you could express the idea in a form that is more natural. Alternate translation: “what you first learned about Christ” (See: [[rc://en/ta/man/translate/figs-possession]])
584	HEB	6	1	ydpy	figs-abstractnouns	ἐπὶ τὴν τελειότητα	1		If your language does not use an abstract noun for the idea behind **maturity**, you could express the idea by using an adjective such as “mature.” The idea of **maturity** could relate primarily to: (1) the audience and how they are becoming “mature.” Alternate translation: “to becoming mature people” (2) the **message** or teachings that the “mature” learn. Alternate translation: “to teachings for mature people” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
585	HEB	6	1	thw8	figs-metaphor	μὴ πάλιν θεμέλιον καταβαλλόμενοι	1	Let us not lay again the foundation … of faith in God	Here the author speaks about teaching basic things as if it were **laying** a **foundation**. He speaks in this way because the **foundation** is the first thing that a builder “lays,” and the builder soon begins to build on top of that foundation. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “not rehearsing again the simple teachings” or “not learning again the basics” (See: [[rc://en/ta/man/translate/figs-metaphor]])
586	HEB	6	1	y7ki	figs-abstractnouns	μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως	1		If your language does not use abstract nouns for the ideas behind **repentance**, **works**, and **faith**, you could express the ideas in a more natural way. Alternate translation: “about repenting from doing what is dead and about believing” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
587	HEB	6	1	d5q3	figs-personification	νεκρῶν ἔργων	1	dead works	Here the author describes the **works** as if they were a **dead** person or animal. The author could describe the **works** as **dead** because: (1) they cannot accomplish anything, just like a **dead** person cannot do anything. Alternate translation: “works that accomplish nothing” (2) they lead to physical and spiritual death for the person who does them. Alternate translation: “works that lead to death” (See: [[rc://en/ta/man/translate/figs-personification]])
588	HEB	6	2	s1cv	figs-infostructure	βαπτισμῶν διδαχὴν, ἐπιθέσεώς τε χειρῶν, ἀναστάσεώς τε νεκρῶν, καὶ κρίματος αἰωνίου	1	nor the foundation of teaching … eternal judgment	Here, the **teaching** could (see the chapter introduction): (1) redefine the “foundation” in the previous verse ([6:2](../06/02.md)) and go with all four topics in this verse. Alternate translation: “that is, teaching concerning baptisms and concerning laying on of hands and concerning resurrection of the dead and concerning eternal judgment” (2) identify the third part of the “foundation,” along with “repentance from dead works” and “faith in God” (see [6:2](../06/02.md)). In this case, it goes with the four topics in this verse. Alternate translation: “and of teaching about baptisms and about laying on of hands and about resurrection of the dead and about eternal judgment” (3) identify the third part of the “foundation,” and the rest of the topics in this verse also identify parts of the “foundation.” Alternate translation: “and of teaching about baptisms and of laying on of hands and of resurrection of the dead and of eternal judgment” (See: [[rc://en/ta/man/translate/figs-infostructure]])
589	HEB	6	2	fe8e	figs-abstractnouns	βαπτισμῶν	1		If your language does not use an abstract noun for the idea behind **baptisms**, you could express the idea by using a verb such as “baptize.” Alternate translation: “about baptizing people” or “about what baptizing someone means” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
590	HEB	6	2	rd3q	figs-explicit	βαπτισμῶν	1		Here, the word **baptisms** is plural. It could refer to: (1) different kinds of **baptisms** that people knew about. See the discussion about “John’s baptism” in [Acts 19:1–7](../act/19/01.md) for an example of different kinds of **baptisms**. Alternate translation: “about various baptisms” or “different kinds of baptisms” (2) many different kinds of washing rituals. Alternate translation: “about washings” or “about kinds of washing” (See: [[rc://en/ta/man/translate/figs-explicit]])
591	HEB	6	2	srvc	figs-explicit	ἐπιθέσεώς…χειρῶν	1		Here, the **laying on of hands** refers to how believers would put their hands on a fellow believer when they were commissioning him or her, praying for him or her, asking God to heal him or her, or helping him or her receive the Holy Spirit. For examples, see [Acts 8:14–17](../act/08/14.md); [Acts 13:2–3](../act/13/02.md); [Acts 28:8](../act/28/08.md); [1 Timothy 4:14](../1ti/04/14.md). In all of these situations, God uses the **laying on of hands** to help a fellow believer. If possible, express the idea in such a way that your readers understand the physical action and also that the action helps other believers. If it is necessary, you could include some short extra information in your translation or more information in a footnote. Alternate translation: “laying on of hands through which God works” or “placing hands on believers” (See: [[rc://en/ta/man/translate/figs-explicit]])
592	HEB	6	2	xww5	figs-possession	ἐπιθέσεώς…χειρῶν ἀναστάσεώς τε νεκρῶν	1	laying on of hands	Here the author uses the possessive form to speak about how a person “lays” their **hands** on someone else and about how the **dead** will “resurrect.” If your readers would misunderstand this form, you could use a more natural form. Alternate translation: “laying hands on others and the dead resurrecting” (See: [[rc://en/ta/man/translate/figs-possession]])
593	HEB	6	2	qdfn	figs-abstractnouns	ἀναστάσεώς…νεκρῶν, καὶ κρίματος αἰωνίου	1		If your language does not use abstract nouns for the ideas behind **resurrection** and **judgment**, you could express the idea by using verbs such as “resurrect” and “judge.” Alternate translation: “the dead resurrecting and God eternally judging” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
594	HEB	6	2	tfu3	figs-nominaladj	νεκρῶν	1		The author is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of the dead people” or “of the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
595	HEB	6	2	g1ke	figs-explicit	κρίματος αἰωνίου	1		Here, the phrase **eternal judgment** could identify a **judgment** that: (1) has **eternal** validity or consequences. In other words, what God decides in this **judgment** will never change. Alternate translation: “judgment that leads to eternal destiny” (2) happens at the end of this time and at the beginning of the **eternal** time. In other words, the **eternal judgment** is God’s last **judgment** when he renews the creation. Alternate translation: “final judgment” or “God’s last judgment” (See: [[rc://en/ta/man/translate/figs-explicit]])
596	HEB	6	3	xut9	writing-pronouns	τοῦτο ποιήσομεν	1		Here, the word **this** refers back to [6:1](../06/01.md), where the author exhorted his audience: “let us go forward to maturity.” If your readers would misunderstand what **this** refers to, you could make it explicit by repeating words from [6:1](../06/01.md). Alternate translation: “we will go forward to maturity” (See: [[rc://en/ta/man/translate/writing-pronouns]])
597	HEB	6	3	yo9q	figs-idiom	ἐάνπερ ἐπιτρέπῃ ὁ Θεός	1		Here, the phrase **if God permits** is the proper way to indicate that God is in control of what will happen. The phrase implies that it is likely that God will “permit” what the author wants to **do**. If your readers would misunderstand **if God permits**, you could use a comparable expression that indicates that God is in control. Alternate translation: “God willing” or “as long as that is what God wants” (See: [[rc://en/ta/man/translate/figs-idiom]])
598	HEB	6	4	land	grammar-connect-logic-result	γὰρ	1		Here, the word **For** introduces a reason why the audience needs to “go forward” (see [6:1](../06/01.md)). If your readers would misunderstand **For**, you could use a word that introduces a basis for an exhortation, or you could leave it untranslated. Alternate translation: “We need to go forward, because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
599	HEB	6	4	r14x	figs-infostructure	ἀδύνατον γὰρ τοὺς	1		Here, the word **impossible** goes with the phrase “to restore {them} again” in [6:6](../06/06.md). If your readers would misunderstand **impossible** when it is so far away from the words it goes with, you could move **{it is} impossible** to verse 6. If you do this, make sure that you also follow the infostructure note on verse 6. Alternate translation: “For consider those” (See: [[rc://en/ta/man/translate/figs-infostructure]])
600	HEB	6	4	e7px	figs-metaphor	τοὺς ἅπαξ φωτισθέντας	1	those who were once enlightened	Here the author speaks of receiving and understanding the good news as if it were light shining on a person. If your readers would misunderstand this metaphor, you could use a comparable figure of speech or express the idea nonfiguratively. Alternate translation: “for those who once understood the message about the Messiah” (See: [[rc://en/ta/man/translate/figs-metaphor]])
601	HEB	6	4	e2e6	figs-activepassive	τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who were **enlightened** rather than focusing on the person doing the “enlightening.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “for those whom God has once enlightened, and who tasted” (See: [[rc://en/ta/man/translate/figs-activepassive]])
602	HEB	6	4	l5mc	figs-metaphor	γευσαμένους…τῆς δωρεᾶς τῆς ἐπουρανίου	1	who tasted the heavenly gift	Here the author speaks as if **the heavenly gift** were food that people could “taste.” He speaks in this way to show that these people experienced **the heavenly gift** as much as a person who eats food truly experiences that food. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “had experience of the heavenly gift” or “participated in the heavenly gift” (See: [[rc://en/ta/man/translate/figs-metaphor]])
603	HEB	6	4	ysas	figs-explicit	τῆς δωρεᾶς τῆς ἐπουρανίου	1		Here, the phrase **the heavenly gift** identifies what God gives to those who believe in Jesus. This includes new life and forgiveness of sins. If your readers would misunderstand **the heavenly gift**, you could make the idea more explicit. Alternate translation: “of God’s gift of new life” or “of God’s gifts from heaven” (See: [[rc://en/ta/man/translate/figs-explicit]])
604	HEB	6	4	d2lp	figs-possession	μετόχους γενηθέντας Πνεύματος Ἁγίου	1	who were sharers of the Holy Spirit	Here the author uses the possessive form to indicate that these people “share” the **Holy Spirit**. This form means that the people whom the author is speaking about were among the group of people who received the **Holy Spirit**. If your readers would misunderstand that form, you could use a form that makes meaning clearer. Alternate translation: “received the Holy Spirit along with other believers” or “participated in the Holy Spirit” (See: [[rc://en/ta/man/translate/figs-possession]])
605	HEB	6	5	vp46	figs-metaphor	γευσαμένους	1	who tasted God’s good word	Here the author again uses the word **tasted** figuratively. Express the meaning the same way you did in the previous verse ([6:4](../06/04.md)). Alternate translation: “who had experience of” or “who participated in” (See: [[rc://en/ta/man/translate/figs-metaphor]])
606	HEB	6	5	vf2t	figs-possession	δυνάμεις…μέλλοντος αἰῶνος	1		Here the author uses the possessive form to indicate that the **powers** will be fully experienced in **the age to come**. If your language does not use the possessive form to express that idea, you could use a word or phrase that makes it clear. Alternate translation: “the powers that belong to the age to come” or “the powers that will be experienced in the age to come” (See: [[rc://en/ta/man/translate/figs-possession]])
607	HEB	6	5	tw1u	figs-abstractnouns	δυνάμεις…μέλλοντος αἰῶνος	1	the powers of the age to come	If your language does not use an abstract noun for the idea behind **powers**, you could express the idea in another way. The **powers** could refer to: (1) what God will do, sometimes through other people, for those who believe. Alternate translation: “what God will do powerfully in the age to come” (2) how people can do “powerful” things. Alternate translation: “the powerful things that people will do in the age to come” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
608	HEB	6	5	virg	figs-idiom	μέλλοντος αἰῶνος	1		Here, the phrase **the age to come** refers to the time during and after which God will make people alive again and renew everything that he created. This **age** begins when Jesus comes back. If your readers would misunderstand **the age to come**, you could use a phrase that makes that meaning clear. Alternate translation: “of the time when Jesus comes back” (See: [[rc://en/ta/man/translate/figs-idiom]])
609	HEB	6	6	fcrq	figs-infostructure	καὶ παραπεσόντας, πάλιν ἀνακαινίζειν	1		If you decided to move “{it is} impossible” from [6:4](../06/04.md) to here, you will need to consider a natural way to include it. If you used the alternate translation from the note in verse 4, the following alternate translation will work here. Alternate translation: “but who fell away. It is impossible to restore these people again” (See: [[rc://en/ta/man/translate/figs-infostructure]])
610	HEB	6	6	y24v	figs-metaphor	παραπεσόντας	1		Here the author speaks of how people reject how they used to believe in Jesus as if they were walking on a path and then **fell away** from it. He speaks in this way to emphasize how significant it is when a person stops believing in Jesus. If your readers would misunderstand **fell away**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “who deserted Christ” or “who stopped believing the good news” (See: [[rc://en/ta/man/translate/figs-metaphor]])
611	HEB	6	6	l8nx	figs-abstractnouns	εἰς μετάνοιαν	1	it is impossible to restore them again to repentance	If your language does not use an abstract noun for the idea behind **repentance**, you could express the idea by using a verb such as “repent.” Alternate translation: “so that they repent” or “so that they return” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
612	HEB	6	6	dj3g	figs-metaphor	ἀνασταυροῦντας	1	they crucify the Son of God for themselves again	Here the author speaks as if those who “fall away” are **crucifying** Jesus. He speaks in this way to indicate how bad “falling away” really is. If your readers would misunderstand this figure of speech, you could use an analogy or some other comparable form. Alternate translation: “since it is as if they are crucifying again” (See: [[rc://en/ta/man/translate/figs-metaphor]])
613	HEB	6	6	up5c	translate-unknown	ἀνασταυροῦντας	1		Here, the word translated **they are crucifying again** could refer to: (1) causing the Son to undergo crucifixion a second time. Alternate translation: “since they are re-crucifying” (2) nailing the Son “up” on the cross. Alternate translation: “since they are nailing up on the cross” (See: [[rc://en/ta/man/translate/translate-unknown]])
614	HEB	6	6	jkue	figs-explicit	ἀνασταυροῦντας ἑαυτοῖς	1		Here, the phrase **for themselves** could mean that: (1) they are acting to benefit themselves only. Alternate translation: “since they are crucifying again for their own benefit” (2) they do these things **themselves**. Alternate translation: “since they themselves are crucifying again” (See: [[rc://en/ta/man/translate/figs-explicit]])
615	HEB	6	6	y47b	guidelines-sonofgodprinciples	τὸν Υἱὸν τοῦ Θεοῦ	1	Son of God	The phrase **Son of God** is an important title for Jesus that describes his relationship to God the Father. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
616	HEB	6	6	ldgx	translate-unknown	παραδειγματίζοντας	1		Here, the word translated **exposing {him} to public shame** refers to punishing someone in **public** so that the person experiences **shame** and so that other people look down on the person. If your readers would misunderstand this phrase, you could use a comparable word or phrase. Alternate translation: “shaming him publicly” or “insulting him in front of people” (See: [[rc://en/ta/man/translate/translate-unknown]])
617	HEB	6	7	wz7w	grammar-connect-words-phrases	γὰρ	1		Here, the word **For** introduces an example that uses farming language to illustrate two ways in which a person could respond to the good news. If your readers would misunderstand **For**, you could use a word or phrase that introduces an example, or you could leave the word untranslated. Alternate translation: “For example,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
618	HEB	6	7	p4tf	figs-personification	γῆ…ἡ πιοῦσα τὸν ἐπ’ αὐτῆς ἐρχόμενον πολλάκις ὑετόν, καὶ τίκτουσα βοτάνην εὔθετον, ἐκείνοις δι’ οὓς καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας ἀπὸ τοῦ Θεοῦ	1	the land that drinks in the rain	Throughout this verse, the author speaks of **land** as if it could “drink,” “produce,” and “share.” This was a natural way to express how **land** relates to crops and rain in the author’s culture. Use a natural way in your language to refer to how **land** is involved in the farming process. Alternate translation: “a land that absorbs the rain that often falls on it and on which grows useful vegetation for those form whom it is also cultivated receives a blessing from God” (See: [[rc://en/ta/man/translate/figs-personification]])
619	HEB	6	7	r32n	figs-idiom	τὸν ἐπ’ αὐτῆς ἐρχόμενον πολλάκις ὑετόν	1	that gives birth to the plants	Here the author refers to how **rain** falls from clouds onto the **land**. Use a phrase that refers to this process naturally in your language. Alternate translation: “the rain that often falls from the sky” (See: [[rc://en/ta/man/translate/figs-idiom]])
620	HEB	6	7	h5iq	translate-unknown	βοτάνην εὔθετον	1		Here, the phrase **useful vegetation** refers to plants that grow on the **land** that benefit people. They could be plants that people eat, or they could be plants that people use for other purposes. If your readers would misunderstand **useful vegetation**, you could use a word or phrase that refers to plants that people use. Alternate translation: “helpful crops” or “edible plants” (See: [[rc://en/ta/man/translate/translate-unknown]])
621	HEB	6	7	da68	figs-activepassive	καὶ γεωργεῖται	1	the land that receives a blessing from God	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the land that is **cultivated** rather than focusing on the people doing the “cultivating.” If you must state who did the action, you could refer to farmers or people in general. Alternate translation: “farmers cultivate it” (See: [[rc://en/ta/man/translate/figs-activepassive]])
622	HEB	6	7	qq1x	figs-abstractnouns	μεταλαμβάνει εὐλογίας ἀπὸ τοῦ Θεοῦ	1	a blessing from God	If your language does not use an abstract noun for the idea behind **blessing**, you could express the idea by using a verb such as “bless.” Alternate translation: “is blessed by God” or “is one that God blesses” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
623	HEB	6	8	pyps	grammar-connect-condition-hypothetical	ἐκφέρουσα	1		Here, the word **producing** introduces what must be true about the land for it to be **close to a curse** and eventually “burned.” In many languages, this idea can be expressed with a conditional form. If your readers would misunderstand that **producing** introduces the condition or situation in which the rest of the sentence would be true, you could use a form that makes this idea clear. Alternate translation: “if it produces” or “were it to produce” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]])
624	HEB	6	8	m2jv	figs-doublet	ἀκάνθας καὶ τριβόλους	1		Here, **thorns** and **thistles** mean almost the same thing. The quotation uses both words to emphasize that the field grows only plants that have no use and may hurt people. If your readers would misunderstand why the author uses two very similar words, or if you do not have two words that express this particular meaning, you could use one word or phrase here. Alternate translation: “weeds only” or “only plants with thorns” (See: [[rc://en/ta/man/translate/figs-doublet]])
