982 KiB
1 | Book | Chapter | Verse | ID | SupportReference | OrigQuote | Occurrence | GLQuote | OccurrenceNote |
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2 | HEB | front | intro | xy4n | 0 | Introduction to HebrewsPart 1: General IntroductionOutline of the Book of HebrewsHebrews 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.
Who wrote the Book of Hebrews?No 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. What is the Book of Hebrews about?In 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. How should the title of this book be translated?Translators 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]]) Part 2: Important Religious and Cultural ConceptsCan readers understand this book without knowing about the sacrifices and the work of the priests required in the Old Testament?It 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. How is the idea of blood used in the Book of Hebrews?Beginning in Hebrews 9:7, 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]]) Beginning in Hebrews 9:19, 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]]) When and where does Jesus make atonement in Hebrews?What does it mean to “take away sin”?See Isa 27:9? Part 3: Important Translation IssuesTerminology for sacred spaces and buildingsHow are the ideas of “holy” and “sanctify” represented in Hebrews in the ULT?The 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:
The UST will often be helpful as translators think about how to represent these ideas in their own versions. How should “we” and “you” be translated?Throughout the letter, “we” includes the author and the audience unless a note specifies otherwise. Similarly, “you” is always plural unless a note specifies otherwise. What are the major issues in the text of the Book of Hebrews?For 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.
(See: [[rc://en/ta/man/translate/translate-textvariants]]) | |||
3 | HEB | 1 | intro | aaf9 | 0 | Hebrews 1 General NotesStructure and Formatting
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, 7–13, which are quotations from books of poetry in the Old Testament. Special Concepts in this ChapterGod speaking ScriptureIn 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). 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. Old Testament quotationsWhen 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, which quotes from the Greek version of Deuteronomy 32:43. 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]]) The Son and the FatherIn 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]]) AngelsThe 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]]) Important Figures of Speech in this ChapterRhetorical questionsThe author asks rhetorical questions in 1:5, 13–14. 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]]) ParallelismsIn 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]]) InheritingIn 1:2, 4, 14, 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]]) Other Possible Translation Difficulties in this ChapterDescriptions of the Son in 1:3In 1:3, 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). 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). 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) means. Alternate translation: “thus, he has become” (2) a result that comes from “sitting at God’s right hand” (1:3). 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). The supporting statements that For introduces can be found in 1:5–14. 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, and the second quotation comes from 2 Samuel 7:14. 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. 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), 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. 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. 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). 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. 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). The audience would have understood that this was a quotation from the Old Testament, here from Psalm 102:25–27. 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, 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. 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. 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. 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. 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 NotesStructure and formatting
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 2:6–8, 12–13, which are quotations from the Old Testament. Special concepts in this chapterAngelsIn this chapter, the author continues to speak about angels. In 2:2, he refers to a tradition that says that God gave the law to Moses through angels. Then, in 2:5–9, 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). 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]]) Jesus as high priestIn 2:17, 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]]) Important Figures of Speech in this ChapterKinship languageThroughout this chapter, the author uses kinship language to describe those who believe in Jesus. They are God’s “sons” or “children” (2:10, 13–14), Jesus’ “brothers” (2:11–12, 17), and each is a “descendant of Abraham” (2:16). 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]]) Other Possible Translation Difficulties in this ChapterWho is the “man” in the quotation from Psalm 8?In 2:6–8, the author quotes from Psalm 8:4–6. 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). 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. 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). This reason continues into the next verse (2:3). 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). 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 about the need to “give attention,” or it could introduce support for the arguments in 1:5–14 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, 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 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. 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), 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, 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). 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). 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, 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. 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 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. 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), 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) 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, 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. 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, 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. 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, and the second quotation comes from Isaiah 8:18. 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), those who believe in him are also children of God (see also 2:10). 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. 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). 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). 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). 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. 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. 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 NotesStructure and Formatting
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 3:7b–11, 15, which are quotations from the Old Testament. Special Concepts in this Chapter“Today”The quotation from Psalm 95 includes the word “today.” The author mentions “today” again in 3:13, 15. 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 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]]) RestThe quotation from Psalm 95 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 so that you can decide what the author means when he uses “rest.” (See: [[rc://en/tw/dict/bible/other/rest]]) Important Figures of Speech in this ChapterThe “house” in 3:1–6In 3:1–6, 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, 5–6, “house” refers to a group of related people, God’s people. In 3:3–4, “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. (See: [[rc://en/tw/dict/bible/other/house]]) Rhetorical questionsThe author asks several questions in this chapter (see 3:16–18). 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, the second question in each verse answers the first question. In 3:18, 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. (See: [[rc://en/ta/man/translate/figs-rquestion]]) Other Possible Translation Difficulties in this ChapterThe quotation from Psalm 95David wrote Psalm 95 many years after the events that the Psalm refers to. You can read the story about these events in Num 14:1–38 (see also the related story in Exodus 17:1–7). 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]]) What does “for 40 years” modify?In 3:10, “for 40 years” tells how long the Israelites saw God’s works. However, in 3:17, 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. 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). 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. 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, 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). 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, 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, the author uses words that are very similar to the Greek translation of Numbers 12:7. 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, 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. 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. (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). 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. 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). 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, which refers to a story that can be found in Numbers 14:1–38. 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), there is another story that the author of the quotation may be referring to. In Exodus 17:1–7, 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). 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). 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, God speaks directly using first person pronouns. However, in 3:7–8, the author of the quotation refers to God in the third person. Use the same translation strategy that you used in 3:9. 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. 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). 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. 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). 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. 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. 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 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. 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. 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). 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, 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, 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 and “provocation” in 3:8. 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. 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, 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. 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. 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. 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 NotesStructure and Formatting
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 4:3–5, 7, which are words from the Old Testament. Special Concepts in this ChapterGod’s restThe 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]]) “Today”The quotation from Psalm 95 includes the word “today.” Much like in the previous chapter, the author references “today” several times (see 4:7–8). In 4:7, 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, 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]]) Joshua, David, and the audienceIn 4:7–9, 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]]) Jesus the high priestIn 4:14–15, much like in 2:17, 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. (See: [[rc://en/tw/dict/bible/kt/highpriest]]) Important Figures of Speech in this ChapterThe word of God as a swordIn 4:12, 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]]) Other Possible Translation Difficulties in this ChapterWho “speaks” the quotations?In 4:3–5, 7, 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]]) The logic of 4:3–7In 4:3–7, the author uses Genesis 2:2 to comment on Psalm 95:11. This is a complicated argument, and it is likely that the author is making several points. First (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 to show that the “rest” has been completed since God created the world. This means that the “rest” to which Psalm 95:11 refers has been available since then. This explains why the author says that the “rest” remains for some to enter (see 4:6). Second (2), he could be using what Genesis 2:2 says about “rest” to define what “rest” means in Psalm 95:11. 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). Since 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, 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. 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). 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). 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). 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), 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). 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). 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, 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, he could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (see 3:7). 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. 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; 4:3). 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, 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. 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. 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, 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: 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, he could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (see 3:7). 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. 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; 3:15). 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, 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. 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, he could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (see 3:7). 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). 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. 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, 6. 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. 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 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. 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. 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). 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). It may refer especially to 3:1, 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. 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. (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). 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. 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 NotesStructure and Formatting