625	HEB	6	8	pp48	figs-idiom	κατάρας ἐγγύς	1	is near to a curse	Here, the phrase **close to a curse** is a short way to express the idea that: (1) the land will receive a **curse** soon. Alternate translation: “about to be cursed” (2) the land may possibly receive a **curse**. Alternate translation: “in danger of being cursed” or “may be cursed” (See: [[rc://en/ta/man/translate/figs-idiom]])
626	HEB	6	8	sgzj	figs-abstractnouns	κατάρας	1		If your language does not use an abstract noun for the idea behind **curse**, you could express the idea by using a verb such as “curse.” If you need to state who does the “cursing,” the author implies that God does it, just like he performed the “blessing” in the previous verse. Alternate translation: “being cursed by God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
627	HEB	6	8	a2bk	figs-idiom	ἧς τὸ τέλος εἰς καῦσιν	1	Its end is in burning	Here, the phrase **the end of which {is} for burning** indicates what will finally happen to the land. Use a phrase that refers to the final destiny of something. Alternate translation: “its final destiny is to be burned” or “and eventually it will be burned” (See: [[rc://en/ta/man/translate/figs-idiom]])
628	HEB	6	8	eb6p	writing-pronouns	ἧς	1		Here, the word **which** could refer to: (1) the “land,” which the author mentioned in [6:7](../06/07.md). Alternate translation: “of which land” (2) the **curse**. This would mean that the final result of the curse is that the land is “burned.” Alternate translation: “of which curse” (See: [[rc://en/ta/man/translate/writing-pronouns]])
629	HEB	6	8	vkus	figs-explicit	εἰς καῦσιν	1		In the author’s culture, people would “burn” a field to destroy the plants that were growing on it. That way, they could start fresh with a field that did not have any weeds or other bad plants growing on it. If your readers would misunderstand what practice **for burning** refers to, you could make it explicit. Alternate translation: “is for burning all its vegetation” or “is for someone to burn everything on it” (See: [[rc://en/ta/man/translate/figs-explicit]])
630	HEB	6	9	sb4a	figs-exclusive	πεπείσμεθα…λαλοῦμεν	1	we are convinced	Here the author uses the first person plural (**we**), but he is referring only to himself. If your readers would misunderstand **we**, you could use a form that more naturally refers to the author. Alternate translation: “I myself am convinced … I speak” (See: [[rc://en/ta/man/translate/figs-exclusive]])
631	HEB	6	9	nwh7	figs-activepassive	πεπείσμεθα	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on himself, who is **convinced**, rather than focusing on what has **convinced** him. Alternate translation: “we are confident” (See: [[rc://en/ta/man/translate/figs-activepassive]])
632	HEB	6	9	jt3k	figs-explicit	τὰ κρείσσονα καὶ	1	about better things concerning you	Here the author does not clarify what he is comparing the audience to when he says that he is convinced of **things {that are} better**. He implies they are doing **better** than the people he mentioned in [6:4–6](../06/04.md), the people who have stopped believing in the gospel and have “fallen away.” If your readers would not make this inference, you could make the comparison explicit. Alternate translation: “of things that are better than those who have fallen away and that” or “that you are doing better than the people in my warning, and that you have all things that” (See: [[rc://en/ta/man/translate/figs-explicit]])
633	HEB	6	9	bs61	figs-idiom	ἐχόμενα σωτηρίας	1		Here, the things that **are accompanying salvation** are everything that a person has and experiences when God saves them. These include having the Holy Spirit, growing in faith and knowledge, and experiencing God’s blessing. If your readers would misunderstand **accompanying salvation**, you could use a phrase that refers to everything that goes with being saved. Alternate translation: “have to do with salvation” or “that go along with salvation” (See: [[rc://en/ta/man/translate/figs-idiom]])
634	HEB	6	9	npu2	figs-abstractnouns	ἐχόμενα σωτηρίας	1	things that concern salvation	If your language does not use an abstract noun for the idea behind **salvation**, you could express the idea by using a verb such as “save” or “rescue.” Alternate translation: “that come when God saves you” or “are experienced when God rescues someone” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
635	HEB	6	9	vq5g	grammar-connect-logic-contrast	εἰ καὶ οὕτως λαλοῦμεν	1		Here, the phrase **even if we speak thus** contrasts what the author has said in this verse with the warning he has given in [5:11–6:8](../05/11.md). If your readers would misunderstand **even if we speak thus**, you could use a form that clearly indicates such a contrast. Alternate translation: “despite the fact that we speak thus” or “notwithstanding how we have spoken” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
636	HEB	6	9	jou5	writing-pronouns	οὕτως	1		Here, the word **thus** refers back to the warnings that the author has given in [5:11–6:8](../05/11.md). If your readers would misunderstand what **thus** refers to, you could make it explicit. Alternate translation: “with words of warning” or “such warnings” (See: [[rc://en/ta/man/translate/writing-pronouns]])
637	HEB	6	10	ouxh	grammar-connect-logic-result	γὰρ	1		Here, the word **For** introduces more explanation about why the author is “convinced of things that are better” concerning his audience ([6:9](../06/09.md)). If your readers would misunderstand **For**, you could use a word or phrase that introduces an explanation. Alternate translation: “I am convinced of this, because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
638	HEB	6	10	t2hb	figs-litotes	οὐ…ἄδικος ὁ Θεὸς, ἐπιλαθέσθαι	1	For God is not so unjust that he would forget	The phrase **not unjust** is a negative understatement that emphasizes how “just” God is. If this is confusing in your language, you could express the meaning positively. If you do, you may need to negate **forget**. Alternate translation: “God is very just, to remember” or “God is just, to remember” (See: [[rc://en/ta/man/translate/figs-litotes]])
639	HEB	6	10	puu1	figs-explicit	ἐπιλαθέσθαι	1		Here, the word **forget** does not mean simply that a person does not remember something. It also includes how a person will not consider or include something that they have “forgotten.” If your readers would misunderstand **forget**, you could use a word or phrase that refers to how a person “overlooks” or “fails to include” something. Alternate translation: “to ignore” or “to pass over” (See: [[rc://en/ta/man/translate/figs-explicit]])
640	HEB	6	10	gzvj	figs-abstractnouns	τοῦ ἔργου ὑμῶν, καὶ τῆς ἀγάπης ἧς	1		If your language does not use abstract nouns for the ideas behind **work** and **love**, you could express the ideas by using verbs such as “do” and “love.” Alternate translation: “what you do and the way that you love, which” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
641	HEB	6	10	vljf	translate-unknown	ἐνεδείξασθε	1		Here, people who have **demonstrated** something prove or show that it is true. The author tells his audience that they have “proved” or “shown” that they have **love**. If your readers would misunderstand **demonstrated**, you could use a word or phrase that makes the idea clearer. Alternate translation: “you have shown” (See: [[rc://en/ta/man/translate/translate-unknown]])
642	HEB	6	10	r9xx	figs-metonymy	εἰς τὸ ὄνομα αὐτοῦ	1	for his name	Here, the word **name** figuratively refers to a person’s reputation or honor. In other words, “serving the saints” is something that is “toward God’s name,” which means that it brings him honor. If your readers would misunderstand **name**, you could express the idea nonfiguratively. Alternate translation: “with regard to his honor” or “that glorifies God” (See: [[rc://en/ta/man/translate/figs-metonymy]])
643	HEB	6	10	szt0	figs-explicit	διακονήσαντες τοῖς ἁγίοις καὶ διακονοῦντες	1		Here, the ones who **serve** are the audience. The authors point is that they served **the saints** in the past, and they are still serving **the saints** in the present. If your readers would misunderstand who is “serving” or what times the author is referring to, you could make the ideas more explicit. Alternate translation: “since you have served the saints in the past and even now” (See: [[rc://en/ta/man/translate/figs-explicit]])
644	HEB	6	11	j7f5	figs-exclusive	ἐπιθυμοῦμεν	1	We greatly desire	Here the author uses the first person plural (**we**), but he is referring only to himself. If your readers would misunderstand **we**, you could use a form that more naturally refers to the author. Alternate translation: “I long for” (See: [[rc://en/ta/man/translate/figs-exclusive]])
645	HEB	6	11	k4si	translate-unknown	ἐνδείκνυσθαι	1	diligence	Here, just as in [6:10](../06/10.md), people who **demonstrate** something prove or show that it is true. The author wants his audience to “prove” or “show” that they have **diligence**. If your readers would misunderstand **demonstrate**, you could use a word or phrase that makes the idea clearer. Alternate translation: “to show” (See: [[rc://en/ta/man/translate/translate-unknown]])
646	HEB	6	11	abfz	figs-explicit	τὴν αὐτὴν…σπουδὴν	1		Here the author could want the audience to have **diligence** that is **the same** as: (1) the **diligence** that they have shown in the past. Alternate translation: “consistent diligence” (2) how they have “demonstrated” love (see [6:10](../06/10.md)). Alternate translation: “diligence, just as you demonstrate love,” (See: [[rc://en/ta/man/translate/figs-explicit]])
647	HEB	6	11	i2yc	figs-abstractnouns	τὴν αὐτὴν…σπουδὴν, πρὸς τὴν πληροφορίαν τῆς ἐλπίδος	1	in order to make your hope certain	If your language does not use abstract nouns for the ideas behind **diligence**, **assurance**, and **hope**, you could express the ideas in another way. Alternate translation: “that you strive diligently to be fully assured of what you hope for” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
648	HEB	6	11	uwj3	figs-possession	πρὸς τὴν πληροφορίαν τῆς ἐλπίδος	1		Here the author uses the possessive form to speak about **full assurance** that concerns **hope**. If your readers would misunderstand that form, you could express the idea in another way. Alternate translation: “toward becoming fully assured of your hope” (See: [[rc://en/ta/man/translate/figs-possession]])
649	HEB	6	11	xfy1	figs-explicit	ἄχρι τέλους	1	to the end	Here, **the end** could refer to: (1) the **end** of the audience’s lives. Alternate translation: “until your lives end” (2) the **end** of the current time period, which would be when Jesus comes back. Alternate translation: “until the end of the age” or “until Jesus comes back” (See: [[rc://en/ta/man/translate/figs-explicit]])
650	HEB	6	12	zjgw	figs-metaphor	μὴ νωθροὶ γένησθε	1		Here the author speaks as if the audience could become **dull**, just as if they were sharp tools that become dull and no longer cut things well. He speaks in this way to exhort them not to become ineffective and slow in their behavior. If your readers would misunderstand **dull**, you could use a comparable idiom or express the idea nonfiguratively. See how you translated the similar phrase in [5:11](../05/11.md). Alternate translation: “you might not become slow” or “you might not become people who avoid doing what you should” (See: [[rc://en/ta/man/translate/figs-metaphor]])
651	HEB	6	12	x9zn	figs-ellipsis	μιμηταὶ δὲ	1		This phrase leaves out some words that many languages might need to be complete. If your readers might misunderstand this, you could supply these words from the first half of the sentence. Alternate translation: “but so that you might become imitators” or “but become imitators” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
652	HEB	6	12	yrh2	figs-abstractnouns	τῶν διὰ πίστεως καὶ μακροθυμίας, κληρονομούντων	1	imitators	If your language does not use abstract nouns for the ideas behind **faith** and **patience**, you could express the idea by using verbs or adverbs. Alternate translation: “of those who, by means of how they believed and were patient, are inheriting” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
653	HEB	6	12	q8ry	figs-metaphor	τῶν διὰ πίστεως καὶ μακροθυμίας, κληρονομούντων τὰς ἐπαγγελίας	1	inherit the promises	Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that believers receive the **promises** from God. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “of those to whom, because of their faith and patience, God is giving the promises” or “of those who by faith and patience are obtaining the promises” (See: [[rc://en/ta/man/translate/figs-metaphor]])
654	HEB	6	12	mrbc	figs-metonymy	τὰς ἐπαγγελίας	1		Here, the word **promises** figuratively refers to the contents of the **promises**, or what God has “promised” to give. If your readers would misunderstand **promises**, you could clarify that the author is referring to the contents of these **promises**. Alternate translation: “the things from God’s promise” or “the things that God has promised” (See: [[rc://en/ta/man/translate/figs-metonymy]])
655	HEB	6	12	eydr	figs-abstractnouns	τὰς ἐπαγγελίας	1		If your language does not use an abstract noun for the idea behind **promises**, you could express the idea by using a verb such as “promise” or “pledge.” Alternate translation: “what God has pledged” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
656	HEB	6	13	afl4	grammar-connect-words-phrases	γὰρ	1		Here, the word **For** introduces more explanation about the “promises” that the author mentioned in the previous verse ([6:21](../06/21.md)). If your readers would misunderstand **For**, you could use a word that introduces explanation, or you could leave it untranslated. Alternate translation: “In fact,” or “Now I will tell you more about these promises:” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
657	HEB	6	13	qicr	figs-extrainfo	ἐπαγγειλάμενος	1		Here the author does not clarify what God **promised** to Abraham. He does not do this because he quotes the promise itself in the following verse ([6:14](../06/14.md)). If possible, leave what God **promised** vague or unclear in this verse. Alternate translation: “having made a promise” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
658	HEB	6	13	c8ip	grammar-connect-time-simultaneous	ἐπαγγειλάμενος	1		Here, the words **having promised** refer to something that takes place at the same time as when God **swore by himself**. If your readers would misunderstand the relationship between these two actions, you could make it more explicit. Alternate translation: “at the time when he promised” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
659	HEB	6	13	dcy9	translate-names	τῷ…Ἀβραὰμ	1		The word **Abraham** is the name of a man. He is the man from whom all the Israelites and Jews are descended. (See: [[rc://en/ta/man/translate/translate-names]])
660	HEB	6	13	e3mt	writing-pronouns	εἶχεν	1		Here, the word **he** refers back to **God**, not to **Abraham**. If your readers would misunderstand to whom **he** refers, you could make it explicit. Alternate translation: “God had” (See: [[rc://en/ta/man/translate/writing-pronouns]])
661	HEB	6	13	p1sg	figs-explicit	ἐπεὶ κατ’ οὐδενὸς εἶχεν μείζονος ὀμόσαι, ὤμοσεν καθ’ ἑαυτοῦ	1		In the author’s culture, people often **swore by** someone else. The other person needed to be someone important and powerful enough to guarantee or enforce what the person who **swore** promised to do. Often people would **swear** by God, since he always is important and powerful enough to guarantee or enforce what was sworn. If your readers would misunderstand why God is “swearing by” someone, you could make the practice more explicit. Alternate translation: “since he wanted to guarantee that promise by swearing by someone greater, swore by himself (since there is no one greater than him)” (See: [[rc://en/ta/man/translate/figs-explicit]])
662	HEB	6	13	i5or	figs-explicit	μείζονος	1		Here, the word **greater** specifically identifies someone who has more power or authority than another person. If your readers would misunderstand what **greater** identifies, you could make it explicit. Alternate translation: “with greater power” or “with more authority” (See: [[rc://en/ta/man/translate/figs-explicit]])
663	HEB	6	14	ymh2	writing-quotations	λέγων	1	He said	Here the author quotes what God said to Abraham. These words are recorded in [Genesis 22:17](../gen/22/17.md). Since the author introduces this quotation as words that God said to Abraham, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “speaking” or “promising” (See: [[rc://en/ta/man/translate/writing-quotations]])
664	HEB	6	14	wd6t	figs-quotations	λέγων, εἰ μὴν εὐλογῶν, εὐλογήσω σε, καὶ πληθύνων, πληθυνῶ σε	1		If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “saying that he would most certainly bless Abraham and multiply him.” (See: [[rc://en/ta/man/translate/figs-quotations]])
665	HEB	6	14	ccpr		εἰ μὴν	1		Here God uses emphatic language to show that he will **most certainly** do what he is promising to do. Use a form in your language that emphasizes God’s promise to **bless** and **multiply** Abraham. Alternate translation: “surely” or “without doubt”
666	HEB	6	14	fauw	figs-yousingular	σε	-1		Because God is speaking to one person (Abraham), **you** is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]])
667	HEB	6	14	n47a	figs-idiom	πληθύνων, πληθυνῶ σε	1	I will greatly increase you	Here God speaks as if he will **multiply** Abraham to make many other “Abrahams.” This phrase refers to how God will cause Abraham to have many children, grandchildren, and so on. If your readers would misunderstand **multiply**, you could use a word or phrase that refers to having many descendants. Alternate translation: “give you many offspring” or “make you the ancestor of many people” (See: [[rc://en/ta/man/translate/figs-idiom]])
668	HEB	6	15	f3cs	figs-explicit	οὕτως	1		Here, the phrase **in this way** could refer back to: (1) how God guaranteed what he promised (see [6:13–14](../06/13.md)). Alternate translation: “as God promised” (2) how Abraham had “faith and patience” (see [6:12](../06/12.md)). Alternate translation: “as one who had faith and patience” (See: [[rc://en/ta/man/translate/figs-explicit]])
669	HEB	6	15	li7e	figs-explicit	μακροθυμήσας	1		Here the author refers to how Abraham was 75 years old when God first made the **promise** to him (see [Genesis 12:1–4](../gen/12/01.md)), and he was 100 years old when Sarah gave birth to his son Isaac (see [Genesis 21:1–5](../gen/21/01.md). So, Abraham **patiently waited** for 25 years before God gave him what he had promised. If your readers would misunderstand **patiently waited**, you could use a footnote to give this background information, or you could include some short extra information in your translation. Alternation translation: “having patiently waited for 25 years” (See: [[rc://en/ta/man/translate/figs-explicit]])
670	HEB	6	15	aefm	translate-unknown	ἐπέτυχεν	1		Here, the phrase **he obtained** refers to how he received the **promise**. It does not mean that he took the **promise** for himself. If your readers would misunderstand **obtained**, you could translate this phrase like you translated “inheriting the promises” in [6:12](../06/12.md). Alternate translation: “he received” (See: [[rc://en/ta/man/translate/translate-unknown]])
671	HEB	6	15	pw9h	figs-metonymy	τῆς ἐπαγγελίας	1		Here, the word **promise** figuratively refers to the contents of the **promise**, or what God has “promised” to give. If your readers would misunderstand **promise**, you could clarify that the author is referring to the contents of this **promise**. Alternate translation: “the things from God’s promise” or “the things that God promised” (See: [[rc://en/ta/man/translate/figs-metonymy]])
672	HEB	6	15	ky28	figs-abstractnouns	τῆς ἐπαγγελίας	1		If your language does not use an abstract noun for the idea behind **promise**, you could express the idea by using a verb such as “promise” or “pledge.” Alternate translation: “what God pledged” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
673	HEB	6	16	ib90	grammar-connect-words-phrases	γὰρ	1		Here, the word **For** introduces further explanation of how “swearing” by someone works (see [6:13](../06/13.md) especially). If your readers would misunderstand **For**, you could express the idea with a comparable word or phrase. Alternate translation: “About swearing,” or “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
674	HEB	6	16	vri2	figs-gendernotations	ἄνθρωποι	1		Although **men** is masculine, the author is using it to all people, both men and women. If your readers would misunderstand **men**, you could use a non-gendered word or refer to both genders. Alternate translation: “men and women” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
675	HEB	6	16	oftr	figs-explicit	κατὰ τοῦ μείζονος ὀμνύουσιν	1		Here, just as in [6:13](../06/13.md), the author refers to how people often “swore by” someone else. The other person needed to be someone important and powerful enough to guarantee or enforce what the person who swore promised to do. If your readers would misunderstand **swear by one {who is} greater**, you could make the practice more explicit. Alternate translation: “swear by one who is greater who will guarantee what they say” (See: [[rc://en/ta/man/translate/figs-explicit]])
676	HEB	6	16	k4tz	figs-explicit	τοῦ μείζονος	1		Here, the word **greater** specifically identifies someone who has more power or authority than another person. If your readers would misunderstand what **greater** identifies, you could make it explicit. Alternate translation: “one with greater power” or “one with more authority” (See: [[rc://en/ta/man/translate/figs-explicit]])
677	HEB	6	16	mxrh	figs-idiom	πάσης αὐτοῖς ἀντιλογίας πέρας, εἰς βεβαίωσιν ὁ ὅρκος	1		Here the author uses technical language related to **disputes** and the law courts. The word **end** refers to a final decision end point, while the word **confirmation** refers to how something is backed up and proved to be true by evidence or, here, an **oath**. If your readers would misunderstand this technical language, you could use comparable words or express the idea in a more natural way. Alternate translation: “the conclusion of all their disputes is the oath that closes the issue” or “the oath confirms that a dispute has ended” (See: [[rc://en/ta/man/translate/figs-idiom]])
678	HEB	6	16	pqcw	figs-abstractnouns	πάσης αὐτοῖς ἀντιλογίας πέρας, εἰς βεβαίωσιν	1		If your language does not use abstract nouns for the ideas behind **end**, **disputes**, and **confirmation**, you could express the ideas in more natural ways. Alternate translation: “what confirms that people have stopped disputing” or “what certainly finishes anything that people are arguing about” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
679	HEB	6	17	jq1k	grammar-connect-words-phrases	ἐν ᾧ	1		Here, the word **which** refers back to how humans “swear” with an **oath** (see [6:16](../06/16.md)). The phrase **in which** means that what the author speaks about in this verse happens in that same context or way. In other words, God used an **oath**, just like humans do. If your readers would misunderstand **in which**, you could use a word or phrase that introduces something that happens according to a previously stated pattern. Alternate translation: “in which same way” or “in which pattern” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
680	HEB	6	17	dw5n	figs-infostructure	περισσότερον…ἐπιδεῖξαι	1		Here, the phrase **even more** modifies **to show**. If your readers would misunderstand what **even more** modifies, you could rearrange the elements in this sentence to make it clearer. Alternate translation: “to show even more” (See: [[rc://en/ta/man/translate/figs-infostructure]])
681	HEB	6	17	rpv9	figs-metaphor	τοῖς κληρονόμοις τῆς ἐπαγγελίας	1	to the heirs of the promise	Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that believers receive the **promise** from God. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “to those who were to receive the promise” or “to the recipients of the promise” (See: [[rc://en/ta/man/translate/figs-metaphor]])
682	HEB	6	17	wlbg	figs-metonymy	τῆς ἐπαγγελίας	1		Here, the word **promise** figuratively refers to the contents of the **promise**, or what God has “promised” to give. If your readers would misunderstand **promise**, you could clarify that the author is referring to the contents of this **promise**. Alternate translation: “of the things from the promise” or “of the things that God promised” (See: [[rc://en/ta/man/translate/figs-metonymy]])
683	HEB	6	17	zz5f	figs-abstractnouns	τῆς ἐπαγγελίας	1		If your language does not use an abstract noun for the idea behind **promise**, you could express the idea by using a verb such as “promise.” Alternate translation: “of what God promised” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
684	HEB	6	17	ug6j	figs-abstractnouns	τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ	1	the unchangeable quality of his purpose	If your language does not use abstract nouns for the ideas behind **quality** and **purpose**, you could express the ideas by using verbs or in another natural way. Alternate translation: “that what he purposes is unchangeable” or “how unchangeable what he plans is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
685	HEB	6	17	rezy	figs-idiom	ἐμεσίτευσεν ὅρκῳ	1		Here, the author refers to God making a promise **with an oath** as “mediating” that promise. He speaks in this way because the **oath** is between God and his people and guarantees that what God promises will happen, just like a “mediator” stands between two parties and guarantees what those parties decide. If your readers would misunderstand **mediated**, you could use a word or phrase that identifies how an **oath** functions when a person makes a promise. Alternate translation: “used an oath to do so” or “made it certain by using an oath” (See: [[rc://en/ta/man/translate/figs-idiom]])
686	HEB	6	18	hohu	figs-explicit	διὰ δύο πραγμάτων ἀμεταθέτων	1		Here, the phrase **two unchangeable things** refers to God’s “promise” and his “oath” (see [6:17](../06/17.md)). Both “promise” and “oath” contain binding words that no one can change. If your readers would misunderstand what the **two unchangeable things** are, you could express the idea more explicitly. Alternate translation: “by an unchangeable oath and promise” (See: [[rc://en/ta/man/translate/figs-explicit]])
687	HEB	6	18	hy89		ἐν οἷς ἀδύνατον ψεύσασθαι τὸν Θεόν	1		Alternate translation: “concerning which God would never life”
688	HEB	6	18	gjw3	figs-metaphor	οἱ καταφυγόντες	1	we, who have fled for refuge	Here the author speaks of believers who trust in God to save and protect them as if they were running to a safe place. He speaks in this way to emphasize the need for **refuge** and the fact God provides it. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “who have found salvation” or “who have sought protection” (See: [[rc://en/ta/man/translate/figs-metaphor]])
689	HEB	6	18	bkgy	figs-explicit	οἱ καταφυγόντες	1		Here the author does not specify what **we** have **fled** from or who provides the **refuge**. He implies that God provides the **refuge**, but what **we** have **fled** from is not clear. Most likely, the author implies any trouble or problems that humans encounter, including sin, suffering, persecution, or anything else that is bad or painful. If your readers would misunderstand **fled for refuge** unless you include some of this implied information, you could include it here. Alternate translation: “who have fled to God for refuge from our sins and struggles” or “who have fled to God’s refuge” (See: [[rc://en/ta/man/translate/figs-explicit]])
690	HEB	6	18	bmq6	figs-abstractnouns	ἰσχυρὰν παράκλησιν ἔχωμεν, οἱ καταφυγόντες	1		If your language does not use abstract nouns for the ideas behind **refuge** and **encouragement**, you could express the ideas by using verbs such as “protect” and “encourage.” Alternate translation: “who have fled to be protected might be strongly encouraged” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
691	HEB	6	18	gk6n	figs-metaphor	κρατῆσαι τῆς…ἐλπίδος	1	will have a strong encouragement to hold firmly to the hope set before us	Here, **hold firmly** refers to continuing to consistently believe or trust something, particularly something that one has been told. If your readers would misunderstand **hold firmly**, you could use a word or phrase that refers to continuing to believe or expect something. Alternate translation: “to tightly grasp the hope” or “to continue to expect the hope” (See: [[rc://en/ta/man/translate/figs-metaphor]])
692	HEB	6	18	vjvm	figs-abstractnouns	τῆς…ἐλπίδος	1		If your language does not use an abstract noun for the idea behind **hope**, you could express the idea by using a verb such as “hope” or “expect.” The author could primarily be focusing on: (1) the act of “hoping.” Alternate translation: “to how we hope for what God has” (2) what it is that we **hope** for. Alternate translation: “to what we hope for that is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
693	HEB	6	18	hs84	figs-activepassive	προκειμένης	1	set before us	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **set before** rather than focusing on the person doing the “setting before.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “that God has set before us” (See: [[rc://en/ta/man/translate/figs-activepassive]])
694	HEB	6	19	w66k	writing-pronouns	ἣν	1	Connecting Statement:	Here, the word **which** refers back to “the hope” that the author mentioned in the previous verse (see [6:18](../06/18.md)). If your readers would misunderstand what **which** refers to, you could make it explicit. Alternate translation: “which hope” (See: [[rc://en/ta/man/translate/writing-pronouns]])
695	HEB	6	19	ng9i	figs-metaphor	ὡς ἄγκυραν…τῆς ψυχῆς, ἀσφαλῆ τε καὶ βεβαίαν	1	as a secure and reliable anchor for the soul	Here the author states that “hope” functions **as an anchor for the soul**. Just like an **anchor** holds a ship in one place so that it does not drift away (see the chapter introduction), so “hope,” which is **both reliable and confirmed**, holds **the soul** in one place so that the person persists in trusting God and hoping for what he has promised. If your readers would misunderstand this figure of speech, you could refer to something else that holds things in place, or you could express the idea nonfiguratively. Alternate translation: “like a weight that holds the soul in place, both reliable and confirmed” or “as something that keeps the soul close to God in a reliable and confirmed way” (See: [[rc://en/ta/man/translate/figs-metaphor]])
696	HEB	6	19	xaxt	translate-unknown	ἄγκυραν	1		An **anchor** is a heavy piece of metal attached to the end of a rope. The other end of the rope is tied to a boat, and in this way the anchor keeps the boat from moving around or drifting away. If your readers would not know what **an anchor** is, you could explain it or refer to a different object that keeps something in place. Alternate translation: “a foundation stone” or “a pillar” (See: [[rc://en/ta/man/translate/translate-unknown]])
697	HEB	6	19	vdt3	figs-doublet	ἀσφαλῆ τε καὶ βεβαίαν	1	a secure and reliable anchor	These two terms mean basically the same thing and are used together to emphasize how secure the “hope” is. If your language does not use repetition to do this or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “extremely reliable” or “very much confirmed” (See: [[rc://en/ta/man/translate/figs-doublet]])
698	HEB	6	19	d223	figs-personification	εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος	1	hope that enters into the inner place behind the curtain	Here the author speaks as if the “hope” can “enter” **into the inside of the curtain**. He speaks in this way to indicate that “hope” penetrates into a place we cannot experience right now: the inside of the heavenly sanctuary. In other words, while we cannot “enter” that place, we can confidently expect to receive and experience what is in that place. If your readers would misunderstand how “hope” can “enter,” you could express the idea in another way. Alternate translation: “already accessing what is inside the curtain” or “penetrating into the inside of the curtain” (See: [[rc://en/ta/man/translate/figs-personification]])
699	HEB	6	19	lm8e	figs-go	εἰσερχομένην εἰς	1		Here, the phrase **entering into** refers to movement from outside a structure into the structure. Use a word or phrase in your language that refers to this kind of movement. Alternate translation: “going into” (See: [[rc://en/ta/man/translate/figs-go]])
700	HEB	6	19	aj2m	figs-idiom	τὸ ἐσώτερον τοῦ καταπετάσματος	1	the inner place	Here, the phrase **the inside of the curtain** refers to the inner, most holy area of the sanctuary. See the similar phrases in [Exodus 26:33](../exo/26/33.md) and [Leviticus 16:2](../lev/16/02.md). The **curtain** blocks this area off from the rest of the sanctuary. If your readers would misunderstand **the inside of the curtain**, you could use a phrase that more clearly refers to this area and the curtain that marks it off. Alternate translation: “the most holy place behind the dividing curtain” or “the most sacred place that the curtain marks off” (See: [[rc://en/ta/man/translate/figs-idiom]])
701	HEB	6	20	c59s	figs-go	εἰσῆλθεν	1		Here, the word **entered** refers to movement from outside a structure into the structure. Use a word or phrase in your language that refers to this kind of movement. See how you translated “entering into” in [6:19](../06/19.md). Alternate translation: “has gone in” (See: [[rc://en/ta/man/translate/figs-go]])
702	HEB	6	20	onb9	translate-unknown	πρόδρομος	1		Here, the word **forerunner** refers to a person who “runs” in front of everyone else. The author is identifying Jesus as the first person to go to a specific place, and the implication is that he opens the way or leads others to enter that same place. If your readers would misunderstand **forerunner**, you could use a word or phrase that refers to a person who leads others to a place. Alternate translation: “as the one who leads others” or “as one who blazes a trail” (See: [[rc://en/ta/man/translate/translate-unknown]])
703	HEB	6	20	a16c	figs-infostructure	πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν	1		Here, the phrase **on our behalf** could modify: (1) **entered**. In this case, Jesus has **entered** for our sake, or to help us. Alternate translation: “has entered for our sake as a forerunner” (2) **forerunner**. In this case, Jesus opened the way **on our behalf**. Alternate translation: “has entered as a forerunner who leads us” (See: [[rc://en/ta/man/translate/figs-infostructure]])
704	HEB	6	20	q9tt	grammar-connect-time-sequential	γενόμενος	1		Here, the phrase **having become** introduces action that could happen: (1) before Jesus **entered**. In this case, God makes him a **high priest**, and then he enters the heavenly sanctuary. Alternate translation: “already having become” (2) at the same time as Jesus **entered**. In this case, the “entering” and the “becoming” describe the same thing or happen at the same time. Alternate translation: “when he became” or “at the same time as he became” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])
705	HEB	6	20	zgj6		κατὰ τὴν τάξιν Μελχισέδεκ	1	after the order of Melchizedek	Here the author uses the same words he used in [5:6](../05/06.md), [10](../05/10.md). You should translate this phrase in exactly the same way as you did in those verses.
706	HEB	7	intro	y8j3			0		# Hebrews 7 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n * Teaching: Melchizedek the priest (7:1–10)\n * Teaching: The Son is high priest in the order of Melchizedek (7:11–28)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [7:17](../07/17.md), [21](../07/21.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### High priests\n\nIn this chapter, the author frequently discusses high priests. He speaks about their “order,” which refers to the requirements, system, and service that go along with being a priest in that “order.” He focuses on two “orders.” First is the order of Aaron, made up of priests who are descended from Levi. These priests are required by Moses’s law and must offer sacrifices for themselves as well as for the rest of the people since they also sin. Also, each priest eventually dies and must be replaced by another. Second is the order of Melchizedek, made up of priests who have an “indestructible life.” This order only includes Melchizedek and Jesus. Jesus only offers sacrifices for the sins of other people, since he does not sin. Also, he never dies, so he can be a priest forever. Consider how to refer to these two different kinds of priests in this chapter. (See: [[rc://en/tw/dict/bible/kt/priest]] and [[rc://en/tw/dict/bible/kt/highpriest]])\n\n### Melchizedek\n\nIn this chapter, the author refers to Melchizedek as he is described in [Genesis 14:18–20](../gen/14/18.md), including how the story does not mention his father, mother, birth, or death. Scholars debate whether the author thought that Melchizedek was a supernatural being, such as an angel, or whether the author simply describes the character Melchizedek without referring to the historical person named Melchizedek. What is clear is that the author thinks that Melchizedek was “made like” Jesus, not the other way around (see [7:3](../07/03.md)). In other words, the author speaks about Melchizedek because the description of him in Genesis is a helpful way to think about Jesus. Since Melchizedek was greater than Abraham, Jesus, whom Melchizedek is like, is greater than Abraham’s descendants who became priests. (See: [[rc://en/tw/dict/bible/names/melchizedek]])\n\n### Tithes\n\nIn [7:1–10](../07/01.md), the author refers multiple times to giving and collecting “tithes” or “a tenth.” These words refer to the practice of separating out one tenth of what a person earned or grew and giving it to someone else. In the law that God gave through Moses, the Israelites were required to give a “tenth” or “tithe” to priests. This enabled the priests to perform their service without having to do other work. The author uses the “tithes” language to show that Abraham, Levi’s great-grandfather, paid a “tithe” to Melchizedek. That means that the descendants of Abraham who received “tithes” actually paid “tithes” through Abraham to Melchizedek. In the author’s argument, this shows that Melchizedek and his priesthood are greater than Levi and his priesthood. (See: [[rc://en/tw/dict/bible/other/tenth]])\n\n### “Swearing” and the “oath”\n\nJust as in chapter 6, the author refers multiple times to “swearing” and using an “oath.” In this context, “swearing” refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. The author implies that words spoken with an “oath” have more significance or indicate something greater than words without an “oath.” If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://en/tw/dict/bible/other/oath]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The “loin” of Abraham\n\nIn [7:5](../07/05.md), [10](../07/10.md), the author refers to the “loin” of Abraham. This word is a polite way to refer to the male sexual organ. In [7:5](../07/05.md), the author’s point is that all the Israelites are descended from Abraham, since they all come from his “loin.” In [7:10](../07/10.md), the author’s point is that Levi, the great-grandson of Abraham, could be considered to be inside Abraham’s “loin” before Abraham and Sarah had their son, Isaac. In the author’s culture, one could speak of the descendants of a man as if they were inside the man’s sexual organ. Consider natural ways to express these ideas in your language, and see the notes on these two verses.