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 5:5–6, which are words from the Old Testament. Special Concepts in this ChapterHigh priestIn 5:1–4, 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): (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]]) MelchizedekIn the entire Old Testament, only two passages mention Melchizedek: Psalm 110:4 and Genesis 14:18–20. 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 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]]) Important Figures of Speech in this ChapterMetaphor with “milk” and “solid food”In 5:12–14, 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]]) Other Possible Translation Difficulties in this ChapterJesus “learning obedience” and “being made perfect”In 5:8–9, 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. 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 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. 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. 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. 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, 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. 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. 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). Alternate translation: “after having been designated” (2) at the same time as when Jesus “became the source of eternal salvation” (see 5:9). 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, 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). 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). 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). 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). 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. 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 NotesStructure and Formatting
Special Concepts in this ChapterThe promise to Abraham (6:13–15)In 6:13–14, the author speaks about God’s promise to Abraham. He quotes directly from Genesis 22:17, but he also has in mind other times when God made similar promises to Abraham: Genesis 12:1–3; 15:1–21; 17:1–8. 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. “Swearing” and the “oath”In 6:13–18, 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]]) The heavenly sanctuaryIn 6:19–20, 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]]) Important Figures of Speech in this ChapterThe farming metaphor in 6:7–8In 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, 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, 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. Hope as an anchorIn 6:19, 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). 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. Other Possible Translation Difficulties in this ChapterThe “foundational” teachings in 6:1–2In 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: (1)
(2)
(3)
See the note at the beginning of 6:2 for translation suggestions for each of these options. Are those who “fall away” in 6:4–6 truly believers?In 6:4–5, the author gives a list of things that a person can experience but then still “fall away” (6:6). 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. 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) 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). 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 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; Acts 13:2–3; Acts 28:8; 1 Timothy 4:14. 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, 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. 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). 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. 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). 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 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. 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, 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. 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. 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). 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, 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). 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. 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). 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). 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. 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). Alternate translation: “as God promised” (2) how Abraham had “faith and patience” (see 6:12). 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), and he was 100 years old when Sarah gave birth to his son Isaac (see Genesis 21:1–5. 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. 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 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, 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). 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). 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). 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 and Leviticus 16:2. 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. 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, 10. 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 NotesStructure and Formatting
Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 7:17, 21, which are words from the Old Testament. Special Concepts in this ChapterHigh priestsIn 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]]) MelchizedekIn this chapter, the author refers to Melchizedek as he is described in Genesis 14:18–20, 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). 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]]) TithesIn 7:1–10, 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]]) “Swearing” and the “oath”Just 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]]) Other Possible Translation Difficulties in this ChapterThe “loin” of AbrahamIn 7:5, 10, the author refers to the “loin” of Abraham. This word is a polite way to refer to the male sexual organ. In 7:5, the author’s point is that all the Israelites are descended from Abraham, since they all come from his “loin.” In 7:10, 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). 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, 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. 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. 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. 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. 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) 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). 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. 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). 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. 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. 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, the author is describing the character “Melchizedek” as he appears in Genesis 14:18–20. 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). 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 from Psalm 110:4: “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. 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). 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). 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. 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. 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. 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. 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. 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). 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) 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). 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. 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. 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, 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. 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). 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. 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. 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, 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. 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, 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. 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. 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). 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. 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 (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. 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 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. 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: 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). 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). 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. 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. 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. 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 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. 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 NotesStructure and Formatting
Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 8:8–12, which are words from the Old Testament. Special Concepts in this ChapterNew covenantIn 8:6–13, 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. This new covenant is “mediated” through Jesus the Son (8:6), and when God initiates this covenant, the “first covenant” (the one God made with the Israelites through Moses) becomes “old” or “obsolete” (8:13). 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]]) The heavenly sanctuaryIn 8:1–2, 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]]) Important Figures of Speech in this ChapterThe “house” of Israel or JudahIn 8:8, 10, 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, the “house of Israel” refers to all the Israelites. In 8:8, 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]]) Other Possible Translation Difficulties in this ChapterWas Jesus a priest when he lived and died on earth?In 8:4, 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. What is the “fault” in the first covenant?In 8:7, the author implies that the “first covenant” was not “faultless.” However, in 8:8, 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. 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 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. 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. 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). 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). 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. 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/grammar-connect-time-simultaneous]]) |
932 | HEB | 8 | 5 | qb7g | figs-explicit | μέλλων ἐπιτελεῖν τὴν σκηνήν | 1 | was about to construct the tabernacle | Here the author refers to how God revealed to Moses what the tabernacle, the sanctuary that the Israelites used when they were in the desert, should be like. Moses then told the Israelites how to complete the tabernacle. You can read the instructions that God gave to Moses about the tabernacle and its service in Exodus 25–30. If your readers would misunderstand this clause, you could express the idea more explicitly. Alternate translation: “when he and the Israelites were going to construct the tabernacle” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
933 | HEB | 8 | 5 | vbkq | writing-quotations | γάρ φησίν | 1 | was about to construct the tabernacle | 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 God said to Moses. However, the audience would have understood that these were words from the Old Testament, specifically from Exodus 25:40. 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: “as God says” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
934 | HEB | 8 | 5 | on9c | figs-quotations | ὅρα, γάρ φησίν, ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει; | 1 | was about to construct the tabernacle | 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: “for he says that Moses should see that he makes everything according to the type that was shown to him on the mountain.” (See: [[rc://en/ta/man/translate/figs-quotations]]) |
935 | HEB | 8 | 5 | jk6i | figs-yousingular | ὅρα…ποιήσεις…σοι | 1 | See that | Because God is speaking to one person (Moses), you is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]]) |
936 | HEB | 8 | 5 | iym5 | figs-idiom | ὅρα | 1 | See that | Here, the phrase See that calls attention to or emphasizes the command that follows. It does not mean that Moses was supposed to See with his eyes. If your readers would misunderstand See that, you could use a comparable phrase that draws attention to the command. Alternate translation: “Be sure that” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
937 | HEB | 8 | 5 | kkcu | figs-explicit | πάντα | 1 | See that | Here, the word everything identifies all the features of the tabernacle. It does not refer to everything that exists or everything that Moses did. If your readers would misunderstand everything, you could make it clear that it refers to everything about the tabernacle. Alternate translation: “the whole tabernacle” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
938 | HEB | 8 | 5 | wf1p | translate-unknown | κατὰ τὸν τύπον | 1 | to the pattern | Here, the word type refers to the original version of something on which a copy is based. When everything is according to the type, that means that all the details of the copy match the details or the original. If your readers would misunderstand according to the type, you could use a phrase that refers to similarity to an original. Alternate translation: “just like the original” or “to match the initial version” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
939 | HEB | 8 | 5 | s9xe | figs-activepassive | τὸν δειχθέντα | 1 | that was shown to you | 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 type that was shown rather than focusing on the person doing the “showing.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “that I showed” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
940 | HEB | 8 | 5 | j3tz | figs-explicit | ἐν τῷ ὄρει | 1 | on the mountain | Here, the word mountain refers to Mount Sinai. Moses climbed up this mountain to meet God and receive God’s promises and commands for the Israelites. You can read about Moses climbing up Mount Sinai in Exodus 19; 24. If your readers would misunderstand what the author means when he refers to Moses being on the mountain, you could make the idea more explicit. Alternate translation: “on Mount Sinai” or “when I spoke to you on Mount Sinai” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
941 | HEB | 8 | 6 | qdj6 | grammar-connect-logic-contrast | νυνὶ δὲ | 1 | Connecting Statement: | Here, the phrase But now introduces what is true, in contrast to the hypothetical situation the author offered in 8:4. The word now does not refer to time here. If your readers would misunderstand But now, you could use a word or phrase that introduces reality in contrast to a hypothetical situation. Alternate translation: “In reality, though,” or “As it really is,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
942 | HEB | 8 | 6 | rt2a | translate-unknown | τέτυχεν | 1 | Christ has received | Here, the word obtained refers to how Jesus received the ministry from God. It does not mean that Jesus took it from God without God knowing. If your readers would misunderstand obtained, you could use a word or phrase that refers to receiving an office or beginning to act in a specific position. Alternate translation: “he has received” or “he has performed” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
943 | HEB | 8 | 6 | u8wv | figs-abstractnouns | διαφορωτέρας…λειτουργίας | 1 | Christ has received | If your language does not use an abstract noun for the idea behind ministry, you could express the idea by using a verb such as “minister” or “serve.” Alternate translation: “how he ministers in a way far superior way” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
944 | HEB | 8 | 6 | in57 | figs-explicit | διαφορωτέρας…λειτουργίας…κρείττονός…διαθήκης…κρείττοσιν ἐπαγγελίαις | 1 | mediator of a better covenant | Here the audience would have inferred that the ministry, covenant, and promises are superior or better than the “old” ministry, covenant, and promises, the ones 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: “a ministry far superior to the ministry of the Levites … of a covenant that is better than the one God made with the Israelites … promises that are better than those that God made through Moses” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
945 | HEB | 8 | 6 | sn6a | grammar-connect-words-phrases | ὅσῳ καὶ κρείττονός ἐστιν διαθήκης μεσίτης | 1 | Christ has received | Here, the phrase in as much as indicates that the difference between Jesus’s far superior ministry and the ministry of the Levitical priests is the same as the different between the better covenant and the covenant that God made with Israel. If your readers would misunderstand in as much as, you could use a word or phrase that introduces a comparison. Alternate translation: “as far superior as the covenant of which he is the mediator is better” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
946 | HEB | 8 | 6 | spy1 | figs-possession | κρείττονός…διαθήκης μεσίτης | 1 | mediator of a better covenant | Here the author uses the possessive form to describe how Jesus functions as the *mediator for the better covenant. If your readers would misunderstand that form, you could express the idea in a more natural way. Alternate translation: “the one who mediates a better covenant” (See: [[rc://en/ta/man/translate/figs-possession]]) |
947 | HEB | 8 | 6 | aw58 | figs-activepassive | ἥτις…νενομοθέτηται | 1 | covenant, which is based on better promises | 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 covenant, which has been legislated, rather than focusing on the person doing the “legislating.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “which God has legislated” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
948 | HEB | 8 | 6 | dz0z | translate-unknown | νενομοθέτηται | 1 | covenant, which is based on better promises | Here, the word legislated refers to enacting or creating something based on laws or principles. In other words, the “old covenant” that God made with Israel was legislated on the laws and promises that God gave through Moses. This better covenant is legislated or based on better promises. If your readers would misunderstand legislated, you could use a word or phrase that refers to the legal basis for an agreement. Alternate translation: “has been based” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
949 | HEB | 8 | 6 | ntwl | figs-abstractnouns | ἐπὶ κρείττοσιν ἐπαγγελίαις | 1 | covenant, which is based on better promises | 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: “on the better things that God has pledged” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
950 | HEB | 8 | 7 | obo7 | grammar-connect-logic-result | γὰρ | 1 | first covenant … second covenant | Here, the word For introduces support for what the author has claimed about how the covenant that Jesus mediates is “better” (see 8:6). If your readers would misunderstand For, you could use a comparable word or phrase that introduces support for a claim. Alternate translation: “You can tell that the second covenant is greater, because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
951 | HEB | 8 | 7 | tqku | grammar-connect-condition-contrary | εἰ…ἡ πρώτη ἐκείνη ἦν ἄμεμπτος | 1 | first covenant … second covenant | 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 the first {covenant} was not faultless. He proves that the conditional statement is not true by pointing out that God set up a second covenant. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if that first covenant had really been faultless” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) |
952 | HEB | 8 | 7 | wb9d | translate-ordinal | ἡ πρώτη…δευτέρας | 1 | first covenant … second covenant | If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “covenant one … for a covenant two” or “earlier covenant … for a later covenant” (See: [[rc://en/ta/man/translate/translate-ordinal]]) |
953 | HEB | 8 | 7 | gig6 | figs-explicit | ἡ πρώτη ἐκείνη…δευτέρας | 1 | had been faultless | Here, the words first and second refer to two covenants that God made. The first covenant is the one that God made with the Israelites through Moses, and it was made before the second covenant, which is the one that God makes with his people through Jesus. If your readers would misunderstand what the first and second covenants are, you could make the idea more explicit. Alternate translation: “the covenant that God made with his people at first … for another, later covenant” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
954 | HEB | 8 | 7 | np7l | figs-idiom | οὐκ ἂν δευτέρας ἐζητεῖτο τόπος | 1 | had been faultless | Here, the phrase no place would have been sought figuratively refers to how God would not have made another covenant if the first one had been faultless. The word place refers figuratively to a situation in which another covenant would exist. The idiom avoids referring to who is doing the “seeking.” If your readers would misunderstand this phrase, you could use an expression that refers to an “opportunity” or “situation” in which another covenant is made. Alternate translation: “there would not have been a situation in which another covenant was made” or “there would have been no need for a second one” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
955 | HEB | 8 | 7 | pktf | figs-activepassive | οὐκ…ἐζητεῖτο τόπος | 1 | had been faultless | 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 place that is sought rather than focusing on the person doing the “seeking.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “no one would have sought a place” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
956 | HEB | 8 | 8 | ya4n | grammar-connect-logic-result | γὰρ | 1 | General Information: | Here, the word For introduces support for what the author has claimed about how the first covenant was not “faultless” (see 8:7). If your readers would misunderstand For, you could use a comparable word or phrase that introduces support for a claim. Alternate translation: “We know that the first first covenant was not faultless, because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
957 | HEB | 8 | 8 | sqb4 | writing-pronouns | αὐτοῖς | 1 | with the people | Here, the word them refers to the people with whom God made the “first covenant”: the people of Israel. The author may be referring specifically to the people whom God led out of Egypt, or he may be referring to all the people who lived under the “first covenant.” If your readers would misunderstand them, you could clarify to whom it refers. Alternate translation: “with the Israelite ancestors” or “with the people of Israel” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
958 | HEB | 8 | 8 | jd18 | writing-quotations | λέγει | 1 | with the people | Here and in the following four verses, 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. However, the audience would have understood that this was a quotation from the Old Testament, specifically from Jeremiah 31:31–34. 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: “God spoke” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
959 | HEB | 8 | 8 | ncqt | figs-quotations | λέγει, ἰδοὺ, ἡμέραι ἔρχονται, λέγει Κύριος, καὶ συντελέσω, ἐπὶ τὸν οἶκον Ἰσραὴλ, καὶ ἐπὶ τὸν οἶκον Ἰούδα, διαθήκην καινήν; | 1 | with the people | If you do not use this form in your language, you could translate these words as an indirect quote instead of as a direct quote. If you translate these words as an indirect quote, you also need to translate the words in the following four verses as indirect quotes. Alternate translation: “he says that you should behold, as days are coming, so he says, when he will complete a new covenant with the house of Israel and with the house of Judah” (See: [[rc://en/ta/man/translate/figs-quotations]]) |
960 | HEB | 8 | 8 | xhp8 | figs-metaphor | ἰδοὺ, ἡμέραι | 1 | See | The Lord is using the term Behold to focus the audience’s attention on what he is about to say. Your language may have a comparable expression that you can use in your translation. Alternate translation: “Listen! Days” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
961 | HEB | 8 | 8 | qzx8 | figs-idiom | ἡμέραι ἔρχονται | 1 | See | Here, the clause days are coming indicates that some event is going to happen soon. If your readers would misunderstand days are coming, you could use a word or phrase that anticipates that something is about to happen. Alternate translation: “the time will soon be here” or “it is almost the moment” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
962 | HEB | 8 | 8 | nzgz | figs-123person | λέγει Κύριος | 1 | See | 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 the Lord say” (See: [[rc://en/ta/man/translate/figs-123person]]) |
963 | HEB | 8 | 8 | c6zm | figs-metaphor | τὸν οἶκον Ἰσραὴλ, καὶ ἐπὶ τὸν οἶκον Ἰούδα | 1 | the house of Israel and with the house of Judah | Here, the word house figuratively refers to a group of people. The house of Israel refers to the group of people who lived in the country of Israel, and the house of Judah refers to the group of people who lived in the country of Judah. If your readers would misunderstand house, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “the people of Israel and with the people of Judah” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
964 | HEB | 8 | 8 | mlop | figs-explicit | τὸν οἶκον Ἰσραὴλ, καὶ ἐπὶ τὸν οἶκον Ἰούδα | 1 | the house of Israel and with the house of Judah | Here God refers to the two kingdoms that the Israelites lived in. The northern area was called Israel, and the southern area was called Judah. When David and Solomon ruled as kings, these two areas together made up one kingdom. After Solomon died, the northern area rebelled and created its own kingdom. God refers to both kingdoms because he wants the audience to know that he is making this new covenant with all of his people. If your readers would misunderstand why God mentions both Israel and Judah, you could make the idea more explicit. Alternate translation: “the houses of both Israel and Judah” or “with all my people, including the house of Israel and the house of Judah” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
965 | HEB | 8 | 9 | r0ap | figs-quotations | οὐ κατὰ τὴν διαθήκην ἣν ἐποίησα τοῖς πατράσιν αὐτῶν, ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν, ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου; ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, κἀγὼ ἠμέλησα αὐτῶν, λέγει Κύριος. | 1 | I took them by their hand to lead them out of the land of Egypt | If you do not use this form in your language, you could translate these words as an indirect quote instead of as a direct quote. If you translate these words as an indirect quote, you also need to translate the words in the previous verse and the following three verses as indirect quotes. Alternate translation: “not according to the covenant that he made with their fathers on the day when he grasped their hand to lead them out of the land of Egypt, because they did not continue in his covenant, and he did not care about them, so he says.” (See: [[rc://en/ta/man/translate/figs-quotations]]) |
966 | HEB | 8 | 9 | qses | translate-kinship | τοῖς πατράσιν αὐτῶν | 1 | I took them by their hand to lead them out of the land of Egypt | Here, their 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: “with their forefathers” (See: [[rc://en/ta/man/translate/translate-kinship]]) |
967 | HEB | 8 | 9 | hm31 | figs-idiom | ἐν ἡμέρᾳ ἐπιλαβομένου μου | 1 | I took them by their hand to lead them out of the land of Egypt | Here, the phrase on {the} day refers to a specific and important time period. It does not necessarily refer to only one period of 24 hours. If your readers would misunderstand on {the} day, you could use a word or phrase that refers to a specific time period. Alternate translation: “during the time when I grasped” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
968 | HEB | 8 | 9 | rol1 | figs-explicit | ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν, ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου | 1 | I took them by their hand to lead them out of the land of Egypt | Here God refers to how he delivered the Israelites from slavery in Egypt. You can read the story in Exodus 5–14. If your readers would misunderstand that this is the story to which God refers, you could make it more explicit. Alternate translation: “when I grasped their hand to lead them out of the land of Egypt, where they were enslaved” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
969 | HEB | 8 | 9 | dde5 | figs-metaphor | ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν, ἐξαγαγεῖν αὐτοὺς | 1 | I took them by their hand to lead them out of the land of Egypt | Here God speaks as if he held the hand of all the Israelites and “led them” out of Egypt. The author speaks in this way to emphasize how God took care of the Israelites, just like a parent leads a child by the hand to make sure that the child does not get lost. If your readers would misunderstand I grasped their hand to lead them, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “when I picked them up and carried them” or “when I tenderly rescued them” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
970 | HEB | 8 | 9 | s6z7 | grammar-collectivenouns | τῆς χειρὸς αὐτῶν | 1 | I took them by their hand to lead them out of the land of Egypt | Here, hand is a singular noun that refers to the “hands” of all the Israelites. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “their hands” or “each of their hands” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) |
971 | HEB | 8 | 9 | hz9m | grammar-connect-logic-result | ὅτι | 1 | I took them by their hand to lead them out of the land of Egypt | Here, the word because introduces the reason why the “new covenant” will not be like the old one. If your readers would misunderstand because, you could make what it supports clearer. Alternate translation: “the reason for which is that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
972 | HEB | 8 | 9 | y9kx | figs-idiom | αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου | 1 | I took them by their hand to lead them out of the land of Egypt | Here, the phrase continue in my covenant refers to doing what the covenant requires. If your readers would misunderstand continue in my covenant, you could use a phrase that refers to keeping the terms of an agreement. Alternate translation: “they did not do what the covenant required” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
973 | HEB | 8 | 9 | gto8 | translate-unknown | κἀγὼ ἠμέλησα αὐτῶν | 1 | I took them by their hand to lead them out of the land of Egypt | Here, the clause I did not care about them refers to how God stopped taking care of the Israelite ancestors. The point is that he did not help or assist them. If your readers would misunderstand I did not care about them, you could express idea in a more natural way. Alternate translation: “and I stopped helping them” or “I ignored them” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
974 | HEB | 8 | 9 | a9r8 | figs-123person | λέγει Κύριος | 1 | I took them by their hand to lead them out of the land of Egypt | Here, just as in 8:8, 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 the Lord say” (See: [[rc://en/ta/man/translate/figs-123person]]) |
975 | HEB | 8 | 10 | guov | grammar-connect-words-phrases | ὅτι | 1 | the house of Israel | Here, the word For introduces a description of the new covenant in contrast to the old covenant that God described in 8:9. This description of the new covenant continues through 8:11–12 If your readers would misunderstand For, you could use a comparable word or phrase that introduces a description that contrasts with a previous description. Alternate translation: “But” or “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
976 | HEB | 8 | 10 | fh1c | figs-quotations | ὅτι αὕτη ἡ διαθήκη, ἣν διαθήσομαι τῷ οἴκῳ Ἰσραὴλ μετὰ τὰς ἡμέρας ἐκείνας, λέγει Κύριος, διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς; καὶ ἔσομαι αὐτοῖς εἰς Θεόν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν. | 1 | General Information: | If you do not use this form in your language, you could translate these words as an indirect quote instead of as a direct quote. If you translate these words as an indirect quote, you also need to translate the words in the previous two verses and the following two verses as indirect quotes. Alternate translation: “For this is the covenant that he will covenant with the house of Israel after those days, so he says, putting his laws into their mind, and he will write them on their hearts, and he will be to them as God, and they will be to him as a people.” (See: [[rc://en/ta/man/translate/figs-quotations]]) |
977 | HEB | 8 | 10 | z7wf | διαθήσομαι | 1 | General Information: | Alternate translation: “I will set up” | |
978 | HEB | 8 | 10 | k2ew | figs-metaphor | τῷ οἴκῳ Ἰσραὴλ | 1 | the house of Israel | Here, the word house figuratively refers to a group of people. The phrase the house of Israel thus refers to everyone whom God considers to be part of the people of Israel. If your readers would misunderstand house, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “with the people of Israel” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