707	HEB	7	1	mwy8	grammar-connect-words-phrases	γὰρ	1	Connecting Statement:	Here, the word **For** signals that the author will now go on to explain who “Melchizedek” is and why he is important. If your readers would misunderstand **For**, you could use a word or phrase that introduces an explanation, or you could leave it untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
708	HEB	7	1	smhy	figs-idiom	οὗτος…ὁ Μελχισέδεκ	1		Here, the phrase **this Melchizedek** identifies this **Melchizedek** as the same one whom the author was speaking about in the previous verse (see [6:20](../06/20.md)). If your readers would misunderstand **this Melchizedek**, you could use a form that clearly identifies that this is the same **Melchizedek**. Alternate translation: “Melchizedek, the one whom I just mentioned,” or “this man Melchizedek” (See: [[rc://en/ta/man/translate/figs-idiom]])
709	HEB	7	1	rfc9	translate-names	Σαλήμ	1	Salem	The word **Salem** is the name of a city that existed somewhere in the middle of what is now Israel. Some scholars think that it is another name for the city of Shechem, while other scholars think it is another name for the city of Jerusalem. Since our author is referring directly to [Genesis 14:18](../gen/14/18.md), you should preserve this name as much as possible. (See: [[rc://en/ta/man/translate/translate-names]])
710	HEB	7	1	h4n1	translate-names	τοῦ Θεοῦ τοῦ Ὑψίστου	1		The phrase **Most High God** refers to God and describes as the most powerful and greatest being. The author uses this phrase since it appears in [Genesis 14:18](../gen/14/18.md). If your readers would misunderstand **Most High God**, you could use a title that describes God as powerful and great. Alternate translation: “of God, who is more powerful than anything else” or “of the Most Exalted God” (See: [[rc://en/ta/man/translate/translate-names]])
711	HEB	7	1	ucr1	translate-names	Ἀβραὰμ	1		The word **Abraham** is the name of a man. He is the man from whom all the Israelites and Jews are descended. (See: [[rc://en/ta/man/translate/translate-names]])
712	HEB	7	1	ji3f	grammar-connect-time-simultaneous	ὑποστρέφοντι	1		Here, the word **returning** refers to action that happened at the same time as when Melchizedek **met Abraham**. If your readers would misunderstand this connection, you could make it explicit. Alternate translation: “when he was returning” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
713	HEB	7	1	rx36	figs-explicit	Ἀβραὰμ ὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέων	1	Abraham returning from the slaughter of the kings	The phrase **the slaughter of the kings** refers to a story in [Genesis 14:1–16](../gen/14/01.md). Four **kings** conquered a city in which Abraham’s nephew was living, and they captured his nephew. Abraham took the fighting men that he had, and he conquered and “slaughtered” the armies of these four **kings**. He recovered all the valuable things that these **kings** had taken, including his nephew. When he was going back home after defeating the **kings**, he met **Melchizedek**. If your readers would need to know more about this background than the author states explicitly, you could include some extra information in your translation, or you could use a footnote to explain the story. Alternate translation: “Abraham, who was returning from the battle in which he defeated the four kings who had kidnapped his nephew,” (See: [[rc://en/ta/man/translate/figs-explicit]])
714	HEB	7	1	np7o	figs-synecdoche	τῶν βασιλέων	1		Here, the word **kings** figuratively refers to the **kings** and their armies. If your readers would misunderstand **kings**, you could refer explicitly to their armies. Alternate translation: “of the kings and their fighting men” (See: [[rc://en/ta/man/translate/figs-synecdoche]])
715	HEB	7	2	q87x	writing-pronouns	ᾧ	1	It was to him	Here, **whom** refers back to Melchizedek. If your readers would misunderstand to whom **whom** refers, you could make it explicit. Alternate translation: “to whom—that is, Melchizedek—” (See: [[rc://en/ta/man/translate/writing-pronouns]])
716	HEB	7	2	dplz	translate-unknown	δεκάτην…ἐμέρισεν	1		Here, the word **apportioned** refers to how a person might divide a group of things into “portions” and share give each portion to a person. Here, Abraham divides up what he has into ten portions, and he gives Melchizedek one of those portions. If your readers would misunderstand **apportioned a tenth**, you could express the idea in a more natural way. Alternate translation: “handed over one tenth” or “presented one part out of ten” (See: [[rc://en/ta/man/translate/translate-unknown]])
717	HEB	7	2	pw9x	figs-explicit	ἀπὸ πάντων	1		Here, **all {things}** refers to the things that Abraham took from the kings that he had defeated. This would have included what the kings took from their enemies and things that they themselves had. If your readers would misunderstand what **all {things}** refers to, you could make it explicit. Alternate translation: “from all that he had plundered from the kings” or “from everything that he took after defeating the kings” (See: [[rc://en/ta/man/translate/figs-explicit]])
718	HEB	7	2	x3bd	figs-explicit	πρῶτον μὲν ἑρμηνευόμενος	1		Here the author does not state what is **translated**. The word **first** implies that it is the first name for this person: “Melchizedek.” If your readers would misunderstand what is **translated** here, you could clarify that it is the name “Melchizedek.” Alternate translation: “his name first being translated as” or “first indeed the name ‘Melchizedek’ being translated as” (See: [[rc://en/ta/man/translate/figs-explicit]])
719	HEB	7	2	trz1	translate-names	πρῶτον μὲν ἑρμηνευόμενος βασιλεὺς δικαιοσύνης, ἔπειτα δὲ καὶ βασιλεὺς Σαλήμ, ὅ ἐστιν, βασιλεὺς εἰρήνης	1		Here the author provides translations of Melchizedek’s name (“Melchizedek”) and his title (**king of Salem**) from Hebrew, the language that Abraham spoke. The name “Melchizedek” means **king of righteousness**, and the name **Salem** sounds like the Hebrew word for **peace**. If your readers would misunderstand what the author is doing here, you could use a form in your language that gives the meaning of names. Alternate translation: “first indeed his name means ‘king of righteousness,’ and then also ‘Salem’ means ‘peace,’ so ‘king of Salem’ means ‘king of peace,’” (See: [[rc://en/ta/man/translate/translate-names]])
720	HEB	7	2	kfsz	figs-activepassive	πρῶτον μὲν ἑρμηνευόμενος	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author wishes to emphasize what the words mean in a different language rather than focusing on the person doing the translating. Alternate translation: “first whose name we translate as” or “first indeed meaning” (See: [[rc://en/ta/man/translate/figs-activepassive]])
721	HEB	7	2	abh4	figs-possession	βασιλεὺς δικαιοσύνης…βασιλεὺς εἰρήνης	1	king of righteousness … king of peace	Here the author uses the possessive form to speak about a **king** who is characterized by **righteousness** and **peace**. This means that he rules in a “righteous” and “peaceful” way and that what he does leads to **righteousness** and **peace** in his kingdom. If your readers would misunderstand that form, you could express the idea in a more natural way. Alternate translation: “king who rules righteously … king who rules peacefully” (See: [[rc://en/ta/man/translate/figs-possession]])
722	HEB	7	2	yaa0	figs-abstractnouns	δικαιοσύνης… εἰρήνης	1		If your language does not use abstract nouns for the ideas behind **righteousness** and **peace**, you could express the ideas in another way. Alternate translation: “who does what is righteous … who does what is peaceful” or “who makes things righteous … who makes things peaceful” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
723	HEB	7	2	bm11	translate-names	Σαλήμ	1		The word **Salem** refers to the same city that the author mentioned in [7:1](../07/01.md). Translate it the same way you did there. (See: [[rc://en/ta/man/translate/translate-names]])
724	HEB	7	3	q4eh	figs-explicit	ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς τέλος ἔχων	1	He is without father, without mother, without ancestors, with neither beginning of days nor end of life	Here the author is describing the character “Melchizedek” as he appears in [Genesis 14:18–20](../gen/14/18.md). The author of that story does not mention anything about Melchizedek’s parents, how old he was, when he was born, or when he died. This is unusual, especially since priests usually needed to be the children of priests. The author of Hebrews probably did not think that Melchizedek was a supernatural being. Instead, he uses the character “Melchizedek” from the Old Testament story to help his audience understand Jesus better. If your readers would misunderstand why the author describes Melchizedek in these ways, you could make it explicit that the author is referring to what the Old Testament tells us about Melchizedek. Alternate translation: “concerning whom there is no record of his father, mother, or genealogy, and no record of the beginning of his days or the end of his life” (See: [[rc://en/ta/man/translate/figs-explicit]])
725	HEB	7	3	hodw	translate-unknown	ἀγενεαλόγητος	1		The word **genealogy** refers to a list of ancestors. In the author’s culture, this list primarily included one’s father, one’s grandfather, one’s great-grandfather, and so on. If your readers would not know what a **genealogy** is, you could use a comparable word or a descriptive phrase. Alternate translation: “without a list of ancestors” or “without known ancestors” (See: [[rc://en/ta/man/translate/translate-unknown]])
726	HEB	7	3	ro3u	figs-idiom	μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς τέλος ἔχων	1		Here, the phrase **beginning of days** refers to when a person is born. The phrase **end of life** refers to when a person dies. If your readers would misunderstand these phrases, you could use comparable expressions. Alternate translation: “having neither a day of birth nor a day of death” or “having no birth or death” (See: [[rc://en/ta/man/translate/figs-idiom]])
727	HEB	7	3	wx4m	figs-activepassive	ἀφωμοιωμένος	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on Melchizedek, who is **made like**, rather than focusing on the person doing the “making.” If you must state who did the action, you could refer to Moses, who described Melchizedek in this way in Genesis, or you could refer to God, who inspired Moses to write this way. Alternate translation: “God having made him like” or “Moses having made him like” (See: [[rc://en/ta/man/translate/figs-activepassive]])
728	HEB	7	3	e959	guidelines-sonofgodprinciples	τῷ Υἱῷ τοῦ Θεοῦ	1		The phrase **Son of God** is an important title for Jesus that describes his relationship to God the Father. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
729	HEB	7	3	ajrw	translate-unknown	μένει ἱερεὺς εἰς τὸ διηνεκές	1		Here, the word **perpetually** indicates that Melchizedek never stops being **a priest**. If your readers would misunderstand **perpetually**, you could use a word or phrase that expresses the idea more clearly. Alternate translation: “he never stops being a priest” or “he remains a priest forever” (See: [[rc://en/ta/man/translate/translate-unknown]])
730	HEB	7	4	h2bg	grammar-connect-words-phrases	δὲ	1	Connecting Statement:	Here, the word **But** introduces the next thing that the author wants to say about Melchizedek. It does not introduce a contrast with the previous verse. If your readers would misunderstand **But**, you could use a word or phrase that introduces further development, or you could leave it untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
731	HEB	7	4	iyvq		θεωρεῖτε	1		Alternate translation: “observe” or “see”
732	HEB	7	4	qdtp	figs-explicit	πηλίκος	1		Here the author does not specify in what way Melchizedek was **great**. The audience would have inferred that he was **great** in importance and rank. If your readers would misunderstand **how great**, you could clarify what about Melchizedek was **great**. Alternate translation: “how great in rank” or “how significant” (See: [[rc://en/ta/man/translate/figs-explicit]])
733	HEB	7	4	w2gg	writing-pronouns	οὗτος	1	this man was	The phrase **this one** refers to Melchizedek. If your readers would misunderstand to whom **this one** refers, you could make it explicit. Alternate translation: “this Melchizedek was” (See: [[rc://en/ta/man/translate/writing-pronouns]])
734	HEB	7	4	usbu	figs-explicit	ᾧ δεκάτην Ἀβραὰμ, ἔδωκεν ἐκ τῶν ἀκροθινίων, ὁ πατριάρχης	1		Here the audience would have agreed that the person who is “greater” would receive the **tenth** from the person who is not as **great**. If your readers would not make this inference or agree that this is true, you may need to make the reasoning explicit. Alternate translation: “to whom the patriarch Abraham gave a tenth from the best plunder, which is what people do for a greater person” (See: [[rc://en/ta/man/translate/figs-explicit]])
735	HEB	7	4	kwpe	translate-unknown	ἐκ τῶν ἀκροθινίων	1		Here, the phrase **the best plunder** refers to the most valuable objects that Abraham took from the “kings” (see [7:1](../07/01.md)) when he defeated them. The author means that the **tenth** that Abraham gave to Melchizedek only included the most valuable objects. If your readers would misunderstand **the best plunder**, you could use a word or phrase that identifies the most valuable things that Abraham took from his enemies. Alternate translation: “from the best things that he took from his enemies” or “of the most expensive items that he plundered from the four kings” (See: [[rc://en/ta/man/translate/translate-unknown]])
736	HEB	7	5	l29w	grammar-connect-words-phrases	καὶ οἱ μὲν	1		Here, the word **indeed** indicates that the author is introducing the first half of a contrast (the second half of the contrast is in [7:6](../07/06.md)). If your readers would misunderstand **indeed**, you could use a word that introduces the first half of a contrast, or you could leave it untranslated. Alternate translation: “And on the one hand, those” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
737	HEB	7	5	j5c3		ἐκ τῶν υἱῶν Λευεὶ	1		Here, the phrase **from the sons of Levi** could refer to: (1) how only some of the **sons of Levi** became priests. Alternate translation: “out of the sons of Levi” (2) how every one of the **sons of Levi** is a priest. Alternate translation: “who are sons of Levi and”
738	HEB	7	5	ffl4	translate-kinship	τῶν υἱῶν Λευεὶ	1		In the author’s culture, **sons** could refer to all the descendants of an important person. Here, **sons of Levi** identifies everyone who is descended from **Levi**, one of the grandsons of Abraham. If your readers would misunderstand **sons**, you could use a word or phrase that refers to ancestors. Only men could **receive the priesthood**, so you could use a masculine form here. Alternate translation: “the descendants of Levi” or “Levi’s tribe” (See: [[rc://en/ta/man/translate/translate-kinship]])
739	HEB	7	5	xbci	translate-names	Λευεὶ	1		The word **Levi** is the name of a man. He was one of the twelve sons of Jacob, the son of Abraham. All Israelites are descended from these twelve sons. (See: [[rc://en/ta/man/translate/translate-names]])
740	HEB	7	5	l9zq	figs-distinguish	Λευεὶ τὴν ἱερατείαν λαμβάνοντες	1	The sons of Levi who receive the priesthood	Here, **who receive the priesthood** identifies the specific **sons of Levi** that the author is speaking about. Use a form in your language identifies, not one that simply describes. Alternate translation: “of Levi, specifically those who receive the priesthood,” (See: [[rc://en/ta/man/translate/figs-distinguish]])
741	HEB	7	5	pjj8	figs-abstractnouns	τὴν ἱερατείαν λαμβάνοντες	1		If your language does not use an abstract noun for the idea behind **priesthood**, you could express the idea in another way. Alternate translation: “who are called to be priests” or “who act as priests” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
742	HEB	7	5	wash	figs-explicit	ἐντολὴν ἔχουσιν…κατὰ τὸν νόμον	1		Here the author refers specifically to the law that God gave through Moses. He probably is thinking about the **command** about Levites and tithes in [Numbers 18:21–24](../num/18/21.md). If your readers would misunderstand what the **command** and the **law** are, you could make it more explicit that the author is referring to a specific part of Moses’s law. Alternate translation: “are commanded in Moses’s law” or “are told by God in the law of Moses” (See: [[rc://en/ta/man/translate/figs-explicit]])
743	HEB	7	5	hn3k	figs-abstractnouns	ἀποδεκατοῦν	1	from the people	If your language does not use an abstract noun for the idea behind **tithe**, you could express the idea by using an adjective such as “tenth” or in some other natural way. Alternate translation: “to receive one out of ten portions” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
744	HEB	7	5	ri2y	translate-kinship	τοὺς ἀδελφοὺς αὐτῶν	1	from their brothers	Here, the word **brothers** refers to anyone who is descended from **Abraham** and Jacob, which would be all Israelites. It does not refer to just children of one’s parents. If your readers would misunderstand **brothers**, you could use a word or phrase that refers to everyone from one tribe or nation. Alternate translation: “from their fellow Israelites” or “from the others in their nation” (See: [[rc://en/ta/man/translate/translate-kinship]])
745	HEB	7	5	busq	figs-gendernotations	τοὺς ἀδελφοὺς αὐτῶν	1		Although the word **brothers** is masculine, it refers to any relative, both male and female. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “from their relatives” or “from their brothers and sisters” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
746	HEB	7	5	rx2f	grammar-connect-logic-contrast	καίπερ	1		Here, the phrase **even though** introduces something that is unexpected given what the author has already said. In other words, it is surprising that the **sons of Levi** receive tithes from **their brothers** when they have all **come from the loin of Abraham**. If your readers would misunderstand **even though**, you could use a word or phrase that introduces something that is contrary to what is expected. Alternate translation: “although” or “despite how” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]])
747	HEB	7	5	x4za	figs-idiom	ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ	1	they, too, have come from Abraham’s body	The phrase **from the loin of Abraham** identifies everyone who has **come** from that **loin** as descendants of **Abraham**. The word **loin** refers figuratively to the male sexual organ, so anyone who has come from someone’s **loin** is descended from that person. If your readers would misunderstand **come from the loin of Abraham**, you could use a phrase that identifies people who have descended from one ancestor. Alternate translation: “they have Abraham as a common ancestor” (See: [[rc://en/ta/man/translate/figs-idiom]])
748	HEB	7	5	m23m	translate-names	Ἀβραάμ	1		The word **Abraham** is the name of a man. He is the man from whom all the Israelites and Jews are descended. (See: [[rc://en/ta/man/translate/translate-names]])
749	HEB	7	6	bg0k	grammar-connect-words-phrases	δὲ	1		Here, the word **But** introduces the second half of the contrast. The first half is in the previous verse ([7:5](../07/05.md)). If your readers would misunderstand **But**, you could use a word that introduces the second half of a contrast, or you could leave it untranslated. Alternate translation: “And on the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
750	HEB	7	6	e0ic	writing-pronouns	ὁ	1		Here, the phrase **{this} one** refers to Melchizedek. If your readers would misunderstand **{this} one**, you could make to whom it refers explicit. Alternate translation: “Melchizedek,” (See: [[rc://en/ta/man/translate/writing-pronouns]])
751	HEB	7	6	r2rs	translate-unknown	μὴ γενεαλογούμενος ἐξ αὐτῶν	1	whose descent was not traced from them	The word **genealogy** refers to a list of ancestors. In the author’s culture, this list primarily included one’s father, one’s grandfather, one’s great-grandfather, and so on. If your readers would not know what a **genealogy** is, you could use a comparable word or a descriptive phrase. Alternate translation: “not belonging in their list of ancestors” or “not being descended from their ancestors” (See: [[rc://en/ta/man/translate/translate-unknown]])
752	HEB	7	6	uwoz	figs-abstractnouns	δεδεκάτωκεν	1		If your language does not use an abstract noun for the idea behind **tithe**, you could express the idea by using an adjective such as “tenth” or in some other natural way. See how you translated the identical phrase in [7:5](../07/05.md). Alternate translation: “has received one out of ten portions” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
753	HEB	7	6	tseb	translate-names	Ἀβραάμ	1		The word **Abraham** is the name of a man. He is the man from whom all the Israelites and Jews are descended. (See: [[rc://en/ta/man/translate/translate-names]])
754	HEB	7	6	d2hq	figs-explicit	τὸν ἔχοντα τὰς ἐπαγγελίας	1	the one who had the promises	Here, the phrase **the one having the promises** refers to **Abraham** again. It does not refer to another person. Express the idea in such a way that your readers know that **the one having the promises** is Abraham. Alternate translation: “him, the one having the promises” (See: [[rc://en/ta/man/translate/figs-explicit]])
755	HEB	7	6	odvp	figs-idiom	τὸν ἔχοντα τὰς ἐπαγγελίας	1		Here the author refers to Abraham as **the one having the promises**. This phrase identifies Abraham as the one to whom God made these **promises**. If your readers would misunderstand **having the promises**, you could use another comparable phrase that identifies Abraham as the recipient of God’s **promises**. Alternate translation: “the one to whom God made the promises” or “the recipient of the promises” (See: [[rc://en/ta/man/translate/figs-idiom]])
756	HEB	7	6	kh73	figs-abstractnouns	τὰς ἐπαγγελίας	1		If your language does not use an abstract noun for the idea behind **promises**, you could express the idea by using a verb such as “promise” or “pledge.” Alternate translation: “what God pledged” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
757	HEB	7	7	xhcq	grammar-connect-words-phrases	δὲ	1		Here, the word **But** introduces a further development concerning how Melchizedek blessed Abraham. If your readers would misunderstand **But**, you could use a word or phrase that introduces further development, or you could leave it untranslated. Alternate translation: “Concerning blessings,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
758	HEB	7	7	wdtx	figs-idiom	χωρὶς…πάσης ἀντιλογίας	1		The phrase **without any dispute** identifies the statement as something that most people would agree with. In other words, the author does not think he needs to prove this statement. If your readers would misunderstand **without any dispute**, you could use a word or phrase that identifies a commonly held belief that does not need to be proved. Alternate translation: “as everyone knows” or “as we all know” (See: [[rc://en/ta/man/translate/figs-idiom]])
759	HEB	7	7	ddwg	figs-explicit	τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται	1		The author assumes that his audience would apply this general principle to what he has said about Melchizedek blessing Abraham. If your readers would not naturally make this application, you could make it explicit. Alternate translation: “the lesser, in this case Abraham, is blessed by the greater, in this case Melchizedek” (See: [[rc://en/ta/man/translate/figs-explicit]])