979 | HEB | 8 | 10 | q78u | figs-idiom | μετὰ τὰς ἡμέρας ἐκείνας | 1 | after those days | Here, the phrase after those days identifies something happens after a certain period of time. That period of time could be long or short, not necessarily just several days. Here, God’s point is that he will make this new covenant in the future. If your readers would misunderstand after those days, you could use a word or phrase that refers to action that will happen at some point in the future. Alternate translation: “in the future” or “after that time” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
980 | HEB | 8 | 10 | du3y | figs-123person | λέγει Κύριος | 1 | after those days | Here, just as in 8:8–9, 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 the Lord say” (See: [[rc://en/ta/man/translate/figs-123person]]) |
981 | HEB | 8 | 10 | axqs | figs-parallelism | διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς | 1 | after those days | Here the quotation includes two statements that mean almost the same thing. One statement uses “putting” and mind language, and the other uses “writing” and heart 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: “writing my laws on their hearts” or “putting my laws inside them” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
982 | HEB | 8 | 10 | gbw3 | figs-metaphor | διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν | 1 | I will put my laws into their minds | Here God speaks as if his laws were objects that could be placed somewhere, in this case the mind pictured as a place. By speaking in this way, God means that he will make his laws part of how people naturally think and act instead of something that they must learn and then struggle to do. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or you could express the idea nonfiguratively. Alternate translation: “helping them fully understand my laws” or “making my laws part of how they think” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
983 | HEB | 8 | 10 | fhi5 | grammar-collectivenouns | τὴν διάνοιαν αὐτῶν | 1 | I will put my laws into their minds | Here, mind is a singular noun that refers to the “minds” of all God’s people. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “their minds” or “each of their minds” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) |
984 | HEB | 8 | 10 | ojsy | figs-metaphor | ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς | 1 | Here God speaks as if his laws were words that he could write on something, in this case the people’s hearts. By speaking in this way, God means that he will make keeping his laws something that people naturally desire to do instead of something that they must struggle to do. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “I will help them desire to keep them” or “I will make my laws part of who they are” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
985 | HEB | 8 | 10 | e45g | figs-metonymy | ἐπὶ καρδίας αὐτῶν | 1 | I will also write them on their hearts | 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: “on their desires” or “on how people think” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
986 | HEB | 8 | 10 | hs53 | figs-idiom | ἔσομαι αὐτοῖς εἰς Θεόν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν | 1 | I will be their God | Here God uses two clauses that refer to relationships between people or groups. He does not mean that he is not actually God and they are not actually his people. Instead, he means that they will act towards each other as God and his people do. If your readers would misunderstand these clauses, you could express the idea in a clearer way. Alternate translation: “I will act as their God, and they will act as my people” or “I will be their God, and they will be my people” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
987 | HEB | 8 | 11 | lsq6 | figs-quotations | καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ, καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ λέγων, γνῶθι τὸν Κύριον, ὅτι πάντες εἰδήσουσίν με, ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν. | 1 | General Information: | If you do not use this form in your language, you could translate these words as an indirect quote instead of as a direct quote. If you translate these words as an indirect quote, you also need to translate the words in the previous three verses and the following verse as indirect quotes. Alternate translation: “And they will certainly not teach each one his fellow citizen, and each one his brother, saying, ‘Know the Lord,’ for they will all know him, from the least of them to the greatest.” (See: [[rc://en/ta/man/translate/figs-quotations]]) |
988 | HEB | 8 | 11 | qma1 | figs-doublenegatives | οὐ μὴ | 1 | General Information: | The words translated certainly not are two negative words. In the author’s culture, two negative words made the statement even more negative. English speakers would think that the two negatives form a positive, so the ULT expresses the idea with one strong negative. If your language can use two negatives as the author’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) |
989 | HEB | 8 | 11 | wne2 | figs-parallelism | ἕκαστος τὸν πολίτην αὐτοῦ, καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ | 1 | neighbor … brother | Here the quotation includes two phrarses that mean almost the same thing. One phrase refers to a fellow citizen, and the other refers to a brother. 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 phrases. Alternate translation: “each one his brother” or “each one the person closest to him” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
990 | HEB | 8 | 11 | v36j | figs-gendernotations | αὐτοῦ…τὸν ἀδελφὸν αὐτοῦ | 1 | neighbor … brother | Although his and brother are masculine, they refer to anyone, whether male or female. If your readers would misunderstand his and brother, you could use non-gendered words or refer to both genders. Alternate translation: “his or her … his or her sibling” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
991 | HEB | 8 | 11 | jl1h | figs-quotesinquotes | λέγων, γνῶθι τὸν Κύριον | 1 | They will not teach each one his neighbor and each one his brother, saying, ‘Know the Lord.’ | 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: “saying that he should know the Lord,” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]]) |
992 | HEB | 8 | 11 | mehi | figs-yousingular | γνῶθι | 1 | They will not teach each one his neighbor and each one his brother, saying, ‘Know the Lord.’ | Because each one is speaking to one person, the imperative Know is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]]) |
993 | HEB | 8 | 11 | q5ki | figs-merism | ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν | 1 | Know the Lord … will all know me | Here God speaks figuratively, using the least and the greatest in order to include them and every person in between. By speaking in this way, he includes every person who is part of his people. If your readers would misunderstand this figure of speech, you could use an equivalent expression or plain language. Alternate translation: “every single one of them” or “including people of every status” (See: [[rc://en/ta/man/translate/figs-merism]]) |
994 | HEB | 8 | 11 | u98k | figs-idiom | ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν | 1 | Know the Lord … will all know me | Here, the phrases the least and the greatest refer to people who have the least and the most importance and power in a society. If your readers would misunderstand the least and the greatest, you could use comparable phrases. Alternate translation: “from the least powerful of them to the most powerful” or “from the littlest ones to the biggest ones” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
995 | HEB | 8 | 11 | ne4p | figs-nominaladj | μικροῦ…μεγάλου | 1 | Know the Lord … will all know me | The author is using the adjectives least and greatest as nouns in order to refer to people who are least and greatest. Your language may use adjectives in the same way. If not, you could translate these with noun phrases. Alternate translation: “the least person … the greatest person” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
996 | HEB | 8 | 12 | zksg | figs-quotations | ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν, καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι | 1 | toward their evil deeds | If you do not use this form in your language, you could translate these words as an indirect quote instead of as a direct quote. If you translate these words as an indirect quote, you also need to translate the words in the previous four verses as indirect quotes. Alternate translation: “For he will be merciful toward their unrighteousness, and their sins he will certainly not remember any longer.” (See: [[rc://en/ta/man/translate/figs-quotations]]) |
997 | HEB | 8 | 12 | oaqt | grammar-connect-logic-result | ὅτι | 1 | toward their evil deeds | Here, the word For introduces the basis on which God establishes this new covenant. If your readers would misunderstand For, you could use a comparable word or phrase that introduces the basis for a claim. Alternate translation: “I will make this new covenant because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
998 | HEB | 8 | 12 | g1jk | figs-parallelism | ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν, καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι | 1 | toward their evil deeds | 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: “I will mercifully forgive their sins and unrighteousness” or “I will never remember their unrighteousness and their sins” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
999 | HEB | 8 | 12 | w69r | ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν | 1 | toward their evil deeds | Alternate translation: “I will mercifully deal with their unrighteousness” | |
1000 | HEB | 8 | 12 | cu1b | figs-abstractnouns | ταῖς ἀδικίαις αὐτῶν | 1 | toward their evil deeds | If your language does not use an abstract noun for the idea behind unrighteousness, you could express the idea by using an adjective such as “unrighteous” or an adverb such as “unrighteously.” Alternate translation: “toward the unrighteous things they have done” or “toward how they have acted unrighteously” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1001 | HEB | 8 | 12 | a1xr | figs-idiom | οὐ μὴ μνησθῶ | 1 | their sins I will not remember any longer | Here, the phrase I will certainly not remember refers to how God chooses not to bring up or act on their sins. It does not mean that God forgets or does not know about the sins. If your readers would misunderstand this phrase, you could express the idea with a word or phrase that indicates that God will not bring up or act on their sins. Alternate translation: “I will certainly not act on” or “I will certainly not consider” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1002 | HEB | 8 | 12 | k1vo | figs-doublenegatives | οὐ μὴ | 1 | their sins I will not remember any longer | The words translated certainly not are two negative words. In the author’s culture, two negative words made the statement even more negative. English speakers would think that the two negatives form a positive, so the ULT expresses the idea with one strong negative. If your language can use two negatives as the author’s culture did, you could use a double negative here. If your language does not use two negatives in this way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) |
1003 | HEB | 8 | 13 | pzqj | writing-quotations | ἐν τῷ λέγειν, καινὴν | 1 | their sins I will not remember any longer | Here the author refers back to how the quotation used the word new to describe the “new covenant” (see 8:8). Use a natural form in your language for referring back to a specific word that was quoted. Alternate translation: “By using the word ‘new’ for this new covenant,” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
1004 | HEB | 8 | 13 | ofnl | translate-unknown | πεπαλαίωκεν τὴν πρώτην; τὸ…παλαιούμενον | 1 | their sins I will not remember any longer | Here, to make something obsolete means to provide something newer and better that makes the older version out of date or no longer relevant. If your readers would misunderstand the phrase “make obsolete,” you could use a word or phrase that refers to how something is out of date or not relevant. Alternate translation: “he has made the first out of date … what is out of date” or “he has made the first no longer relevant … what is no longer relevant” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1005 | HEB | 8 | 13 | grcm | writing-pronouns | πεπαλαίωκεν τὴν πρώτην | 1 | their sins I will not remember any longer | Here, he refers to God. If your readers would misunderstand he, you could make the reference explicit. Alternate translation: “God has made the first obsolete” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1006 | HEB | 8 | 13 | zpho | figs-explicit | τὴν πρώτην | 1 | their sins I will not remember any longer | Here, the phrase the first refers specifically to “the first covenant,” the one that God made with the Israelites through Moses. If your readers would misunderstand the first, you could make it explicit that the author is referring to this “first covenant.” Alternate translation: “the first covenant” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1007 | HEB | 8 | 13 | ta59 | figs-doublet | τὸ…παλαιούμενον καὶ γηράσκον | 1 | their sins I will not remember any longer | Here, being made obsolete and growing old mean almost the same thing. The author uses both words to emphasize that the first covenant is no longer the current covenant. If your readers would misunderstand why the author uses two very similar phrases, or if you do not have two phrases that express this particular meaning, you could use one phrase here. Alternate translation: “what is becoming obsolete” or “what is old and obsolete” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
1008 | HEB | 8 | 13 | v2tt | ἐγγὺς ἀφανισμοῦ | 1 | their sins I will not remember any longer | Alternate translation: “is going to disappear soon” | |
1009 | HEB | 9 | intro | p8vy | 0 | Hebrews 9 General NotesStructure and Formatting
Special Concepts in this ChapterThe earthly tabernacleIn 9:1–10, the author describes and evaluates the earthly tabernacle. When the author wrote this letter, there was a temple in Jerusalem, and the tabernacle no longer existed. So, his descriptions are based on the Old Testament only, not on personal experience. The tabernacle was a large tent divided into two parts: the outer “Holy Place” and the inner “Most Holy Place.” This tabernacle contained an “ark,” in which God had the people store important objects. God was specially present where the ark was. The tabernacle also contained a lampstand that burned continually, a table on which the priests laid bread in God’s presence, and an altar for burning incense. Priests frequently went into the “Holy Place,” but only the high priest would enter the “Most Holy Place” on one special day in the year. The author does not describe everything about the tabernacle, and his descriptions do not always perfectly match what you might read in the Old Testament. Make sure to translate what the author actually says. (See: [[rc://*/tw/dict/bible/kt/tabernacle]]) The heavenly sanctuaryIn 9:11, the author refers again to a “tabernacle” and “holy places.” Scholars debate what these two names identify, much like in 8:1–2. Most likely the “tabernacle” refers to the entire heavenly sanctuary that Jesus passes “through” to enter into the inner section, the “holy places.” However, the two names could each refer to the entire sanctuary from two different perspectives. The author mentions the heavenly sanctuary again in 9:23–24. However, here he refers simply to “the things in the heavens,” “the heavenly things,” and the “true ones.” The meaning of these general terms depend on how you understand the more specific words in 8:1–2; 9:11–12. See the specific verses for translation options. Make sure that you refer to the heavenly sanctuary with the same or similar 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/heaven]]) Old covenant offerings and ritualsThe author refers to multiple different rituals and offerings that God commanded Moses and the Israelites to perform.