760	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 the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the greater blesses the lesser” (See: [[rc://en/ta/man/translate/figs-activepassive]])
761	HEB	7	7	hper	figs-nominaladj	τὸ ἔλαττον…τοῦ κρείττονος	1		The author is using the adjectives **lesser** and **greater** as nouns in order to refer to people who are **lesser** and **greater**. Your language may use adjectives in the same way. If not, you could translate these with noun phrases. Alternate translation: “a lesser person … a greater person” (See: [[rc://en/ta/man/translate/figs-nominaladj]])
762	HEB	7	8	sf79	figs-infostructure	ὧδε μὲν…ἐκεῖ δὲ	1	In this case … in that case	Here, the phrase **indeed here** introduces the first situation: that of the priests descended from Levi. The phrase **but there** introduces the second situation: that of Melchizedek the priest. The author compares how they both receive **tithes** (implicitly with Melchizedek) and contrasts how the priests descended from Levi die but Melchizedek **lives on**. If your readers would misunderstand **indeed here** and **but there**, you could use phrases that introduce two situations that the author wishes to compare and contrast. Alternate translation: “in the case of the Levites, … but in the case of Melchizedek,” (See: [[rc://en/ta/man/translate/figs-infostructure]])
763	HEB	7	8	negg	figs-explicit	ἀποθνῄσκοντες ἄνθρωποι	1		Here, the phrase **mortal men** refers specifically to the priests descended from Levi. The author is emphasizing that all these priests die. If your readers would misunderstand **mortal men**, you could make to whom it refers clearer. Alternate translation: “priests who will die” (See: [[rc://en/ta/man/translate/figs-explicit]])
764	HEB	7	8	iymo	figs-abstractnouns	δεκάτας	1		If your language does not use an abstract noun for the idea behind **tithes**, you could express the idea by using an adjective such as “tenth” or in some other natural way. Alternate translation: “one out of ten portions” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
765	HEB	7	8	seiq	writing-pronouns	μαρτυρούμενος ὅτι ζῇ	1		Here, the word **he** refers to Melchizedek. If your readers would misunderstand **he**, you could make to whom it refers clearer. Alternate translation: “Melchizedek is testified about that he lives on” (See: [[rc://en/ta/man/translate/writing-pronouns]])
766	HEB	7	8	n9nb	figs-explicit	μαρτυρούμενος ὅτι ζῇ	1		The author explicitly contrasts **mortal men** and **he lives on**. He does not explicitly restate the fact that Melchizedek too receives **tithes**, but he does imply it. If your readers would not make this inference, and if they would be confused about why the author does not mention **tithes** with Melchizedek, you could make the idea explicit. Alternate translation: “he is testified about that he received a tithe and that he lives on” (See: [[rc://en/ta/man/translate/figs-explicit]])
767	HEB	7	8	d1yr	figs-activepassive	μαρτυρούμενος	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus Melchizedek, who **is testified**, rather than focusing on the person doing the “testifying.” If you must state who did the action, the author implies that God did it when he spoke through Moses in [Genesis 14:18–20](../gen/14/18.md). Alternate translation: “God testifies about him” or “Moses testifies about him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
768	HEB	7	8	c9zz	figs-explicit	μαρτυρούμενος ὅτι ζῇ	1	is testified that he lives on	Here, just as in [7:3](../07/03.md), the author is describing the character “Melchizedek” as he appears in [Genesis 14:18–20](../gen/14/18.md). The author of that story does not mention anything about Melchizedek’s death. If your readers would misunderstand why the author describes Melchizedek in as someone who **lives on**, you could make it explicit that the author is referring to what the Old Testament tells us about Melchizedek. Alternate translation: “he is testified about that he lives on, since there is no record of his death in the Scriptures” or “the lack of any record of his death testifies that he lives on” (See: [[rc://en/ta/man/translate/figs-explicit]])
769	HEB	7	9	v1kt	figs-idiom	ὡς ἔπος εἰπεῖν	1		The phrase **so to speak** identifies what follows as something that the author considers to be imprecise or that claims more than he might wish to finally claim. If your readers would misunderstand **so to speak**, you could use a word or phrase that introduces an argument that the author does not want to commit fully to. Alternate translation: “as one might say” or “in a manner of speaking” (See: [[rc://en/ta/man/translate/figs-idiom]])
770	HEB	7	9	zvd3	translate-names	Ἀβραὰμ…Λευεὶς	1		The word **Levi** is the name of a man. He was one of the twelve sons of Jacob, the son of **Abraham**. The word **Abraham** is also the name of a man. He was the ancestor of all the Israelites. (See: [[rc://en/ta/man/translate/translate-names]])
771	HEB	7	9	e9gc	figs-metonymy	Λευεὶς, ὁ δεκάτας λαμβάνων	1		Here, the name **Levi** stands for the descendants of **Levi** who were priests and collected **tithes**. If your readers would misunderstand that **Levi** stands for the descendants of **Levi**, you could make it explicit. Alternate translation: “Levi’s descendants, the ones collecting tithes” (See: [[rc://en/ta/man/translate/figs-metonymy]])
772	HEB	7	9	v1yu	figs-abstractnouns	καὶ…ὁ δεκάτας λαμβάνων, δεδεκάτωται	2	Levi, who received tithes, also paid tithes through Abraham	If your language does not use abstract nouns for the idea behind **tithe** and **tithes**, you could express the ideas by using an adjective such as “tenth” or in some other natural way. Alternate translation: “the one collecting one out of ten portions, also had paid one out of ten portions” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
773	HEB	7	9	odg8	figs-explicit	δι’ Ἀβραὰμ…δεδεκάτωται	1		Here the author refers to how Abraham **paid a tithe** to Melchizedek, an event the author has already mentioned (see [7:4](../07/04.md)). If your readers would misunderstand that the author is speaking about this event, you could make it more explicit. Alternate translation: “had paid a tithe to Melchizedek through Abraham after Abraham defeated his enemies” (See: [[rc://en/ta/man/translate/figs-explicit]])
774	HEB	7	10	g26s	figs-idiom	ἔτι…ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν	1	Levi was in the body of his ancestor	The phrase **the loin of {his} father** refers figuratively to the male sexual organ. In the author’s culture, one way to speak about children was to refer to them as the product of the father’s semen. So, Abraham’s descendants can be referred to as if they were semen that was still inside Abraham. The author uses this figure of speech to make two points. First, Levi and the priests descended from him had not yet been born and thus could be considered semen that was still inside Abraham. Second, because they were inside Abraham, they participated in whatever Abraham did. This included giving a tithe to Melchizedek. If your readers would misunderstand **still in the loin of {his} father**, you could use a phrase that closely identifies Levi and Abraham while showing that Levi was not yet born. Alternate translation: “he was not yet born, and Abraham represented him” (See: [[rc://en/ta/man/translate/figs-idiom]])
775	HEB	7	10	bd2l	translate-kinship	τοῦ πατρὸς	1		Here the author uses the word **father** to refer in general to a male ancestor. Abraham was more specifically Levi’s great-grandfather on his father’s side. Use an appropriate word for this relationship in your culture. Alternate translation: “of his ancestor” (See: [[rc://en/ta/man/translate/translate-kinship]])
776	HEB	7	10	p0zd	translate-names	Μελχισέδεκ	1		The word **Melchizedek** is the name of a man, the same man that the author has been discussing in this chapter. (See: [[rc://en/ta/man/translate/translate-names]])
777	HEB	7	10	l5dd	writing-pronouns	αὐτῷ	1		Here, the word **him** refers to Abraham. If your readers would misunderstand to whom **him** refers, you could make it explicit. Alternate translation: “Abraham” (See: [[rc://en/ta/man/translate/writing-pronouns]])
778	HEB	7	11	kdb8	grammar-connect-words-phrases	μὲν οὖν	1	Now	Here, the word **then** shows the audience that the author is continuing the argument about Melchizedek and the priests descended from Levi. The word **indeed** signals the first part of a contrast. The second part is the question in the second half of this verse. If your readers would misunderstand **indeed then**, you could use words or phrases that introduce a development in the argument that takes the form of a contrast. Alternate translation: “therefore” or “then one the one hand” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
779	HEB	7	11	ruvi	grammar-connect-condition-contrary	εἰ μὲν οὖν τελείωσις διὰ τῆς Λευειτικῆς ἱερωσύνης ἦν	1		Here the author is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **perfection** did not happen **through the Levitical priesthood**. He proves that the conditional statement is not true by reminding the audience that God did indeed appoint **another priest** who is **according to the order of Melchizedek**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “If indeed then, perfection had actually been through the Levitical priesthood” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
780	HEB	7	11	yvxw	figs-abstractnouns	τελείωσις…ἦν	1		If your language does not use an abstract noun for the idea behind **perfection**, you could express the idea by using an adjective such as “perfect.” Alternate translation: “people could become perfect” or “what is perfect was” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
781	HEB	7	11	nw53	translate-unknown	τῆς Λευειτικῆς ἱερωσύνης	1		Here, the phrase **the Levitical priesthood** refers to the people, the system, and the practices that were connected with how the descendants of Levi served as priests to God for the rest of the Israelites. If your readers would misunderstand **Levitical priesthood**, you could use a word or phrase that refers to all these components. Alternate translation: “the way that the descendants of Levi served as priests” or “the priesthood that the descendants of Levi practiced” (See: [[rc://en/ta/man/translate/translate-unknown]])
782	HEB	7	11	eyek	figs-abstractnouns	τῆς Λευειτικῆς ἱερωσύνης	1		If your language does not use an abstract noun for the idea behind **priesthood**, you could express the idea in another way. Alternate translation: “how the Levites served as priests” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
783	HEB	7	11	t3pe	grammar-connect-words-phrases	γὰρ	1		Here, the word **for** introduces a clarification or explanation of what the author just said. In other words, he speaks about **perfection** and the **Levitical priesthood** because this **priesthood** was the **basis** for the whole **law**. He wishes his audience to know that he what he says about **perfection** and **priesthood** applies to the whole **law**. If your readers would misunderstand **for**, you could use a word or phrase that introduces a clarification or explanation. Alternate translation: “now” or “in fact,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
784	HEB	7	11	etid	figs-infostructure	εἰ μὲν οὖν τελείωσις διὰ τῆς Λευειτικῆς ἱερωσύνης ἦν, ὁ λαὸς γὰρ ἐπ’ αὐτῆς νενομοθέτηται,	1		Here the author provides a clarification after he makes his claim. If your readers would find this order confusing, you could put the clarification before the claim. Alternate translation: “Now on the basis of the Levitical priesthood the people had been given the law. If indeed then, perfection was through the Levitical priesthood,” (See: [[rc://en/ta/man/translate/figs-infostructure]])
785	HEB	7	11	ui2m	figs-explicit	ὁ λαὸς…νενομοθέτηται	1		Here the author refers to the **law** that God gave through Moses to the **people** of Israel. If your readers would misunderstand to which **law** and to which **people** the author is referring, you could make it explicit. Alternate translation: “the Israelite people had been given Moses’s law” (See: [[rc://en/ta/man/translate/figs-explicit]])
786	HEB	7	11	a17s	figs-activepassive	ὁ λαὸς…νενομοθέτηται	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the **people**, who were **given {the} law**, rather than focusing on the person doing the “giving.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God had given the law to the people” (See: [[rc://en/ta/man/translate/figs-activepassive]])
787	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?	The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question implies that the answer is “there was no further need.” If your readers would misunderstand this question, you could express the idea by using a strong negation. Alternate translation: “there was no further at all for another priest to arise according to the order of Melchizedek and not be said to be according to the order of Aaron.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
788	HEB	7	11	jt8l	figs-abstractnouns	τίς ἔτι χρεία	1		If your language does not use an abstract noun for the idea behind **need**, you could express the idea by using a verb such as “need” or an adjective such as “necessary.” Alternate translation: “why was it still necessary” or “why was it needed” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
789	HEB	7	11	kmfw	figs-explicit	κατὰ τὴν τάξιν Μελχισέδεκ, ἕτερον ἀνίστασθαι ἱερέα, καὶ οὐ κατὰ τὴν τάξιν Ἀαρὼν λέγεσθαι?	1		Here the author is referring back to the words that he quoted in [5:6](../05/06.md) from [Psalm 110:4](../psa/110/04.md): “You are a priest forever, after the order of Melchizedek.” It is these words that “say” that Jesus is a priest **according to the order of Melchizedek* and not **according to the order of Aaron**. If your readers would misunderstand what is **said** or what the author is referring to, you could make it more explicit that the author is referring to the quotation. Alternate translation: “for another to arise who, according to the Psalm, serves according to the order of Melchizedek and is not said to serve not according to the order of Aaron” (See: [[rc://en/ta/man/translate/figs-explicit]])
790	HEB	7	11	hi4e	figs-metaphor	ἀνίστασθαι	1	to arise	Here, the word **arise** refers to someone taking a position as if they were standing up to do something. The author speaks in this way to show that **another priest** has “stood up” to do his task as priest. If your readers would misunderstand **arise**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “appear” or “begin serving” (See: [[rc://en/ta/man/translate/figs-metaphor]])
791	HEB	7	11	cc5f	translate-unknown	κατὰ τὴν τάξιν Μελχισέδεκ…κατὰ τὴν τάξιν Ἀαρὼν	1	after the manner of Melchizedek	Here, the word **order** refers to requirements and duties that go along with a specific office or position. If someone serves **according to the order of** someone else, that means that he or she meets the same requirements and perform the same duties that that person did. If your readers would misunderstand **according to the order of**, you could use a comparable phrase. Alternate translation: “in the same way that Melchizedek was a priest … in the same way that Aaron was a priest” or “with a priesthood just like Melchizedek’s priesthood … having a priesthood just like Aaron’s priesthood” (See: [[rc://en/ta/man/translate/translate-unknown]])
792	HEB	7	11	b4n2	translate-names	Μελχισέδεκ…Ἀαρὼν	1		Here, the word **Melchizedek** is the name of a man, the same one about whom the author has been speaking. The word **Aaron** is also the name of a man. He was the first descendant of “Levi” who served as a priest, and the rest of the priests are descended from him. (See: [[rc://en/ta/man/translate/translate-names]])
793	HEB	7	11	kt3a	figs-activepassive	οὐ…λέγεσθαι	1	not be considered to be after the manner of Aaron	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who is not **said** rather than focusing on what does not do the “saying.” If you must state who does not “say,” the author implies that “God” did not say this when he spoke in [Psalm 110:4](../psa/110/04.md). Alternate translation: “for the Psalm not to identify him to be” or “for God to say that he is not” (See: [[rc://en/ta/man/translate/figs-activepassive]])
794	HEB	7	12	wawz	grammar-connect-logic-result	γὰρ	1		Here, the word **For** introduces further explanation and support for the idea that the “basis” of the **law** is the **priesthood** (see [7:11](../07/11.md)). The author’s point is that, because a **change of the law** occurs whenever the **priesthood is changed**, that means that the **priesthood** must be the basis for the **law**. If your readers would misunderstand **For**, you could use a word or phrase that introduces further support for a previous claim. Alternate translation: “You can tell that the priesthood is the basis of the law, because” or “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
795	HEB	7	12	c7f1	figs-activepassive	μετατιθεμένης…τῆς ἱερωσύνης	1	For when the priesthood is changed, the law must also be changed	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **changed** rather than focusing on the person doing the “changing.” If you must state who does the action, the author implies that “God” does it. Alternate translation: “when God changes the priesthood” (See: [[rc://en/ta/man/translate/figs-activepassive]])
796	HEB	7	12	lipz	figs-abstractnouns	τῆς ἱερωσύνης	1		If your language does not use an abstract noun for the idea behind **priesthood**, you could express the idea in another way. Alternate translation: “how people act as priests” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
797	HEB	7	12	s8qi	figs-idiom	ἐξ ἀνάγκης	1		Here, the phrase **from necessity** indicates that what follows “must” or “has to” happen. The phrase does not clarify why what follows is a **necessity**. If your readers would misunderstand **from necessity**, you could use a word or phrase that indicates obligation or certainty. Alternate translation: “it is required that” or “it follows that” (See: [[rc://en/ta/man/translate/figs-idiom]])
798	HEB	7	12	e8av	figs-abstractnouns	ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται	1		If your language does not use abstract nouns for the ideas behind **necessity**, **change**, or **place**, you could express the ideas in another way. Alternate translation: “the law also needs to be changed” or “it is required that the law also changes” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
799	HEB	7	13	mwx4	grammar-connect-words-phrases	γὰρ	1		Here, the word **For** introduces support for what the author has implied: there has indeed been a change in the priesthood (see [7:11–12](../07/11.md)). If your readers would misunderstand **For**, you could use a comparable word or phrase that introduces support for a claim. Alternate translation: “Now the priesthood has been changed, since” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
800	HEB	7	13	k9zi	writing-pronouns	ἐφ’ ὃν…λέγεται ταῦτα…μετέσχηκεν	1	For the one	Here, the words **he** and **whom** both refer to Jesus, to whom the author has applied the words of [Psalm 110:4](../psa/110/04.md). The author does not refer to Jesus by name here because he uses “the Lord” in the next verse and because he emphatically uses Jesus’s name in [7:22](../07/22.md). If possible, refer to Jesus here as indirectly as the author does. If you must clarify to whom **he** and **whom** refer, you could use a word or phrase that directly identifies Jesus. Alternate translation: “the Lord about whom these things are said belongs to” or “Jesus, about whom these things are said, belongs to” (See: [[rc://en/ta/man/translate/writing-pronouns]])
801	HEB	7	13	m9mm	figs-activepassive	ἐφ’ ὃν…λέγεται ταῦτα	1	about whom these things are 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 “saying,” the author implies that “God” did it in the words of [Psalm 110:4](../psa/110/04.md). Alternate translation: “about whom God said these things” or “about whom we read these things in the Psalm” (See: [[rc://en/ta/man/translate/figs-activepassive]])
802	HEB	7	13	nmdl	figs-extrainfo	φυλῆς ἑτέρας	1		Here, the phrase **tribe** refers to all those people who are descended from one of Jacob’s twelve sons. The author refers to **another tribe** to show that Jesus is not from the **tribe** of Levi. He will state which tribe Jesus is from in the next verse, so do not identify whose **tribe** the author speaks of until the next verse. Alternate translation: “one of the other tribes” or “a tribe that is not connected with Levi” (See: [[rc://en/ta/man/translate/figs-extrainfo]])
803	HEB	7	13	n3hs	figs-idiom	προσέσχηκεν τῷ θυσιαστηρίῳ	1		Here, the phrase **officiated at the altar** is another way to say that someone has served or functioned as a priest. If your readers would misunderstand **officiated at the altar**, you could use a word or phrase that refers to acting as a priest. Alternate translation: “has functioned as priest” or “has done priestly work at God’s altar” See: [[rc://en/ta/man/translate/figs-idiom]])
804	HEB	7	14	t3dm	grammar-connect-words-phrases	γὰρ	1	Now	Here, the word **For** introduces further, more specific explanation of what the author claimed in the previous verse. If your readers would misunderstand **For**, you could use a word or phrase that introduces more specific information. Alternate translation: “More specifically,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
805	HEB	7	14	mxj1		πρόδηλον	1		Here, the phrase **{it is} obvious** indicates that what follows is common knowledge, that is, information that the author assumes his audience already knows. If your readers would misunderstand **{it is} obvious**, you could use a comparable phrase that introduces common knowledge. Alternate translation: “everyone knows” or “it is commonly known”
806	HEB	7	14	qsk5	figs-metaphor	ἐξ Ἰούδα ἀνατέταλκεν	1	it is from Judah that our Lord was born	Here the author describes Jesus’s birth as if he were the sun that “sprang up” above the horizon at sunrise. He speaks in this way to refer to Jesus’s birth as a descendant of **Judah** but also to indicate that Jesus’s birth was not completely normal. Since Jesus was born by the power of the Holy Spirit without a human father, the author uses a less common phrase to refer to the person from he whom he is descended. If possible, use a comparable phrase in your language that refers to human descent but that also indicates that Jesus’s birth was not totally normal. Alternate translation: “has come from Judah” or “has sprouted from Judah” (See: [[rc://en/ta/man/translate/figs-metaphor]])
807	HEB	7	14	ln94	translate-names	ἐξ Ἰούδα…Μωϋσῆς	1	from Judah	Here, the word **Judah** is the name of a man. He was one of the great-grandsons of Abraham. Here, the author uses the name **Judah** to refer to the **tribe** of people who are descended from **Judah**. The word **Moses** is the name of a man. God used him to give the law to the Israelites. (See: [[rc://en/ta/man/translate/translate-names]])