CovenantThe author speaks about “covenants” throughout this chapter. The “new” covenant refers to the agreement that God has made with his people through Jesus. The “first” covenant refers to the agreement that God made with the Israelites through Moses. In the author’s culture, the word translated “covenant” could also be used to refer to a “will,” a paper that a person writes to tell others what to do with that person’s belongings when he or she dies. Scholars debate whether the author focuses on this specific meaning of “covenant” in 9:16–17 or not. The UST follows the interpretation that the author uses the specific meaning “will” as an analogy to better understand “covenant.” See the notes on those verses for translation options. (See: [[rc://*/tw/dict/bible/kt/covenant]]) BloodThroughout this chapter, the author refers to “blood.” This blood always comes from someone or something that has died. Scholars debate what blood symbolizes or represents: the death of the sacrifice, the life of the sacrifice, or something else. Either way, the author argues from the Old Testament and the sacrifices that God required that blood is required for both “cleansing” and “forgiveness.” This is true for both the old covenant and the new covenant. In your translation, you should refer to shed blood, since the blood always comes from someone or something that has died. Also, you should refer directly to “blood,” not to what it might symbolize or represent. (See: [[rc://*/tw/dict/bible/kt/blood]]) Important Figures of Speech in this ChapterThe “parable” in 9:8–9In these verses, the author explains what meaning the “Spirit” gives to the earthly tabernacle. While the exact details about what the author means by the “first tent” and the “holy places” are not perfectly clear, what is clear is that the first section of the earthly tabernacle, or perhaps the earthly tabernacle as a whole, indicates how people could not go to the “holy places.” Whether the “holy places” refers to the heavenly sanctuary as a whole, to the second section of the earthly tabernacle, or to the inner part of the heavenly sanctuary, it indicates a place where God is specially present. What the author is saying, then, is that the use of the “first tent” signifies lack of access to God. The “parable” in 9:9 further explains that this lack of access applies to “the present time,” which is when sacrifices are offered. The details of these two verses are debated by scholars, so for more details see the notes. If possible, translate these two verses in such a way that they allow the various possible views. Other Possible Translation Difficulties in this ChapterWhere does the altar of incense belong?In 9:3–4, the author places the “incense altar” inside the Most Holy Place. However, Exodus 30:6 seems to place the incense altar outside the curtain, in the Holy Place. There are many theories about why the author describes the “incense altar” inside the Most Holy Place. However, there is no reason to harmonize your translation with Exodus’s description. If you think your readers would recognized and be confused by the difference, you could include a footnote with some possible solutions. It is possible that the author interpreted Exodus 30:6 to mean that the altar was in the Most Holy Place, and it is possible that he knew a tradition that put the altar there. It is also possible that he places the altar there for the sake of his argument. (See: [[rc://en/tw/dict/bible/kt/altar]] and [[rc://en/tw/dict/bible/other/incense]]) Cleansing the heavenly thingsIn 9:23, the author refers to how the “heavenly things” need to be cleansed with “better sacrifices” than those used to cleanse the earthly things. Some scholars think that the heavenly things are perfect and cannot be made impure, so they argue that the “cleansing” refers to inauguration, or they suggest that the “heavenly things” refers to human consciences. Other scholars think that the heavenly sanctuary could be defiled by people’s sin, just like the earthly sanctuary was, so it too needed to be cleansed. This is most likely what the author means. However, no matter what interpretation you choose, you should translate the verse with a word or phrase that refers to the removal of defilement or impurity. (See: [[rc://en/tw/dict/bible/kt/clean]]) | |||
1010 | HEB | 9 | 1 | av9i | grammar-connect-words-phrases | μὲν οὖν | 1 | Now | Here, the word Now resumes what the author has been saying about the first {covenant} (see 8:7). The word indeed signals to the audience that this explanation has two parts. The second part begins with “but” in 9:11. If your readers would misunderstand Now indeed, you could use words that introduce a two-part development. Alternate translation: “As for the covenants, on the one hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]), |
1011 | HEB | 9 | 1 | d3vs | ἡ πρώτη | 1 | first covenant | See how you translated first covenant in Hebrews 8:7. | |
1012 | HEB | 9 | 1 | pw63 | figs-abstractnouns | εἶχε…δικαιώματα…λατρείας…τε | 1 | had regulations | If your language does not use abstract nouns for the ideas behind regulations and worship, you could express the ideas by using verbs such as “regulate” and “worship.” Alternate translation: “regulated how people worshiped and included” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1013 | HEB | 9 | 1 | af6x | figs-explicit | τό…ἅγιον κοσμικόν | 1 | Connecting Statement: | Here, the phrase earthly holy {place} refers to the entire earthly sanctuary, which the author will define as a “tabernacle” in the following verse (9:2). If your readers would misunderstand earthly holy {place}, you could more clearly refer to the entire earthly sanctuary. Alternate translation: “the earthly holy sanctuary” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1014 | HEB | 9 | 2 | e3em | grammar-connect-words-phrases | γὰρ | 1 | For | Here, the word for introduces further explanation of “the earthly holy place” (see 9:1). If your readers would misunderstand for, you could use a word that introduces further explanation, or you could leave it untranslated. Alternate translation: “for which purpose” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1015 | HEB | 9 | 2 | f6k7 | figs-activepassive | σκηνὴ…κατεσκευάσθη | 1 | a tabernacle was prepared | 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 tabernacle, which was prepared, rather than focusing on the person doing the “preparing.” If you must state who did the action, the author implies that “the Israelites” did it. Alternate translation: “the Israelites prepared a tabernacle” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1016 | HEB | 9 | 2 | p34j | figs-explicit | ἡ πρώτη | 1 | a tabernacle was prepared | Here, the phrase the first one identifies which part of the tabernacle the author is speaking about. The tabernacle structure was made up of two rooms or sections. The word first refers to the first part that a person would enter. The author will describe the second part in 9:3–5. If your readers would misunderstand the first one, you could make the idea more explicit. Alternate translation: “the outer room” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1017 | HEB | 9 | 2 | uz9h | translate-ordinal | ἡ πρώτη | 1 | a tabernacle was prepared | If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “section one” or “room one” (See: [[rc://en/ta/man/translate/translate-ordinal]]) |
1018 | HEB | 9 | 2 | t13a | translate-unknown | ἥ τε λυχνία καὶ ἡ τράπεζα, καὶ ἡ Πρόθεσις τῶν ἄρτων | 1 | the lampstand, the table, and the bread of the presence | Here the author refers to some things that God had the Israelites put in the first section of the tabernacle. The loaves were “presented” on the table. You can read God’s instructions about the lampstand, table, and loaves in Exodus 25:23–40. If you have a translation of Exodus, you could use the same words here. If you do not have a translation of Exodus, you could make it clear that these are holy or special items that the priests used when they were serving God. Alternate translation: “both the holy lampstand and the special table with the presentation of God’s loaves” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1019 | HEB | 9 | 2 | gw3p | figs-abstractnouns | καὶ ἡ Πρόθεσις τῶν ἄρτων | 1 | bread of the presence | If your language does not use an abstract noun for the idea behind presentation, you could express the idea by using a verb such as “present” or “display.” Alternate translation: “on which they displayed the loaves” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1020 | HEB | 9 | 2 | vee3 | writing-pronouns | ἥτις | 1 | bread of the presence | Here, which refers to the first part of the tabernacle. If your readers would misunderstand which, you could make the reference explicit. Alternate translation: “which first part” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1021 | HEB | 9 | 2 | i46y | figs-activepassive | λέγεται | 1 | bread of the presence | 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 called rather than focusing on the person doing the “calling.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “people called” or “they named” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1022 | HEB | 9 | 2 | k2vg | figs-explicit | Ἅγια | 1 | bread of the presence | Here the author uses another name for the first part of the tabernacle. He does not use this exact name to refer to first part of the tabernacle again, and it is likely that here he uses the name that he found in his version of the Old Testament. Make sure that your readers know that the author is quoting a name that he knew about. Alternate translation: “by the name ‘Holy Room’” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1023 | HEB | 9 | 3 | j7w3 | figs-explicit | μετὰ…τὸ δεύτερον καταπέτασμα σκηνὴ | 1 | Behind the second curtain | The author has not mentioned a first curtain, but he implies that the first curtain was at the entrance to the first part of the tabernacle. The second curtain separated the outer and inner sections of the tabernacle. The tent here thus must be the second or inner part of the tabernacle, since it is behind the second curtain. If your readers would misunderstand why the author refers to a second curtain, you could clarify that this is the curtain in front of the second or inner tent. Alternate translation: “behind a curtain was the second tent” or “behind the curtain was the inner part of the tent” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1024 | HEB | 9 | 3 | ssr9 | translate-ordinal | δεύτερον καταπέτασμα | 1 | second | If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “curtain two” (See: [[rc://en/ta/man/translate/translate-ordinal]]) |
1025 | HEB | 9 | 3 | jq7h | figs-activepassive | ἡ λεγομένη | 1 | second | 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 called rather than focusing on the person doing the “calling.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “which people called” or “which they named” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1026 | HEB | 9 | 3 | msz6 | figs-explicit | Ἅγια Ἁγίων | 1 | second | Here the author uses another name for the inner part of the tent. He does not use this exact name to refer to the second part of the tent again, and it is likely that here he uses the name that he found in his version of the Old Testament. Make sure that your readers know that the author is quoting a name that he knew about. Alternate translation: “by the name ‘Most Holy Room’” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1027 | HEB | 9 | 4 | zf2k | translate-unknown | χρυσοῦν…θυμιατήριον | 1 | Inside it | This altar was a small structure on which priests would burn incense, which is a substance that gives off a sweet smell when someone burns it. This altar was coated in “gold.” You can read about the golden incense altar in Exodus 30:1–10. Use a phrase that refers to a structure or object which someone would use to offer things to God. Alternate translation: “a sacred table for burning incense, covered in gold,” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1028 | HEB | 9 | 4 | qsa7 | translate-unknown | τὴν κιβωτὸν τῆς διαθήκης, περικεκαλυμμένην πάντοθεν χρυσίῳ | 1 | Inside it | The ark of the covenant was a box or chest where God was specially present in the tabernacle. This chest was coated in gold and symbolized God’s covenant with Israel. You can read about the design of the ark of the covenant in Exodus 25:10–22. Use a phrase that refers to a chest or box that has special meaning and importance. Alternate translation: “the special covenantal box that was covered completely all around with gold” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1029 | HEB | 9 | 4 | zopy | figs-activepassive | περικεκαλυμμένην πάντοθεν χρυσίῳ | 1 | Inside it | 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 ark, which was covered, rather than focusing on the person doing the “covering.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “which someone covered completely all around with gold” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1030 | HEB | 9 | 4 | w3ef | figs-doublet | περικεκαλυμμένην πάντοθεν | 1 | Inside it | Here, completely and all around mean almost the same thing. The author uses both words to emphasize that every part of the ark was covered with gold. If your readers would misunderstand why the author uses two very similar terms, or if you do not have two words that express this particular meaning, you could use one word or phrase here. Alternate translation: “having been covered completely” or “having been covered on every side” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