808	HEB	7	14	fh67	figs-explicit	οὐδὲν Μωϋσῆς ἐλάλησεν	1		Here the author refers to the law that **Moses** received from God and gave to the people of Israel. This law contained instructions about who would serve as priests, and the only instructions that Moses received were about how people from the tribe of Levi would serve as priests. If your readers would misunderstand what the author means by **Moses said nothing**, you could make the idea more explicit. Alternate translation: “Moses wrote nothing in the law” or “God gave Moses nothing to say in the law” (See: [[rc://en/ta/man/translate/figs-explicit]])
809	HEB	7	14	onns	figs-explicit	περὶ ἱερέων οὐδὲν	1		Here, the phrase **nothing concerning priests** indicates that the law of **Moses** contains no instructions or indications about people from the tribe of **Judah** serving as priests. If your readers would misunderstand **nothing concerning priests**, you could make the idea more explicit. Alternate translation: “nothing about some of them acting as priests” (See: [[rc://en/ta/man/translate/figs-explicit]])
810	HEB	7	15	uf6c	writing-pronouns	ἐστιν	1		Here, the word **this** could refer to: (1) the author’s claim that God changed the priesthood. Alternate translation: “the change in priesthood is” or “the fact that God has changed the priesthood is” (2) more generally to what the author is arguing about Jesus and the priests who are descended from Levi. Alternate translation: “what I am arguing is” or “what I have said is” (See: [[rc://en/ta/man/translate/writing-pronouns]])
811	HEB	7	15	jn1p		καὶ περισσότερον ἔτι κατάδηλόν ἐστιν	1	What we say is clearer yet	Here, the phrase **still even more obvious** is a stronger form of the phrase “{it is} obvious” in [7:14](../07/14.md). The author’s point is that everyone must acknowledge that **this** (see the previous note) is true given that the following **if** statement is also true. If your readers would misunderstand **still even more obvious**, you could use a word or phrase that introduces something that everyone must agree with. Alternate translation: “And everyone must agree that this is true” or “And everyone knows that this is surely correct”
812	HEB	7	15	md9i	grammar-connect-condition-fact	εἰ…ἀνίσταται ἱερεὺς ἕτερος	1	if another priest arises	Here the author is speaking as if **another priest** “emerging” were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what the author is saying is not certain, then you could express the idea by using a word such as “because” or “since.” Alternate translation: “now that another priest has emerged” or “because another priest has emerged” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]])
813	HEB	7	15	i17g	figs-explicit	ἱερεὺς ἕτερος	1	General Information:	Here, the phrase **another priest** refers to Jesus, who is a different kind of **priest** than the priests who are descended from Levi. If your readers would misunderstand who **another priest** is, you could make it more explicit. Alternate translation: “Jesus, who is a different priest,” (See: [[rc://en/ta/man/translate/figs-explicit]])
814	HEB	7	15	chxb	figs-metaphor	ἀνίσταται	1		Here the author speaks of how Jesus has become a priest as if he were a person “emerging” from underneath a covering or screen. He speaks in this way to indicate that Jesus became a **priest** at a specific point in time. If your readers would misunderstand **emerges**, you could use a word or phrase that refers to becoming a priest. Alternate translation: “takes office” or “begins to serve” (See: [[rc://en/ta/man/translate/figs-metaphor]])
815	HEB	7	15	z1yl	translate-unknown	κατὰ τὴν ὁμοιότητα Μελχισέδεκ	1	in the likeness of Melchizedek	Here, the phrase **according to the likeness of** means something very similar to “according to the order of.” See how you translated that phrase in [7:11](../07/11.md). If possible, use similar but not identical words here. The word **likeness** emphasizes similar behavior and identity, while “order” emphasizes similar requirements and duties. Alternate translation: “much like how Melchizedek was a priest” or “with a priesthood much like Melchizedek’s priesthood” (See: [[rc://en/ta/man/translate/translate-unknown]])
816	HEB	7	15	afqi	figs-abstractnouns	κατὰ τὴν ὁμοιότητα Μελχισέδεκ	1		If your language does not use an abstract noun for the idea behind **likeness**, you could express the idea by using an adjective such as “like” or “similar.” Alternate translation: “who is like Melchizedek” or “who is similar to Melchizedek” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
817	HEB	7	16	nt6b	writing-pronouns	ὃς…γέγονεν	1		Here, the word **who** refers back to the phrase “another priest” in the previous verse ([7:15](../07/15.md)). If your readers would misunderstand to whom **who** refers, you could make it explicit. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “That priest has become one” (See: [[rc://en/ta/man/translate/writing-pronouns]])
818	HEB	7	16	fr4a	figs-infostructure	οὐ κατὰ νόμον ἐντολῆς σαρκίνης…ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου	1	It was not based on the law	If your language would not put the negative statement before the positive statement, you could reverse them. Alternate translation: “according to the power of an indestructible life, not according to a law of a fleshly command” (See: [[rc://en/ta/man/translate/figs-infostructure]])
819	HEB	7	16	erq7	figs-possession	νόμον ἐντολῆς σαρκίνης	1	the law of fleshly descent	Here the author uses the possessive form to indicate that **a law** that includes **a fleshly command**. If your readers would misunderstand that form, you could express the idea in a more natural way. Alternate translation: “according to a fleshly command in the law” (See: [[rc://en/ta/man/translate/figs-possession]])
820	HEB	7	16	el4j	figs-explicit	ἐντολῆς σαρκίνης	1		Here, the phrase **fleshly command** refers to a **command** that: (1) deals with what is **fleshly**, specifically how humans have children. In other words, the **command** relates to how priests need to be descended from Levi. Alternate translation: “of a command about physical descent” (2) applies to people who are **fleshly**, that is, those who are alive now and who do not have resurrected bodies. Alternate translation: “of command that deals with this life” (See: [[rc://en/ta/man/translate/figs-explicit]])
821	HEB	7	16	l4mg	figs-abstractnouns	ἐντολῆς σαρκίνης	1		If your language does not use an abstract noun for the idea behind **command**, you could express the idea by using a verb such as “command.” Alternate translation: “that commands what is fleshly” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
822	HEB	7	16	kw1a	figs-possession	κατὰ δύναμιν ζωῆς ἀκαταλύτου	1		Here the author uses the possessive form to indicate that **power** comes from or is based in the **indestructible life**. If your readers would misunderstand that form, you could express the idea in a more natural way. Alternate translation: “according to the power that comes from an indestructible life” (See: [[rc://en/ta/man/translate/figs-possession]])
823	HEB	7	16	oiwa	figs-abstractnouns	κατὰ δύναμιν ζωῆς ἀκαταλύτου	1		If your language does not use abstract nouns for the ideas behind **power** and **life**, you could express the ideas in another way. Alternate translation: “according to how powerful he is because he never stops living” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
824	HEB	7	16	m4kl	figs-explicit	ζωῆς ἀκαταλύτου	1		Here, the phrase **indestructible life** refers to how Jesus died but then resurrected and is alive again. The phrase also explains what being a priest “forever” (see [Psalm 110:4](../psa/110/04.md)) means. The author will cite this Psalm again in the following verse. If your readers would misunderstand **indestructible life**, you could make what it refers to more explicit. Alternate translation: “of a life that death could not destroy” (See: [[rc://en/ta/man/translate/figs-explicit]])
825	HEB	7	17	xmj8	grammar-connect-logic-result	γὰρ	1	For scripture witnesses about him	Here, the word **For** introduces the evidence or proof that Jesus has become a priest “according to the power of an indestructible life” (see [7:16](../07/16.md)). If your readers would misunderstand **For**, you could use a word or phrase that introduces evidence or proof. Alternate translation: “You know that is true because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
826	HEB	7	17	gqya	figs-activepassive	μαρτυρεῖται	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **testified** rather than focusing on who or what does the “testifying.” If you must state who did the action, the author implies that “God” did it when he spoke [Psalm 110:4](../psa/110/04.md). Alternate translation: “God is testifying” or “the Psalm is testifying” (See: [[rc://en/ta/man/translate/figs-activepassive]])
827	HEB	7	17	t8nv	writing-quotations	μαρτυρεῖται	1		Here the author quotes from an important text, the Old Testament scriptures. He does not introduce the words as a quotation but instead introduces them as something that has been **testified**. However, the audience would have understood that these were words from the Old Testament, specifically from [Psalm 110:4](../psa/110/04.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “it is being testified in the Scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]])
828	HEB	7	17	oo1b	figs-quotations	μαρτυρεῖται…ὅτι σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ	1		If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “it is being testified that he is a priest forever, after the order of Melchizedek” (See: [[rc://en/ta/man/translate/figs-quotations]])
829	HEB	7	17	g6zd		σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ	1	according to the order of Melchizedek	Since the author repeats here the same words that he quoted in [5:6](../05/06.md), you should translate these words in exactly the same way as you did in that verse.
830	HEB	7	18	bzht	grammar-connect-words-phrases	μὲν γὰρ	1		Here, the word **For** introduces an explanation of what the quote in the previous verse means. The phrase **on the one hand** signals to the audience that this explanation has two parts. The second part begins with “on the other hand” in [7:19b](../07/19.md). If your readers would misunderstand **For on the one hand**, you could use words that introduce a two-part explanation. If you use the following alternate translation, you will need to follow something like the alternate translation for “on the other hand” in 7:19b. Alternate translation: “First then” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
831	HEB	7	18	dm50	figs-abstractnouns	ἀθέτησις…γίνεται προαγούσης ἐντολῆς	1		If your language does not use abstract nouns for the ideas behind **annulment** and **commandment**, you could express the ideas by using verbs such as “annul” and “command.” Alternate translation: “what was formerly commanded is annulled” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
832	HEB	7	18	x8tw	figs-explicit	προαγούσης ἐντολῆς	1		Here, the phrase **the former commandment** identifies what God commanded Moses to tell the people about how the descendants of Levi would serve as priests and what they would do. If your readers would misunderstand what **commandment** this is, you could make the idea more explicit. Alternate translation: “of the former commandment about the Levitical priesthood” or “of the former commandment concerning priests in Moses’s law” (See: [[rc://en/ta/man/translate/figs-explicit]])
833	HEB	7	18	ez4i	figs-doublet	ἀσθενὲς, καὶ ἀνωφελές	1		These two terms mean basically the same thing and are used together to emphasize how ineffective the “former commandment” was. If your language does not use repetition to do this, or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “is very weak” or “cannot accomplish anything” (See: [[rc://en/ta/man/translate/figs-doublet]])
834	HEB	7	19	t5w7	grammar-connect-logic-result	γὰρ	1		Here, the word **For** introduces support for how the “former commandment” is “weak and useless” (see [7:18](../07/18.md)). If your readers would misunderstand **For**, you could use a comparable word or phrase that introduces support for a claim. Alternate translation: “indeed,” or “that is because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
835	HEB	7	19	ia8j	figs-personification	οὐδὲν…ἐτελείωσεν ὁ νόμος	1	the law made nothing perfect	Here the author speaks of **the law** as if it were a person who was ineffective and could “perfect” nothing. He speaks in this way to indicate that the system of laws that God gave through Moses, particularly the laws about priests, did not lead to people or things becoming “perfect.” If your readers would misunderstand this figure of speech, you could express the idea in another way. Alternate translation: “the law was not something that people could follow to become perfect” or “nothing was perfected through Moses’s law” (See: [[rc://en/ta/man/translate/figs-personification]])
836	HEB	7	19	otzd	grammar-connect-words-phrases	δὲ	1		Here, the phrase **on the other hand** introduces the second part of the author’s explanation. Make sure you translate this phrase so that it works well with how you translated “on the one hand” in [7:18](../07/18.md). Alternate translation: “and second, there” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
837	HEB	7	19	stc2	figs-abstractnouns	ἐπεισαγωγὴ…κρείττονος ἐλπίδος	1	a better hope is introduced	If your language does not use abstract nouns for the ideas behind **introduction** and **hope**, you could express the idea by using verbs such as “introduce” and “hope.” Alternate translation: “God introduces something better for which we hope” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
838	HEB	7	19	xp1h	figs-metonymy	κρείττονος ἐλπίδος	1	a better hope is introduced	Here, the word **hope** figuratively refers to the contents of the **hope**, or what believers confidently expect. If your readers would misunderstand **hope**, you could clarify that the author is referring to the contents of this **hope**. Alternate translation: “of the better things that we hope for” (See: [[rc://en/ta/man/translate/figs-metonymy]])
839	HEB	7	19	c9tz	figs-go	ἐγγίζομεν τῷ Θεῷ	1	through which we come near to God	Here, the phrase **come near** refers to getting close to something but not necessarily being right next to it. Here, the author wants believers to approach God in heaven. This means that they enter into God’s presence. If your readers would misunderstand **come near**, you could use a word or phrase that refers to being in someone’s presence. Alternate translation: “we go before God” (See: [[rc://en/ta/man/translate/figs-go]])
840	HEB	7	20	e97r	translate-versebridge		0	General Information:	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 background information about how the Israelite priests were not appointed with an oath while Jesus was appointed with an oath in a first sentence. Then, you could put the comparison between how Jesus was appointed with an oath and how he is the guarantor of a better covenant in a second sentence. Alternate translation: “For indeed they without swearing an oath are become priests, but he with an oath-taking, through God saying to him, “The Lord swore and will not change his mind: ‘You are a priest forever.’” So, by as much as not without swearing an oath,” (See: [[rc://en/ta/man/translate/translate-versebridge]])
841	HEB	7	20	f3cd	grammar-connect-words-phrases	καθ’ ὅσον	1	General Information:	Here, the phrase **by as much as** introduces the first half a comparison that the author will complete in [7:22](../07/22.md). The point is that, just as **swearing an oath** is more guaranteed than not using an oath, so Jesus’s priesthood and covenant are better than the priesthood of the descendant’s of Levi. If your readers would misunderstand **by as much as**, you could use a form that introduces a comparison between two situations or concepts. Alternate translation: “just as it was” or “in the same way that it was” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
842	HEB	7	20	ziqe	figs-litotes	οὐ χωρὶς ὁρκωμοσίας	1		The phrase **not without swearing** is a negative understatement that emphasizes that God most definitely did “swear” an **oath**. If this is confusing in your language, you could express the meaning positively. Alternate translation: “definitely with swearing an oath” (See: [[rc://en/ta/man/translate/figs-litotes]])
843	HEB	7	20	vf69	figs-explicit	οὐ χωρὶς ὁρκωμοσίας	1	And it was not without an oath!	Here the author again refers to [Psalm 110:4](../psa/110/04.md), which states that the Lord “swears” that “you are a priest forever.” The author quotes this Psalm again in the following verse. If your readers would misunderstand what is the content of the **oath**, you could make it explicit. Alternate translation: “not without swearing an oath about the priesthood of the Messiah” (See: [[rc://en/ta/man/translate/figs-explicit]])
844	HEB	7	20	v343	figs-infostructure	ὁρκωμοσίας, οἱ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες,	1	And it was not without an oath!	Here the author begins a comment about the **oath** and priests. This comment continues to the end of [7:21](../07/21.md). The ULT has used em-dashes to make it clear that these words are extra information that explain **not without swearing an oath**. If your readers would misunderstand that the author is explaining **not without swearing an oath** before continuing the comparison (which he does continue in [7:22](../07/22.md), you could use a form that indicates that the author is about to give extra explanatory information. If you do, make sure that you properly signal the end of this extra information at the end of 7:22. Alternate translation: “swearing an oath—by the way, they indeed without swearing an oath are become priests” (See: [[rc://en/ta/man/translate/figs-infostructure]])
845	HEB	7	20	atus	grammar-connect-words-phrases	μὲν γὰρ	1	And it was not without an oath!	Here, the word **For** introduces an explanation of about why it is important there was an **oath**. The word **indeed** signals to the audience that this explanation has two parts. The second part begins with “but” in [7:21a](../07/21.md). If your readers would misunderstand **for indeed**, you could use words that introduce a two-part explanation. Alternate translation: “now on the one hand” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
846	HEB	7	20	jrue	writing-pronouns	οἱ	1	And it was not without an oath!	Here, the word **they** refers to the priests who are descended from Levi about whom God gave laws through Moses. If your readers would misunderstand to whom **they** refers, you could make it explicit. Alternate translation: “the Levitical priests” or “the Levites” (See: [[rc://en/ta/man/translate/writing-pronouns]])
847	HEB	7	20	n5bi	figs-explicit	χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες	1	And it was not without an oath!	Here the author points out that God did not “swear” an **oath** when he appointed the descendants of Levi to be priests. Instead, he gave laws and regulations through Moses. If your readers would misunderstand what the author is claiming, you could make it more explicit. Alternate translation: “are appointed priests by God without him swearing an oath” (See: [[rc://en/ta/man/translate/figs-explicit]])
848	HEB	7	21	q1vm	grammar-connect-words-phrases	δὲ	1	And it was not without an oath!	Here, the word **but** introduces the second part of the author’s explanation. Make sure you translate this word so that it works well with how you translated “indeed” in [7:20](../07/20.md). Alternate translation: “but on the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
849	HEB	7	21	y3uo	figs-ellipsis	ὁ…μετὰ	1	And it was not without an oath!	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 end of the previous verse ([7:20](../07/20.md)). Alternate translation: “he became a priest with” (See: [[rc://en/ta/man/translate/figs-ellipsis]])
850	HEB	7	21	hook	writing-pronouns	ὁ…μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αὐτόν	1	And it was not without an oath!	Here, the words **he** and **him** refer to Jesus the Son. The phrase **the one saying** refers to God the Father. If your readers would misunderstand to whom these words refer, you could make it explicit. Alternate translation: “the Son with an oath-taking, through God the Father saying to him” (See: [[rc://en/ta/man/translate/writing-pronouns]])
851	HEB	7	21	ythb	figs-abstractnouns	μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αὐτόν	1	And it was not without an oath!	If your language does not use an abstract noun for the idea behind **oath-taking**, you could express the idea by using a verbal phrase such as “taking an oath.” Alternate translation: “through God taking an oath when he said to him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
852	HEB	7	21	fzr9	writing-quotations	διὰ τοῦ λέγοντος πρὸς αὐτόν	1	And it was not without an oath!	Here the author quotes from an important text, the Old Testament scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken to Christ. However, the audience would have understood that this was a quotation from the Old Testament, specifically from [Psalm 110:4](../psa/110/04.md). Since the author introduces the quotation as words that God has said to Christ, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “through the one speaking to him” (See: [[rc://en/ta/man/translate/writing-quotations]])
853	HEB	7	21	o4wg	figs-quotations	πρὸς αὐτόν, ὤμοσεν Κύριος, καὶ οὐ μεταμεληθήσεται, σὺ ἱερεὺς εἰς τὸν αἰῶνα;	1	And it was not without an oath!	If you do not use this form in your language, you could translate the quotation as an indirect quote instead of as a direct quote. Alternate translation: “to him that the Lord swore and will not change his mind, saying that he is a priest forever—” (See: [[rc://en/ta/man/translate/figs-quotations]])
854	HEB	7	21	zw04	figs-123person	ὤμοσεν Κύριος, καὶ οὐ μεταμεληθήσεται	1	And it was not without an oath!	Here, God speaks the quotation, but the **Lord** in the quotation is God. If your readers would misunderstand why God is referring to himself in the third person, you could use the first person instead. Alternate translation: “I, the Lord, swore and will not change my mind” (See: [[rc://en/ta/man/translate/figs-123person]])
855	HEB	7	21	xbtg	figs-idiom	οὐ μεταμεληθήσεται	1	And it was not without an oath!	Here, the phrase **change his mind** refers to how somebody first decides to do one thing but then later decides to do something different. The quotation indicates that **the Lord** will not decide to do something different. If your readers would misunderstand **change his mind**, you could use a comparable expression. Alternate translation: “will not revoke what he has said” or “will not decide to do something different” (See: [[rc://en/ta/man/translate/figs-idiom]])
856	HEB	7	21	qtfs	figs-quotesinquotes	οὐ μεταμεληθήσεται, σὺ ἱερεὺς εἰς τὸν αἰῶνα	1	And it was not without an oath!	If a direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “will not change his mind, swearing that you are a priest forever” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]])
857	HEB	7	21	e5v1		σὺ ἱερεὺς εἰς τὸν αἰῶνα	1	And it was not without an oath!	Since the author repeats here the same words that he quoted in [7:17](../07/17.md) (although he does not include the phrase “according to the order of Melchizedek”), you should translate these words in exactly the same way as you did in that verse.