1031 | HEB | 9 | 4 | kt3u | writing-pronouns | ἐν ᾗ | 1 | Inside it | Here, which refers to the ark, not the “tent.” If your readers would misunderstand which, you could make the reference explicit. Alternate translation: “in which ark was” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1032 | HEB | 9 | 4 | md1f | figs-explicit | στάμνος χρυσῆ ἔχουσα τὸ μάννα | 1 | that budded | Here the author refers to manna, which is the food that God miraculously provided for his people while they traveled through the wilderness. God told Moses to keep some manna as a reminder of how he provided for them. You can read about Moses and Aaron putting a jar of manna in the ark in Exodus 16:32–34. It is not clear what kind of jar this is, so use a general word if possible. If your readers would misunderstand what the author is referring to here, you could make the idea more explicit. Alternate translation: “a golden vessel containing the manna that God provided for his people” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1033 | HEB | 9 | 4 | jj9y | figs-explicit | ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα | 1 | Aaron’s rod that budded | Here the author refers to a story about how some people wanted to be priests instead of Aaron. God had the leaders of each of the twelve tribes put a rod or walking stick in his presence. God made the rod of Aaron “bud” as proof that God had chosen him to be priest. You can read the story about the rod of Aaron in Numbers 17:1–11. If your readers would misunderstand what the author is referring to here, you could make it more explicit. Alternate translation: “Aaron’s staff that budded, which proved that God had chosen him as priest” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1034 | HEB | 9 | 4 | zh6d | translate-names | Ἀαρὼν | 1 | Aaron’s rod that budded | 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]]) |
1035 | HEB | 9 | 4 | q9w3 | figs-explicit | αἱ πλάκες τῆς διαθήκης | 1 | tablets of the covenant | Here the author refers to two stone tablets on which Moses wrote the most important parts of God’s covenant with the Israelites. You can read about the tablets in Exodus 34:1–28. The words on these tablets were the “Ten Commandments,” which you can find in Exodus 20:1–17. If your readers would misunderstand what the author is referring to here, you could make the idea more explicit. Alternate translation: “the stone plaques on which Moses wrote the Ten Commandments” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1036 | HEB | 9 | 5 | uap3 | figs-explicit | ὑπεράνω…αὐτῆς | 1 | tablets of the covenant | Here, the phrase above it places the cherubim on top of the “ark of the covenant.” They were not floating above the ark but were built on top of the ark. If your readers would misunderstand above it, you could express the idea more explicitly. Alternate translation: “set on the ark” or “built on top of the ark” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1037 | HEB | 9 | 5 | ue5q | translate-unknown | Χερουβεὶν δόξης κατασκιάζοντα τὸ ἱλαστήριον | 1 | glorious cherubim overshadowed the atonement lid | Here, the word cherubim refers to figures or statues of winged beings. They are glorious because they show that God is present where they are. The author describes them as overshadowing the atonement lid because God commanded the Israelites to make them so that their wings spread over the top of the ark. You can read about the cherubim and the atonement lid in Exodus 25:17–22. If your readers would misunderstand what the author is referring to here, you could make the idea more explicit. Alternate translation: “statues of glorious cherubim spreading their wings over the lid of the ark” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1038 | HEB | 9 | 5 | vxqn | translate-transliterate | Χερουβεὶν | 1 | glorious cherubim overshadowed the atonement lid | The word cherubim is a Hebrew word that the author spelled out in Greek letters. It is a plural word referring to more than one “cherub.” In your translation, you can spell it the way it sounds, or you can express what it means: powerful beings with wings. Alternate translation: “winged beings” (See: [[rc://en/ta/man/translate/translate-transliterate]]) |
1039 | HEB | 9 | 5 | jfup | figs-possession | Χερουβεὶν δόξης | 1 | glorious cherubim overshadowed the atonement lid | Here the author uses the possessive form to show that the cherubim are characterized by glory. If your readers would misunderstand that form, you could express the idea in a more natural way. Alternate translation: “cherubim that are glorious” or “cherubim full of glory” (See: [[rc://en/ta/man/translate/figs-possession]]) |
1040 | HEB | 9 | 5 | ixtq | figs-abstractnouns | Χερουβεὶν δόξης | 1 | glorious cherubim overshadowed the atonement lid | 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” or “great.” Alternate translation: “very great cherubim” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1041 | HEB | 9 | 5 | fh6g | figs-idiom | περὶ ὧν οὐκ ἔστιν νῦν λέγειν κατὰ μέρος | 1 | cherubim | Here the author uses a standard form in his language to indicate that he is not going to speak in detail about each of the objects and structures he has mentioned. The phrase according to each part refers to the details about each thing. If your readers would misunderstand this form, you could use a form in your language that indicates that a speaker is not going to deal with the details of a certain subject. Alternate translation: “about which things I will not go into detail here” or “which things I will not at the moment cover in their specifics” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1042 | HEB | 9 | 5 | qw39 | writing-pronouns | ὧν | 1 | cherubim | Here, which {things} refers to everything about the “tabernacle” that the author has described in 9:2–5. If your readers would misunderstand which {things}, you could make the reference explicit. Alternate translation: “all of which” or “about which things concerning the tabernacle and its furnishings” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1043 | HEB | 9 | 6 | mra7 | figs-activepassive | τούτων…οὕτως κατεσκευασμένων | 1 | After these things were prepared | 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 things that are prepared rather than focusing on the people doing the “preparing.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “when people had thus prepared these things” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1044 | HEB | 9 | 6 | zinf | writing-pronouns | τούτων…οὕτως κατεσκευασμένων | 1 | After these things were prepared | Here, these things refers to all the objects and structures the author has mentioned in 9:1–5. The word thus refers to what the author has said about how these objects and structures were created and arranged. If your readers would misunderstand these things and thus, you could make the references more explicit. Alternate translation: “when what I have described had been prepared as I have described it” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1045 | HEB | 9 | 6 | mrj4 | figs-idiom | διὰ παντὸς | 1 | After these things were prepared | Here, the word always indicates that the priests consistently would enter, usually twice a day. It does not mean that some was always entering at every moment. If your readers would misunderstand always, you could express the idea with a form that refers to something that happens frequently and consistently. Alternate translation: “all the time” or “very frequently” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1046 | HEB | 9 | 6 | crlt | figs-go | εἰς…εἰσίασιν | 1 | After these things were prepared | Here, the phrase enter into refers to movement from outside a structure into a structure. Use a word or phrase that identifies this kind of movement in your language. Alternate translation: “move into” (See: [[rc://en/ta/man/translate/figs-go]]) |
1047 | HEB | 9 | 6 | vh9r | figs-explicit | τὴν πρώτην σκηνὴν | 1 | After these things were prepared | Here, the phrase first tabernacle refers to the first or outer section of the tabernacle. See how you translated the similar phrase in 9:2. Alternate translation: “the outer room of the tabernacle” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1048 | HEB | 9 | 6 | uwy4 | translate-ordinal | τὴν πρώτην σκηνὴν | 1 | After these things were prepared | If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “tabernacle one” or “tent one” (See: [[rc://en/ta/man/translate/translate-ordinal]]) |
1049 | HEB | 9 | 6 | jte8 | figs-abstractnouns | τὰς λατρείας ἐπιτελοῦντες | 1 | After these things were prepared | If your language does not use an abstract noun for the idea behind services, you could express the idea by using a verb such as “serve.” Alternate translation: “performing what they do to serve God” or “doing what God requires” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1050 | HEB | 9 | 7 | vgxd | figs-explicit | εἰς…τὴν δευτέραν, ἅπαξ τοῦ ἐνιαυτοῦ μόνος ὁ ἀρχιερεύς, οὐ χωρὶς αἵματος, ὃ προσφέρει ὑπὲρ ἑαυτοῦ καὶ τῶν τοῦ λαοῦ ἀγνοημάτων | 1 | not without blood | In this verse, the author refers to the festival called the Day of Atonement. On this day, the high priest would enter the most sacred part of the tabernacle and present blood from an animal sacrifice there to atone for the sins of all the Israelites, including himself. You can read about the Day of Atonement in Leviticus 16. If your readers would misunderstand what the author is referring to, you could make the idea more explicit, or you could use a footnote to give extra information. Alternate translation: “into the second tent, once in the year, only on the Day of Atonement, the high priest enters, and not without blood from a sacrifice that he offers on behalf of himself and of the unintentional sins of the people” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1051 | HEB | 9 | 7 | kmhb | figs-explicit | τὴν δευτέραν | 1 | not without blood | Here, the phrase second {tent} refers to the second or inner section of the tabernacle. See how you translated the similar phrase in 9:3. Alternate translation: “the inner room of the tabernacle” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1052 | HEB | 9 | 7 | pqby | translate-ordinal | τὴν δευτέραν | 1 | not without blood | If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “tent two” (See: [[rc://en/ta/man/translate/translate-ordinal]]) |
1053 | HEB | 9 | 7 | h4tn | figs-idiom | ἅπαξ τοῦ ἐνιαυτοῦ μόνος | 1 | not without blood | Here, the phrase once {in} the year only identifies an event as something that happens on one day in the year. The event does not occur again until the same day the next year. If your readers would misunderstand once {in} the year only, you could use a form that more clearly expresses this idea. Alternate translation: “only one time every year” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1054 | HEB | 9 | 7 | xs9l | figs-doublenegatives | οὐ χωρὶς αἵματος | 1 | not without blood | The phrase not without blood uses two negative words to emphasize that blood is required. If it would be helpful in your language, you could express the meaning with positive words, emphasizing the importance of blood. Alternate translation: “enters, and always with blood” (See: [[rc://en/ta/man/translate/figs-litotes]]) |
1055 | HEB | 9 | 7 | u1ww | figs-gendernotations | προσφέρει…ἑαυτοῦ | 1 | not without blood | In Israelite and Jewish culture, only men could be high priests, so the author is referring to a man 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: “the high priest offers … himself” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