858	HEB	7	22	h462	grammar-connect-words-phrases	κατὰ τοσοῦτο	1	Connecting Statement:	Here, the phrase **according to so much more** introduces the second half of the comparison that the author began in the first part of [7:20](../07/20.md). The comparison indicates that the difference in greatness between a priesthood with an oath and a priesthood without an oath is comparable to the difference in greatness between the covenants that these priesthoods are part of. In other words, the covenant that Jesus “guarantees” is greater than the covenant that God gave through Moses, just like his priesthood that is guaranteed by an oath is greater than the priesthood that God gave to the descendants of Levi. If your readers would misunderstand **according to so much more**, you could use a form that expresses a comparison between two situations or concepts. Alternate translation: “by that much” or “by so much” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
859	HEB	7	22	e23d	translate-unknown	γέγονεν ἔγγυος	1	has given the guarantee of a better covenant	Here, the word **guarantor** refers to a person who makes sure that people do what they promised or agreed to do. In other words, Jesus is the one who ensures that the **better covenant** be carried out. If your readers would misunderstand **guarantor**, you could use a comparable word or phrase. Alternate translation: “ensures the fulfillment” or “makes certain the accomplishment” (See: [[rc://en/ta/man/translate/translate-unknown]])
860	HEB	7	22	qn5c	figs-explicit	κρείττονος διαθήκης	1	has given the guarantee of a better covenant	Here the audience would have inferred that the **covenant** is **better** than the “old covenant,” the one that God gave through Moses to the Israelites. If your readers would not make this inference, you could make the idea more explicit. Alternate translation: “of a covenant that is better than the covenant that God gave through Moses” (See: [[rc://en/ta/man/translate/figs-explicit]])
861	HEB	7	23	cdsy	grammar-connect-words-phrases	καὶ οἱ μὲν…γεγονότες	1	has given the guarantee of a better covenant	Here, the word **And** indicates that the author is adding a new point or topic to what he is discussing. The phrase **on the one hand** signals to the reader that this new point occurs in two contrasting parts. If your readers would misunderstand **And** and **on the one hand**, you could use words or phrases that more clearly introduce a new point in two contrasting parts. Make sure that you express the second half of the contrast in [7:24](../07/24.md) so that it fits with what you do here. Alternate translation: “Now on the one hand, the ones having become” or “First, the ones having become” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
862	HEB	7	23	ygc6	figs-explicit	πλείονές	1	has given the guarantee of a better covenant	Here the author is primarily interested in how there were **many** priests serving one after the other. He is not speaking about how **many** priests served at one time. If your readers would misunderstand **many**, you could clarify that the author is referring to the long sequence of priests who served one after the other. Alternate translation: “many in a row” or “many throughout time” (See: [[rc://en/ta/man/translate/figs-explicit]])
863	HEB	7	23	yeb6	figs-activepassive	θανάτῳ κωλύεσθαι παραμένειν	1	has given the guarantee of a better covenant	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **prevented** rather than focusing on what does the “preventing.” Alternate translation: “death prevents them from continuing” (See: [[rc://en/ta/man/translate/figs-activepassive]])
864	HEB	7	23	vn5m	figs-abstractnouns	θανάτῳ	1	has given the guarantee of a better covenant	If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “by how they die” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
865	HEB	7	23	tfba	figs-explicit	παραμένειν	1	has given the guarantee of a better covenant	Here the author implies that they **are prevented {from} continuing** to be priests. If your readers would not make this inference, you could make it explicit. Alternate translation: “from continuing to be priests” or “from continuing to act as priests” (See: [[rc://en/ta/man/translate/figs-explicit]])
866	HEB	7	24	ywjc	grammar-connect-words-phrases	ὁ δὲ	1	he has a permanent priesthood	Here, the words **but** and **on the other hand** introduce the second part of the contrast that the author began in [7:23](../07/23.md). Make sure you express the idea here in a way that matches how you introduced the first half of the contrast in the previous verse. Alternate translation: “and on the other hand, he” or “but second, he” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
867	HEB	7	24	y2uu	writing-pronouns	ὁ	1	he has a permanent priesthood	Here, the word **he** refers to Jesus. If your readers would misunderstand to whom **he** refers, you could make it explicit. Alternate translation: “the Son” or “Jesus the Son” (See: [[rc://en/ta/man/translate/writing-pronouns]])
868	HEB	7	24	z20u	figs-explicit	μένειν αὐτὸν εἰς τὸν αἰῶνα	1	he has a permanent priesthood	Here, the phrase **he remains forever** means something similar to the phrase “indestructible life” in [7:16](../07/16.md): Jesus lives forever, that is, he will never die. If your readers would misunderstand **he remains forever**, you could express the idea more clearly. Alternate translation: “he remains alive forever” or “his life never ends” (See: [[rc://en/ta/man/translate/figs-explicit]])
869	HEB	7	24	u941	figs-abstractnouns	ἀπαράβατον ἔχει τὴν ἱερωσύνην	1	he has a permanent priesthood	If your language does not use an abstract noun for the idea behind **priesthood**, you could express the idea by using a verb such as “imitate.” Alternate translation: “is permanently a priest” or “who permanently acts as a priest” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
870	HEB	7	25	a4gg	grammar-connect-logic-result	ὅθεν	1	Therefore he	Here, the phrase **because of which** introduces a conclusion based on the fact that Jesus has “the permanent priesthood” ([7:24](../07/24.md)). If your readers would misunderstand **because of which**, you could use a natural form that introduces a conclusion. Alternate translation: “as a result of which” or “so that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
871	HEB	7	25	sn4h	figs-explicit	σῴζειν εἰς τὸ παντελὲς	1	Therefore he	Here, **completely** identifies the way that Jesus “saves” people as something that he himself does totally and finally. In other words, he does not need someone else to assist him in “saving” his people. If your readers would misunderstand **completely**, you could express the idea more explicitly. Alternate translation: “to save entirely” or “to save all the way” (See: [[rc://en/ta/man/translate/figs-explicit]])
872	HEB	7	25	b182	figs-go	τοὺς προσερχομένους…τῷ Θεῷ	1	those who approach God through him	Here, the word **approaching** refers to getting close to something but not necessarily being right next to it. Here, the author speaks of people **approaching God**. This means that they enter into God’s presence. If your readers would misunderstand **approaching**, you could use a word or phrase that refers to being in someone’s presence. Alternate translation: “the ones going before God” (See: [[rc://en/ta/man/translate/figs-go]])
873	HEB	7	25	l29k	grammar-connect-time-simultaneous	πάντοτε ζῶν	1	those who approach God through him	Here, the phrase **always living** could introduce: (1) another reason why he is **able to save completely**. Alternate translation: “because he always lives” (2) something that happens as part of or during his “saving” of those **approaching God through him**. Alternate translation: “as one who always lives” or “part of which is how he always lives” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]])
874	HEB	7	26	x23q	grammar-connect-words-phrases	γὰρ	1	has become higher than the heavens	Here, the word **For** introduces further explanation of the way in which Jesus serves as a priest. If your readers would misunderstand **For**, you could use a comparable word or phrase that introduces more explanation, or you could leave it untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
875	HEB	7	26	p677	writing-pronouns	τοιοῦτος…ἀρχιερεύς	1	has become higher than the heavens	Here, the word **such** could refer: (1) back to what the author said in the previous verses about how Jesus has a “permanent priesthood” and can “save completely” (see [7:24–25](../07/24.md)). Alternate translation: “that kind of high priest” (2) ahead to what the author will say in this and the following verses about the kind of high priest that Jesus is. Alternate translation: “the kind of high priest I am about to describe” (See: [[rc://en/ta/man/translate/writing-pronouns]])
876	HEB	7	26	gl1y	translate-unknown	καὶ ἔπρεπεν	1	has become higher than the heavens	Here, the word **suitable** identifies something or someone that is appropriate to a specific situation or task. The author’s point is that Jesus is the appropriate high priest to “save completely” everyone who believes in him. If your readers would misunderstand **suitable**, you could use a word or phrase that identifies this **high priest** as “appropriate” or “fitting.” Alternate translation: “was indeed fitting” or “was indeed the right one” (See: [[rc://en/ta/man/translate/translate-unknown]])
877	HEB	7	26	t182	figs-doublet	ὅσιος, ἄκακος, ἀμίαντος	1	has become higher than the heavens	The three words **holy**, **innocent**, and **pure** mean very similar things and emphasize that Jesus did not sin or do anything wrong. The word **holy** emphasizes how Jesus honored and pleased God. The word **innocent** identifies Jesus as a person who did not think about or plan evil deeds. The word **pure** indicates that Jesus did not do anything that would defile him or make him repulsive to God. If your language does not have words that fit with these three distinct ideas, you could express these three words with one or two words or with a phrase. Alternate translation: “sinless and perfect” or “without sin or evil” (See: [[rc://en/ta/man/translate/figs-doublet]])
878	HEB	7	26	xxf1		κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν	1	has become higher than the heavens	Here, the phrase **separated from the sinners** could refer to: (1) how Jesus is distinct from or different than **the sinners**. Alternate translation: “not one of the sinners” or “distinct from the sinners” (2) how Jesus does not come into contact with **sinners** because he is now **higher than the heavens**. Alternate translation: “dwelling far away from sinners” or “not coming into contact with the sinners”
879	HEB	7	26	cmq1	figs-explicit	ὑψηλότερος τῶν οὐρανῶν γενόμενος	1	has become higher than the heavens	Many people in the author’s culture believed that the space that they called “heaven” contained multiple layers or spheres of individual heavens. The author has already used the plural **heavens** in [4:14](../04/14.md). Here, the author uses this language without clarifying how many heavens there are. The main point is that Jesus is **higher than the heavens**. This could mean that: (1) Jesus is in the highest heaven, **higher** than all the other **heavens**. Alternate translation: “having come to the highest place in the heavens” (2) Jesus has gone beyond all the **heavens**. This could be a metaphor for how greatly God has honored him, or it could mean that Jesus has left the creation. Alternate translation: “having become more exalted than the heavens” or “having gone beyond the heavens” (See: [[rc://en/ta/man/translate/figs-explicit]])
880	HEB	7	27	yc7r	figs-abstractnouns	οὐκ ἔχει καθ’ ἡμέραν ἀνάγκην	1		If your language does not use an abstract noun for the idea behind **need**, you could express the idea by using a verb such as “need.” Alternate translation: “does not need each day” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
881	HEB	7	27	nfh7	figs-infostructure	καθ’ ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ	1		If your readers would find the order in which the author presents information confusing, you could rearrange the elements so that they appear in more natural order. Alternate translation: “a need each day to offer up sacrifices, first on behalf of his own sins and then on behalf of the those of the people, even as the high priests do” (See: [[rc://en/ta/man/translate/figs-infostructure]])
882	HEB	7	27	lxug	figs-explicit	ὥσπερ οἱ ἀρχιερεῖς	1		Here, the phrase **high priests** refers to other **high priests** besides Jesus, more specifically those who are descended from Levi and Aaron. If your readers would misunderstand **high priests**, you could make it more explicit which **high priests** these are. Alternate translation: “even as the other high priests” or “even as the Levitical high priests” (See: [[rc://en/ta/man/translate/figs-explicit]])
883	HEB	7	27	jdb8		πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ	1		Here the author uses words and ideas that are very similar to what he used in [5:3](../05/03.md). They are not the same words, but the main idea is very similar. Consider referring to that verse when you translate these words.
884	HEB	7	27	qnj1	grammar-connect-time-sequential	πρότερον…ἔπειτα	1		Here, the words **first** and **then** indicate sequence in time. In other words, only after making an offering **on behalf of his own sins** does the high priest do so **{on behalf of} {those} of the people**. If your readers would misunderstand **first** and **then**, you could use words or phrases that introduce two actions in a sequence. Alternate translation: “in the first place … and in the second place” or “first … and second” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])
885	HEB	7	27	ubdv	figs-idiom	ὑπὲρ τῶν ἰδίων ἁμαρτιῶν…τῶν τοῦ λαοῦ	1		Here, the phrase **on behalf of** someone’s sins means that the **sacrifices** are intended to deal with those sins. It does not mean that the **sacrifices** allow the sins or encourage the sins. If your readers would misunderstand **on behalf of** here, you could express the idea in a more natural way. Alternate translation: “to deal with his own sins … to deal with those of the people” or “for the forgiveness of his own sins … for the forgiveness of those of the people” (See: [[rc://en/ta/man/translate/figs-idiom]])
886	HEB	7	27	b6nv	writing-pronouns	τῶν ἰδίων…ἐποίησεν…ἑαυτὸν	1		Here, the phrase **his own** refers to any one of the **high priests**. The words **he** and **himself** refer to Jesus. If your readers would misunderstand to whom these words refer, you could make it more explicit. Alternate translation: “the high priest’s own … Jesus did … himself” (See: [[rc://en/ta/man/translate/writing-pronouns]])
887	HEB	7	27	nqlp	grammar-connect-logic-result	γὰρ	1		Here, the word **for** introduces the reason why Jesus did not **have each day a need** to do what the **high priests** did. If your readers would misunderstand **for**, you could use a word or phrase that introduces a reason. Alternate translation: “because” or “since” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
888	HEB	7	27	ciag	writing-pronouns	τοῦτο…ἐποίησεν	1		Here, the word **this** refers to the result of the **sacrifices** that the author mentioned earlier in the verse. He means that Jesus successfully dealt with or removed sins, which is what those **sacrifices** were meant to do. If your readers would misunderstand **this**, you could make what it refers to more explicit. Alternate translation: “he successfully took away sins” or “he did what these priests were supposed to do” (See: [[rc://en/ta/man/translate/writing-pronouns]])
889	HEB	7	27	uoky	translate-unknown	ἐφάπαξ	1		Here, the phrase **once and never again** indicates that something occurred one time and will not or does not need to occur again. If your readers would misunderstand **once and never again**, you could use a word or phrase that refers to one, definitive moment. Alternate translation: “only one time” or “once only” (See: [[rc://en/ta/man/translate/translate-unknown]])
890	HEB	7	28	e8a6	grammar-connect-words-phrases	γὰρ	1	the law appoints as high priests men who have weaknesses	Here, the word **For** introduces a summary statement for what the author has argued in [7:18–27](../07/18.md). If your readers would misunderstand **For**, you could use a comparable word or phrase that introduces a summary statement. Alternate translation: “As you can see,” or “So,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
891	HEB	7	28	n693	figs-personification	ὁ νόμος…καθίστησιν	1	the law appoints as high priests men who have weaknesses	Here the author speaks of **the law** as if it were a person who could “appoint” people as high priests. He speaks in this way to indicate that these high priests fulfill what is written in the law about high priests. If your readers would misunderstand this figure of speech, you could refer to the one who gave **the law** as the one who **appoints**, or you could express the idea in another natural way. Alternate translation: “in the law it is written that someone should appoint” or “according to the law, one must appoint” (See: [[rc://en/ta/man/translate/figs-personification]])
892	HEB	7	28	il92	figs-explicit	ὁ νόμος…ὁ λόγος…τῆς ὁρκωμοσίας, τῆς μετὰ τὸν νόμον	1	the law appoints as high priests men who have weaknesses	Here, the phrase **the law** refers to the **law** that God gave to Israel through Moses. The phrase **the word of the swearing of an oath** refers to what God had the author of [Psalm 110:4](../psa/110/04.md) write down. The Psalm was written **after** the law, which means that it can overrule what the **law** required. If your readers would misunderstand which **law** and **oath** the author is referring to, you could make it explicit. Alternate translation: “the law of Moses … but the Psalm that records the swearing of an oath, which was written after the law” (See: [[rc://en/ta/man/translate/figs-explicit]])
893	HEB	7	28	esfp	figs-gendernotations	ἀνθρώπους	1	the law appoints as high priests men who have weaknesses	In Israelite and Jewish culture, only **men** could be high priests, so the author is referring to **men** here. However, he is not emphasizing that the high priests were male, so you can use a non-gendered word if it is clearer. Alternate translation: “people” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
894	HEB	7	28	u5ny	figs-abstractnouns	ἀνθρώπους…ἔχοντας ἀσθένειαν	1	men who have weaknesses	If your language does not use an abstract noun for the idea behind **weakness**, you could express the idea by using an adjective such as “weak.” Alternate translation: “men who are weak” or “men who fail” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
895	HEB	7	28	lboj	figs-personification	ὁ λόγος…τῆς ὁρκωμοσίας, τῆς μετὰ τὸν νόμον, Υἱόν	1	men who have weaknesses	Just as with **law**, the author speaks of **the word of the swearing of an oath** as if it were a person who could “appoint” someone. He speaks in this way to indicate that the **Son** fulfill what God “swore” in [Psalm 110:4](../psa/110/04.md). If your readers would misunderstand this figure of speech, you could refer to the one who swore **the oath** as the one who **{appoints}**, or you could express the idea in another natural way. Alternate translation: “in the word of the swearing of an oath, which came after the law, it is written that God appoints a Son” (See: [[rc://en/ta/man/translate/figs-personification]])
896	HEB	7	28	gzm1	figs-possession	ὁ λόγος…τῆς ὁρκωμοσίας	1	the word of the oath, which came after the law, appointed a Son	Here the author uses the possessive form to describe a **word** that records how God “swore” **an oath**. If your readers would misunderstand that form, you could express the idea in a more natural way. Alternate translation: “the word that records how God swore an oath” (See: [[rc://en/ta/man/translate/figs-possession]])
897	HEB	7	28	yez2	figs-metonymy	ὁ λόγος…τῆς ὁρκωμοσίας	1	the word of the oath, which came after the law, appointed a Son	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 concerning the swearing of an oath” or “what God said about the swearing of an oath” (See: [[rc://en/ta/man/translate/figs-metonymy]])
898	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]])
899	HEB	7	28	r5lc		εἰς τὸν αἰῶνα τετελειωμένον	1	who has been made perfect	Here, the phrase **having been made perfect forever** could refer to: (1) who the **Son** is. Alternate translation: “who has been made perfect forever” (2) something that happened before the **Son** became a high priest. Alternate translation: “after he was made perfect forever”
900	HEB	7	28	fkl3	figs-activepassive	τετελειωμένον	1	who has been made perfect	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who is **made perfect** rather than focusing on the person doing the “perfecting.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God having made him perfect” (See: [[rc://en/ta/man/translate/figs-activepassive]])
901	HEB	8	intro	ks94			0		# Hebrews 8 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n * Teaching: The ministry of the Son (8:1–6)\n * Teaching: The new covenant (8:7–13)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [8:8–12](../08/08.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### New covenant\n\nIn [8:6–13](../08/06.md), the author refers to a “second,” “better,” or “new” covenant. All these phrases refer to the same covenant, the one that God promised in the words that the author quotes from [Jeremiah 31:31–34](../jer/31/31.md). This new covenant is “mediated” through Jesus the Son ([8:6](../08/06.md)), and when God initiates this covenant, the “first covenant” (the one God made with the Israelites through Moses) becomes “old” or “obsolete” ([8:13](../08/13.md)). In your translation, use words or phrases that refer to an agreement or formal contract between people or groups. (See: [[rc://en/tw/dict/bible/kt/covenant]])\n\n### The heavenly sanctuary\n\nIn [8:1–2](../08/01.md), the author refers to how Jesus has sat down at the right side of God’s throne and is a “servant of the holy place and the true tabernacle.” Most likely, the author considers the throne where Jesus sat down to be inside this heavenly sanctuary. Scholars debate whether “holy place” and “true tabernacle” are two different names for the same thing or whether the “holy place” is the most sacred area inside the “true tabernacle.” Either way, these names refer to the sanctuary in heaven where Jesus acts as a high priest. You should refer to the heavenly sanctuary with the same words that you use to refer to the earthly sanctuary. (See: [[rc://en/tw/dict/bible/kt/tabernacle]] and [[rc://en/tw/dict/bible/kt/holy]])\n\n## Important Figures of Speech in this Chapter\n\n### The “house” of Israel or Judah\n\nIn [8:8](../08/08.md), [10](../08/10.md), the quotation refers to the “house” of Israel or of Judah. In this context, “house” refers figuratively to groups of people who are connected because they are all descended from the same person or because they are all ruled by the same leader. In this case, both are true: the “house” refers to the people who are descended from Abraham and are ruled by a king. In [10](../08/10.md), the “house of Israel” refers to all the Israelites. In [8:8](../08/08.md), the “house of Israel” and the “house of Judah” refer to the two different kingdoms that the original kingdom of Israel split into. In both cases, the quotation is referring to all the Israelites. Consider using a natural way to refer to a group of people who go together. (See: [[rc://en/tw/dict/bible/other/house]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Was Jesus a priest when he lived and died on earth?\n\nIn [8:4](../08/04.md), the author argues that Jesus would not be a priest if he were on earth. His basis for this claim seems to be that God has already appointed priests to offer sacrifices on earth. Scholars frequently debate whether the author of Hebrews claims that Jesus served as a priest when he obeyed during his earthly life and when he died on the cross, or whether he only served as a priest after he came back to life and ascended to heaven. Either way, the author’s point in this verse is that Jesus would not be a priest if he were on earth right now. See the notes on this verse for ways to translate the contrary-to-fact condition. \n\n### What is the “fault” in the first covenant?\n\nIn [8:7](../08/07.md), the author implies that the “first covenant” was not “faultless.” However, in [8:8](../08/08.md), he claims that God finds “fault” with “them,” that is, the Israelites who received that covenant. Most likely, the the “fault” in the first covenant was that it did not enable the Israelites to keep the covenant, and so they failed. This contrasts with the “new covenant,” in which God will put his laws in the minds and hearts of his people. Since the people are the “fault” in the new covenant, there is no need to harmonize these two verses.
902	HEB	8	1	tw7l	grammar-connect-words-phrases	δὲ	1	Now	Here, the word **Now** introduces a new section in the author’s argument. If your readers would misunderstand **Now**, you could use a word or phrase that introduces a new section, or you could leave it untranslated. Alternate translation: “Next,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
903	HEB	8	1	nb8q	translate-unknown	κεφάλαιον…ἐπὶ τοῖς λεγομένοις	1	Connecting Statement:	Here, the word **point** refers to the main or most significant idea in a speech or argument. The author could be referring to the most significant idea in: (1) everything he is writing, including what follows. Alternate translation: “the most significant thing in what is being said is this” (2) what he has already said, not including what follows. Alternate translation: “the most significant thing in what has been said is this” (See: [[rc://en/ta/man/translate/translate-unknown]])
904	HEB	8	1	noty	figs-activepassive	τοῖς λεγομένοις	1	Connecting Statement:	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 **being said** rather than focusing on the person doing the “saying.” If you must state who did the action, the author implies that he himself did it. Alternate translation: “the things that I have said is this” (See: [[rc://en/ta/man/translate/figs-activepassive]])
905	HEB	8	1	m2b4	writing-pronouns	τοιοῦτον…ἀρχιερέα	1	We have a high priest	Here, the word **such** refers back to what the author has already said about how Jesus is a priest, particularly to the words in [7:26–28](../07/26.md). If your readers would misunderstand **such**, you could make what it refers to more explicit. Alternate translation: “the kind of high priest I have described, one” (See: [[rc://en/ta/man/translate/writing-pronouns]])
906	HEB	8	1	b8qy	translate-symaction	ἐκάθισεν ἐν δεξιᾷ	1	sat down at the right hand of the throne of the Majesty	When someone sits **at the right hand** of God (**the Majesty**), it symbolizes that person’s honor, authority, and ability to rule. If your readers would misunderstand what **sat down at the right hand** means, you could express the idea explicitly. Alternate translation: “he sat down to rule at the right hand” or “he took the place of honor and authority at the right hand” (See: [[rc://en/ta/man/translate/translate-symaction]])
907	HEB	8	1	kqzi	figs-metonymy	ἐν δεξιᾷ τοῦ θρόνου	1	sat down at the right hand of the throne of the Majesty	Here, **at the right hand** refers to the place next to a person’s right hand, which would be the “right side.” In the author’s culture, this side was associated with honor or authority. If your readers would misunderstand **at the right hand**, you could refer to the “right side.” Make sure that your readers understand that this side indicates that Jesus has honor and authority when he sits there. Alternate translation: “at the right side of the throne” or “in the honorable place next to the throne” (See: [[rc://en/ta/man/translate/figs-metonymy]])
908	HEB	8	1	u9kw	figs-euphemism	τῆς Μεγαλωσύνης	1	sat down at the right hand of the throne of the Majesty	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]])
909	HEB	8	1	hoom	figs-explicit	ἐν τοῖς οὐρανοῖς	1	sat down at the right hand of the throne of the Majesty	Many people in the author’s culture believed that the space that they called “heaven” contained multiple layers or spheres of individual heavens. Here, the author refers to how God’s throne can be found **in the heavens**. Since the author does not include details about **the heavens**, translate **heavens** with a word or phrase that refers to all of heavenly space, including the idea of multiple heavens if possible. Alternate translation: “in the heavenly realm” or “in the heavenly spaces” (See: [[rc://en/ta/man/translate/figs-explicit]])
910	HEB	8	2	utqk	figs-possession	τῶν ἁγίων λειτουργὸς καὶ τῆς σκηνῆς τῆς ἀληθινῆς	1	the true tabernacle that the Lord, not a man, set up	Here the author uses the possessive form to refer to **a servant** who serves in **the holy {place} and the true tabernacle**. If your readers would misunderstand that form, you could express the idea in a more natural way. Alternate translation: “a servant who belongs to the holy place and the true tabernacle” or “a servant in the holy place and the true tabernacle” (See: [[rc://en/ta/man/translate/figs-possession]])
911	HEB	8	2	c3y7	figs-explicit	τῶν ἁγίων…καὶ τῆς σκηνῆς τῆς ἀληθινῆς	1	the true tabernacle that the Lord, not a man, set up	Here, the phrases **holy {place}** and **true tabernacle** could describe: (1) the inner room of the sanctuary (**holy {place}**) and the entire sanctuary (**true tabernacle**). Alternate translation: “of the holy place in the true tabernacle” (2) the whole sanctuary from two different perspectives. Alternate translation: “of the holy place, that is, the true tabernacle” (See: [[rc://en/ta/man/translate/figs-explicit]])
912	HEB	8	2	lrb7	figs-explicit	τῆς σκηνῆς τῆς ἀληθινῆς	1	the true tabernacle that the Lord, not a man, set up	Here, the word **true** contrasts this **tabernacle** with the tabernacle that God had Moses build. The author does not mean that Moses’s tabernacle was “false” or wrong. Rather, he means that this (heavenly) **tabernacle** is more real and effective than Moses’s tabernacle. If your readers would misunderstand **true**, you could use a word or phrase that identifies the **tabernacle** as most real or effective. Alternate translation: “most effective tabernacle” or “the tabernacle that is closest to God” (See: [[rc://en/ta/man/translate/figs-explicit]])
913	HEB	8	2	m3nx	figs-gendernotations	ἄνθρωπος	1	the true tabernacle that the Lord, not a man, set up	Although the word **man** is masculine, the author is using it to refer to any human, whether male or female. If your readers would misunderstand **man**, you could use a non-gendered word or refer to both genders. Alternate translation: “a man or woman” (See: [[rc://en/ta/man/translate/figs-gendernotations]])
914	HEB	8	3	p6ol	grammar-connect-words-phrases	γὰρ	1	For every high priest is appointed	Here, the word **For** introduces an explanation of what the author has said in [8:1–2](../08/01.md) about how Christ is a high priest. This explanation continues in the following verses and compares and contrasts Christ with the Levitical priests. If your readers would misunderstand **For**, you could use a word or phrase that introduces an explanation, or you could leave it untranslated. Alternate translation: “Further,” or “Now I will say more about high priests:” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]])
915	HEB	8	3	gk0w	figs-explicit	πᾶς…ἀρχιερεὺς	1	For every high priest is appointed	Here, the phrase **every high priest** refers to all the descendants of Levi and Aaron who served as high priests. It does not refer to every high priest in every culture. If your readers would misunderstand **every high priest**, you could make the idea more explicit. Alternate translation: “every Israelite high priest” (See: [[rc://en/ta/man/translate/figs-explicit]])
916	HEB	8	3	su9j	figs-activepassive	πᾶς…ἀρχιερεὺς…καθίσταται	1	For every high priest 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 appoints every high priest” (See: [[rc://en/ta/man/translate/figs-activepassive]])
917	HEB	8	3	gauz	figs-doublet	δῶρά τε καὶ θυσίας	1	For every high priest is appointed	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. See you how you translated the same phrase in [5:1](../05/01.md). Alternate translation: “sacrifices” or “things presented to God” (See: [[rc://en/ta/man/translate/figs-doublet]])
918	HEB	8	3	qqnm		ἀναγκαῖον ἔχειν…καὶ τοῦτον	1	For every high priest is appointed	Alternate translation: “this one also must have” or “God requires this one also to have”
919	HEB	8	3	jcmr	writing-pronouns	τοῦτον	1	For every high priest is appointed	Here, the phrase **this one** refers back to Jesus, whom the author described in [8:1–2](../08/01.md). If your readers would misunderstand to whom **this one** refers, you could make it explicit. Alternate translation: “this high priest” or “Jesus, our high priest,” (See: [[rc://en/ta/man/translate/writing-pronouns]])
920	HEB	8	4	p2v6	grammar-connect-logic-result	οὖν	1	Now	Here, the word **Now** introduces an inference based on the claim that priests offer **gifts and sacrifices** ([8:3](../08/03.md)). The author’s points is that God already set up a priesthood **on earth** which offers the necessary **gifts**. Because Jesus does not belong to that priesthood (since he is not descended from Levi), he is not **a priest** on earth but only in heaven. If your readers would misunderstand **Now**, you could use a word or phrase that introduces an inference or a development. Alternate translation: “As you can see,” or “Therefore,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
921	HEB	8	4	no6j	writing-pronouns	ἦν…οὐδ’ ἂν ἦν ἱερεύς	1	Now	Here, the word **he** refers to Jesus. If your readers would misunderstand to whom **he** refers, you could make it explicit. Alternate translation: “Jesus were … he would not be a priest at all” (See: [[rc://en/ta/man/translate/writing-pronouns]])
922	HEB	8	4	t6kt	grammar-connect-condition-contrary	εἰ μὲν…ἦν ἐπὶ γῆς	1	Now	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 Jesus is not really **on earth** right now. He uses the statement that he knows is not true to show that Jesus can only be a high priest in heaven and not on earth. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if indeed he were actually on earth” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]])
923	HEB	8	4	yutw	figs-explicit	ἦν ἐπὶ γῆς	1	Now	Here the author does not mean that Jesus was never **on earth** or will never be **on earth**. Rather, he means that Jesus is not **on earth** right now, because he ascended into heaven (see [8:1](../08/01.md)). If your readers would misunderstand **he were on earth**, you could make the idea more explicit. Alternate translation: “he were currently on earth” or “he were now on earth instead of in heaven” (See: [[rc://en/ta/man/translate/figs-explicit]])
924	HEB	8	4	lw35	grammar-connect-logic-result	ὄντων τῶν προσφερόντων κατὰ νόμον τὰ δῶρα	1	Now	Here, the phrase **{since} there are** introduces the reason why Jesus **would not be a priest at all** if he were **on earth** right now. The author’s point is that God already appointed priests who serve on earth, and Jesus is not one of them. So, he is not a priest **on earth**. If your readers would misunderstand **{since} there are the ones offering**, you could make it clearer that this phrase gives the reason for the author’s claim. Alternate translation: “because the ones offering the gifts according to the law already exist” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]])
925	HEB	8	4	gfz1	figs-explicit	ὄντων τῶν προσφερόντων κατὰ νόμον τὰ δῶρα	1	according to the law	Here the author is referring to the priests who are descended from Levi who offer **gifts** and “sacrifices” as God commanded them to do through Moses. If your readers would misunderstand who these people are or which **law** this is, you could make the ideas more explicit. Alternate translation: “since the Levitical priests offer the gifts according to Moses’s law” (See: [[rc://en/ta/man/translate/figs-explicit]])
926	HEB	8	5	t3i8	translate-unknown	ὑποδείγματι καὶ σκιᾷ…τῶν ἐπουρανίων	1	They serve a copy and shadow of the heavenly things	Here, the words **example** and **shadow** describe something that is similar to and based on something else. The original thing is more real than the **example** and **shadow**, which is based on it. If your readers would misunderstand **example** and **shadow**, you could use words that refer to something that is based on or made to be like something else. Alternate translation: “something that is based on and similar to the heavenly things” or “a copy and imitation of the heavenly things” (See: [[rc://en/ta/man/translate/translate-unknown]])
927	HEB	8	5	m067	figs-doublet	ὑποδείγματι καὶ σκιᾷ	1		Here, the words **example** and **shadow** function together to describe something that is based on something else. It is probable that **example** emphasizes the way that the “copy” illustrates what the “original is like,” while **shadow** emphasizes how the “copy” is not as real or good as the “original.” If you do not have two words for these categories, you could use a single word or phrase to refer to something that is based on something else. Alternate translation: “a copy” or “an imperfect version” (See: [[rc://en/ta/man/translate/figs-doublet]])
928	HEB	8	5	zbl4	figs-explicit	τῶν ἐπουρανίων	1		Here, the phrase **heavenly things** refers specifically to the heavenly sanctuary, the “the true tabernacle” that the author referred to in [8:2](../08/02.md). If your readers would misunderstand what the **heavenly things** are, you could make the idea explicit. Alternate translation: “of the heavenly tabernacle” (See: [[rc://en/ta/man/translate/figs-explicit]])
929	HEB	8	5	k5r1	figs-activepassive	κεχρημάτισται Μωϋσῆς, μέλλων	1	It is just as Moses was warned by God when he was	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on **Moses**, who was **warned** rather than focusing on the person doing the “warning.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God warned Moses when he was about” (See: [[rc://en/ta/man/translate/figs-activepassive]])
930	HEB	8	5	ja1v	translate-unknown	κεχρημάτισται	1	It is just as Moses was warned by God when he was	Here, the word **warned** refers to receiving a message from God. This message could be a warning, an instruction, or a revelation. The main point is that the message requires a response. If your readers would misunderstand **warned**, you could use a word or phrase that refers to receiving a message from God. Alternate translation: “had been instructed” (See: [[rc://en/ta/man/translate/translate-unknown]])
931	HEB	8	5	agjf	grammar-connect-time-simultaneous	μέλλων	1	It is just as Moses was warned by God when he was	Here, the phrase **being about** introduces something that happened at the same time as **Moses** was **warned**. If your readers would misunderstand this relationship, you could make it clearer. Alternate translation: “at the time when he was about” (See: [[rc://en/ta/man/translate/

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