1056 | HEB | 9 | 7 | lui1 | figs-idiom | ὑπὲρ ἑαυτοῦ καὶ τῶν τοῦ λαοῦ ἀγνοημάτων | 1 | not without blood | Here, just as in 7:27, the phrase on behalf of someone or someone’s sins means that the sacrifices are intended to deal with the sins that those people commit. 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 and with the unintentional sins of the people” or “for the forgiveness of his own sins and those of the people” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1057 | HEB | 9 | 7 | xtk5 | translate-unknown | τῶν τοῦ λαοῦ ἀγνοημάτων | 1 | blood | Here, the phrase unintentional sins refers to wrong things that people have done without intending to do something wrong. If your readers would misunderstand unintentional sins, you could use a word or phrase that refers to sins that people have committed without trying to sin. Alternate translation: “of the accidental sins of the people” or “of the sins that the people did not intend to commit” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1058 | HEB | 9 | 8 | b4v7 | writing-pronouns | τοῦτο | 1 | the most holy place | Here, the word this could refer: (1) forward to what the author is about to say about the way of the holy {places}. Alternate translation: “The following is what” (2) back to what the author has said about when and how the priests enter each part of the earthly tabernacle (see 9:6–7). Alternate translation: “All those things are what” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1059 | HEB | 9 | 8 | btqn | figs-explicit | τοῦτο δηλοῦντος τοῦ Πνεύματος τοῦ Ἁγίου | 1 | the most holy place | Here the author’s point is that the Holy Spirit explains or clarifies what it means for the priests to serve in a tabernacle in the way that the author has described in 9:6–7. If your readers would misunderstand This {is what} the Holy Spirit is making clear, you could use a clause that indicates that the Holy Spirit explains the meaning of what the author has discussed. Alternate translation: “From those things, the Holy Spirit signifies this” or “The Holy Spirit shows that those things mean this” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1060 | HEB | 9 | 8 | e8vg | figs-possession | τὴν τῶν ἁγίων ὁδὸν | 1 | the most holy place | Here the author uses the possessive form to describe a way that leads into the holy {places}. If your readers would misunderstand that form, you could express the idea in a clearer way. Alternate translation: “that the way into the holy places” (See: [[rc://en/ta/man/translate/figs-possession]]) |
1061 | HEB | 9 | 8 | a26f | figs-explicit | τῶν ἁγίων | 1 | the most holy place | Here, the phrase the holy {places} could refer to: (1) the inner section of the heavenly sanctuary. Alternate translation: “the Most Holy Place in heaven” (2) the entire heavenly sanctuary. Alternate translation: “of the heavenly sanctuary” (3) the inner section of the earthly sanctuary. Alternate translation: “of the earthly Most Holy Place” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1062 | HEB | 9 | 8 | e0ag | figs-activepassive | μήπω πεφανερῶσθαι τὴν τῶν ἁγίων ὁδὸν | 1 | the most holy place | 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 way that is not yet to be revealed rather than focusing on the person who is not “revealing.” If you must state who does not do the action, the author implies that “God” does not do it. Alternate translation: “that God had not yet revealed the way of the holy places” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1063 | HEB | 9 | 8 | jtoc | grammar-connect-time-simultaneous | ἔτι τῆς πρώτης σκηνῆς ἐχούσης στάσιν | 1 | the most holy place | Here, the phrase the first tabernacle still having a place identifies something that happens at the same time as the way of the holy {places} is not yet to be revealed. In other words, it is during the time that the first tabernacle has a place that the way is not revealed. If your readers would misunderstand this relationship, you could make the connection clearer. Alternate translation: “as long as the first tabernacle still has a place” or “during the period when the first tabernacle still has a place” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) |
1064 | HEB | 9 | 8 | e14c | figs-explicit | τῆς πρώτης σκηνῆς | 1 | the first tabernacle was still standing | Here, the phrase the first tabernacle could refer to: (1) the outer section of the earthly tabernacle. Alternate translation: “the first room of the tabernacle on earth” (2) the entire earthly tabernacle, in contrast to the “second,” heavenly tabernacle. Alternate translation: “the former, earthly tabernacle” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1065 | HEB | 9 | 8 | y9hg | translate-ordinal | τῆς πρώτης σκηνῆς | 1 | the first tabernacle was still standing | If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “tabernacle one” (See: [[rc://en/ta/man/translate/translate-ordinal]]) |
1066 | HEB | 9 | 8 | qujz | figs-metaphor | ἐχούσης στάσιν | 1 | the first tabernacle was still standing | Here the author refers to how the first tabernacle has a place. By speaking in this way, he could be referring to: (1) how the first tabernacle has legal standing. In other words, when the first tabernacle has a place, that means that people are required to use when they worship God. Alternate translation: “still having cultic standing” or “functioning as part of God’s sanctuary” (2) how the first tabernacle exists in a place. In other words, when the first tabernacle has a place, that means that it still exists. Alternate translation: “continuing to exist” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1067 | HEB | 9 | 9 | ojuy | writing-pronouns | ἥτις | 1 | This was an illustration | Here, the word which could refer to: (1) the “first tabernacle” (9:8). Alternate translation: “which first tabernacle is” (2) everything about the earthly “tabernacle” that the author has discussed. Alternate translation: “all of which is” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1068 | HEB | 9 | 9 | cu76 | translate-unknown | ἥτις παραβολὴ | 1 | This was an illustration | Here, the word parable refers to a figure of speech in which one thing represents another thing. Here the first tabernacle (or the earthly tabernacle as a whole) figuratively represents the present time. If your readers would misunderstand parable, you could use a word or phrase that refers to a figure of speech. Alternate translation: “which represents” or “which figuratively stands” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1069 | HEB | 9 | 9 | fl6i | figs-explicit | εἰς τὸν καιρὸν τὸν ἐνεστηκότα | 1 | for the present time | Here, the phrase the present time could refer to: (1) the period during which the earthly tabernacle functioned as God’s sanctuary on earth. In this case, the parable represents the present time Alternate translation: “for the time during which it functioned” or “for their time” (2) the period between Jesus’s first and second comings. In this case, the parable represents the period up to the present time. Alternate translation: “for the time up to the present” or “for the period of time until Jesus came” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1070 | HEB | 9 | 9 | eqhz | writing-pronouns | καθ’ ἣν | 1 | for the present time | Here, the word which could refer to: (1) the parable. In this case, the way that the gifts and sacrifices cannot perfect the worshiper is part of the parable. Alternate translation: “according to which parable” (2) the “first tabernacle” in 9:8. In this case, the gifts and sacrifices are offered in a way that matches the nature of the “first tabernacle.” Alternate translation: “according to which tabernacle” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1071 | HEB | 9 | 9 | wb9n | figs-doublet | δῶρά τε καὶ θυσίαι | 1 | for the present time | 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 8:3. Alternate translation: “sacrifices” or “things presented to God” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
1072 | HEB | 9 | 9 | g16u | figs-activepassive | δῶρά τε καὶ θυσίαι προσφέρονται | 1 | that are now being offered | 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 offered rather than focusing on the people doing the “offering.” If you must state who did the action, the author implies that the Israelites, or more specifically the priests, did it. Alternate translation: “the priests offer both gifts and sacrifices” or “they offer both gifts and sacrifices” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1073 | HEB | 9 | 9 | qsa1 | figs-idiom | κατὰ συνείδησιν | 1 | are not able to perfect the worshiper’s conscience | Here, the phrase according to {the} conscience indicates that the “perfecting” is related to or in the sphere of the conscience. If your readers would misunderstand according to {the} conscience, you could express the idea in a clearer way. Alternate translation: “with reference to the conscience” or “in the conscience” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1074 | HEB | 9 | 9 | c31d | figs-genericnoun | τὸν λατρεύοντα | 1 | the worshiper’s conscience | Here the author is speaking of “worshipers” in general, not of one particular worshiper. If your readers would misunderstand this form, you could use a form that refers to “worshipers” in general. Alternate translation: “the worshipers” or “any worshiper” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) |
1075 | HEB | 9 | 10 | vzim | grammar-connect-logic-contrast | μόνον ἐπὶ | 1 | until the time of the new order | Here, the phrase only concerning introduces what the old covenant could actually accomplish, since the author claimed in the previous verse that it was not able “according to the conscience to perfect the worshiper” (9:9). If your readers would misunderstand only concerning, you could make it clearer that the author is introducing a contrast with “perfecting the worshiper according to the conscience.” Alternate translation: “but only having to do with” or “but instead dealing with” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
1076 | HEB | 9 | 10 | v7gb | figs-explicit | βρώμασιν, καὶ πόμασιν, καὶ διαφόροις βαπτισμοῖς | 1 | until the time of the new order | Here, the words foods, drinks, and baptisms refer to some of the topics that the law of Moses covered. There were laws about what foods the Israelites could eat and what drinks they could consume. There were also laws about baptisms, or washing rituals, that accomplished various different goals, all related to cleansing. If your readers would misunderstand what the author is referring to, you could make it more explicit. Alternate translation: “what one could eat or drink and how one should wash oneself in various ways” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1077 | HEB | 9 | 10 | lx8j | figs-abstractnouns | διαφόροις βαπτισμοῖς | 1 | until the time of the new order | 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: “baptizing people in various ways” or “how to baptize in different ways” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1078 | HEB | 9 | 10 | ufti | figs-possession | δικαιώματα σαρκὸς | 1 | until the time of the new order | Here the author uses the possessive form to describe regulations that have to do with the body. In other words, these regulations deal only with “bodily” matters. If your readers would misunderstand that form, you could express the idea in a clearer way. Alternate translation: “regulations concerning the body” or “regulations that deal with the body” (See: [[rc://en/ta/man/translate/figs-possession]]) |
1079 | HEB | 9 | 10 | ddl3 | figs-abstractnouns | δικαιώματα σαρκὸς | 1 | until the time of the new order | If your language does not use an abstract noun for the idea behind regulations, you could express the idea by using a verb such as “require” or “command.” Alternate translation: “what God required concerning the body” or “things related to the body that they were commanded to do” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1080 | HEB | 9 | 10 | i1ke | translate-unknown | ἐπικείμενα | 1 | until the time of the new order | Here, the word imposed refers to how a person in authority requires someone under their authority to do certain things. The word is not necessarily negative in tone, but it does indicate that what is imposed is definitely required. If your readers would misunderstand imposed, you could use a word or phrase that expresses the idea more clearly. Alternate translation: “being commanded” or “being laid down” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1081 | HEB | 9 | 10 | voxo | figs-activepassive | ἐπικείμενα | 1 | until the time of the new order | 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 regulations, which are imposed, rather than focusing on the person doing the “imposing.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “which God imposed” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1082 | HEB | 9 | 10 | hqs8 | figs-explicit | μέχρι καιροῦ διορθώσεως | 1 | until the time of the new order | Here, the phrase new order refers to the new covenant that God gives his people through Jesus. The words new order imply that this covenant is better than the previous covenant, although they do not imply that the previous covenant was bad. If your readers would misunderstand time of new order, you could use a word or phrase that refers to the time when God gave the new covenant. Alternate translation: “until the time of the new covenant” or “until God gave his people a new way of doing things” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1083 | HEB | 9 | 11 | bnc6 | grammar-connect-words-phrases | δὲ | 1 | Connecting Statement: | Here, the word But introduces the second half of the contrast. The first half is in 9:1–10. 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: “On the other hand,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1084 | HEB | 9 | 11 | ez21 | figs-go | παραγενόμενος | 1 | good things | Here, the phrase having come refers most directly to Jesus ascending into heaven. However, the words can also refer more indirectly to someone assuming a specific role or position. If your readers would misunderstand having come, you could clarify that Christ has come to “heaven,” or you could emphasize the idea of assuming a position. Alternate translation: “having come to heaven as” or “having assumed the position of” (See: [[rc://en/ta/man/translate/figs-go]]) |
1085 | HEB | 9 | 11 | da2i | figs-extrainfo | τῶν…ἀγαθῶν | 1 | good things | Here the author does not clarify what the good things are. The phrase probably refers to everything that believers receive through Christ, including rest, redemption, forgiveness, and eternal life. Since the author left the idea vague here, if possible you also should use a general expression without specifying what the things are. Alternate translation: “of the blessings” or “of the good gifts” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) |
1086 | HEB | 9 | 11 | scqv | translate-textvariants | γενομένων | 1 | good things | Instead of the phrase that have come into existence, many ancient manuscripts have the phrase “that are coming”. The phrase that the ULT uses identifies the good things as things that believers already have, while the phrase “that are coming” identifies the good things as things that believers are still waiting for. The majority of scholars think that the phrase in the ULT is the correct one, so unless there is a good reason to use “that are coming,” you should use that have come into existence. (See: [[rc://en/ta/man/translate/translate-textvariants]]) |
1087 | HEB | 9 | 11 | czx6 | figs-explicit | τῆς μείζονος καὶ τελειοτέρας σκηνῆς | 1 | the greater and more perfect tabernacle | Here, the phrase the greater and more perfect tabernacle refers to the heavenly tabernacle that Jesus has entered. The phrase could refer more specifically: (1) to the entire heavenly sanctuary. Alternate translation: “the whole greater and more perfect tabernacle” (2) to the first section of the heavenly sanctuary. Alternate translation: “the greater and more perfection first section of the tabernacle” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1088 | HEB | 9 | 11 | jyqn | figs-doublet | μείζονος καὶ τελειοτέρας | 1 | the greater and more perfect tabernacle | Here, greater and more perfect function together to refer to identify the heavenly tabernacle as superior to the earthly one. It is probable that greater identifies the heavenly tabernacle as more important, while more perfect identifies it as more able to accomplish what it was intended to do. If you do not have two words for these categories, you could use a single word or phrase to refer to identify the heavenly tabernacle as more important and effective than the earthly one. Alternate translation: “better” or “more powerfully effective” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
1089 | HEB | 9 | 11 | h434 | figs-explicit | οὐ χειροποιήτου τοῦτ’ ἔστιν, οὐ ταύτης τῆς κτίσεως | 1 | the greater and more perfect tabernacle | Here, the phrase not made by human hands means that God, not humans, made this tabernacle. The phrase not of this creation means that the tabernacle is not part of the earthly world. Scholars debate whether this means that it belongs to the heavenly world (“another creation”) or whether this means that it is “uncreated.” If your readers would misunderstand these phrases, you could make the ideas more explicit. Alternate translation: “made not by humans but by God, that is, of the heavenly creation” or “not made by people, that is, not created at all” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1090 | HEB | 9 | 11 | lxw8 | figs-activepassive | οὐ χειροποιήτου τοῦτ’ ἔστιν, οὐ | 1 | that was not made by human hands | 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 the tabernacle, which is not made rather than focusing on the human hands that did not make it. Alternate translation: “that human hands did not make, that is, that is not” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1091 | HEB | 9 | 11 | mtj9 | figs-synecdoche | χειροποιήτου | 1 | human hands | Here, the phrase human hands refers to main part of the body that we use to make things. So, the phrase figuratively refers to the whole person who makes things. If your readers would misunderstand made by human hands, you could clarify that it refers to “humans” in general, not just their hands. Alternate translation: “made by humans” or “made by people” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
1092 | HEB | 9 | 12 | dp2i | figs-explicit | οὐδὲ δι’ αἵματος τράγων καὶ μόσχων, διὰ δὲ τοῦ ἰδίου αἵματος | 1 | most holy place | Here the author refers to how a high priest would “enter” the sanctuary, taking with him blood from a sacrifice. He would present the blood to God and then apply it to various parts of the sanctuary, the altar, and the ark. In this verse, the author contrasts how those priests presented blood from animals with how Jesus presented his own blood. Scholars debate what his own blood represents. It could refer to his resurrected body, his death, or his actual blood. See the book introduction for more information on how Jesus functions as a high priest. If your readers would misunderstand what the author is talking about here, you could make the idea more explicit. Alternate translation: “and not by the blood from slaughtered goats and calves, which is what the Levitical priests use, but by his own blood” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1093 | HEB | 9 | 12 | ox1p | figs-doublet | τράγων καὶ μόσχων | 1 | most holy place | Here the author refers to goats and calves as two examples of animals that could be sacrificed so that the Levitical high priest could enter the sanctuary with their blood. These were not the only animals that could be sacrificed. If your readers would misunderstand why the author refers specifically to goats and calves, you could use a form in your language that refers generally to animals that are sacrificed. Alternate translation: “of sacrificed animals” or “of animals from flock or herd” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
1094 | HEB | 9 | 12 | a8oh | figs-go | εἰσῆλθεν…εἰς | 1 | most holy place | Here, the phrase entered into refers to movement from outside a structure into a structure. Use a word or phrase that identifies this kind of movement in your language. Alternate translation: “he moved into” (See: [[rc://en/ta/man/translate/figs-go]]) |
1095 | HEB | 9 | 12 | wp9n | figs-explicit | τὰ ἅγια | 1 | most holy place | Here, much like in 9:8, the phrase the holy {places} could refer to: (1) the inner section of the heavenly sanctuary. Alternate translation: “the Most Holy Place in heaven” (2) the entire heavenly sanctuary. Alternate translation: “the heavenly sanctuary” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1096 | HEB | 9 | 12 | zvqr | grammar-connect-time-simultaneous | εὑράμενος | 1 | most holy place | Here, the phrase having himself obtained could introduce action that: (1) happens at the same as he entered. Alternate translation: “which is when he obtained” (2) happened before he entered. Alternate translation: “after he obtained” (3) happens after he entered. Alternate translation: “with the result that he obtained” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) |
1097 | HEB | 9 | 12 | g2wm | figs-metaphor | αἰωνίαν λύτρωσιν εὑράμενος | 1 | most holy place | Here the author speaks as if Jesus paid a price to “redeem” his people from someone or something that owned or controlled them. He speaks in this way to indicate that Jesus has dealt with his people’s sins and forever kept those sins from controlling them. This is an important biblical metaphor so, if possible, preserve the metaphor or express it as an analogy. The author’s emphasis here is particularly on how Jesus freed his people from sin. Alternate translation: “having himself obtained eternal deliverance” or “having himself bought his people forever” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1098 | HEB | 9 | 12 | t65l | figs-abstractnouns | αἰωνίαν λύτρωσιν εὑράμενος | 1 | most holy place | If your language does not use an abstract noun for the idea behind redemption, you could express the idea by using a verb such as “redeem” or “free.” If you do, you may need to clarify that the redemption is for believers. Alternate translation: “having himself completed redeeming his people forever” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1099 | HEB | 9 | 13 | tx15 | grammar-connect-logic-result | γὰρ | 1 | sprinkling of a heifer’s ashes on those who have become unclean | Here, the word For introduces a further explanation of what Jesus accomplishes with his blood and how he does it. The explanation is in the form of a comparison between what the Levitical priests did (this verse) and what Jesus does (9:14). If your readers would misunderstand For, you could use a word or phrase that introduces further explanation, or you could leave it untranslated. Alternate translation: “He can obtain eternal redemption because,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
1100 | HEB | 9 | 13 | ayuh | grammar-connect-condition-fact | εἰ | 1 | sprinkling of a heifer’s ashes on those who have become unclean | Here the author is speaking as if bloodand sprinkling ashes “sanctifying” people 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: “since” or “because” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) |
1101 | HEB | 9 | 13 | hklx | figs-doublet | τράγων, καὶ ταύρων | 1 | sprinkling of a heifer’s ashes on those who have become unclean | Here the author refers to goats and bulls as two examples of animals that could be sacrificed so that the Levitical high priest could enter the sanctuary with their blood. These were not the only animals that could be sacrificed, and the author is not trying to be exhaustive, which is clear since he refers to “goats and calves” in 9:12 in the same context. If your readers would misunderstand why the author refers specifically to goats and bulls, you could use a form in your language that refers generally to animals that are sacrificed. Alternate translation: “of sacrificed animals” or “of animals from flock or herd” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
1102 | HEB | 9 | 13 | ch3c | figs-explicit | σποδὸς δαμάλεως, ῥαντίζουσα τοὺς κεκοινωμένους | 1 | sprinkling of a heifer’s ashes on those who have become unclean | Here the author refers to a ceremony that was intended to make special water for purifying people who became unclean. The “purifying” and the “uncleanness” are about ritual and approach to God, not about physical dirt. In this ceremony, a priest would offer and burn a heifer, and the priests would mix the ashes with water and sprinkle it on people who were unclean. You can read about this ceremony in Numbers 19:1–10. If your readers would misunderstand what the author is referring to, you could make the idea more explicit. Alternate translation: “sprinkling water mixed with ashes from a heifer, which had been sacrificed and burned, on the ones who had become defiled” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1103 | HEB | 9 | 13 | jkjw | translate-unknown | δαμάλεως | 1 | sprinkling of a heifer’s ashes on those who have become unclean | Here, the word heifer refers to a young female cow. Often, a heifer had not yet given birth to any calves. If your readers would misunderstand heifer, you could use a word or phrase that refers to a young female cow. Alternate translation: “of a young female cow” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1104 | HEB | 9 | 13 | seb3 | figs-possession | πρὸς τὴν τῆς σαρκὸς καθαρότητα | 1 | for the cleansing of their flesh | Here the author uses the possessive form to describe cleansing that cleanses the flesh. If your readers would misunderstand that form, you could express the idea in another way. Alternate translation: “for cleansing their flesh” or “for cleansing with regard to the flesh” (See: [[rc://en/ta/man/translate/figs-possession]]) |
1105 | HEB | 9 | 13 | y81p | figs-explicit | τὴν τῆς σαρκὸς καθαρότητα | 1 | for the cleansing of their flesh | Here, the phrase cleansing of {their} flesh is intended to contrast with “cleansing your conscience” in 6:21. The author’s point is that what the Levitical priests did could effective cleanse people, but only their flesh or outer parts of a person. In contrast, Jesus’ work cleanses the “conscience” or inner parts of a person. If your readers would misunderstand cleansing of {their} flesh, you could use a word or phrase that refers to external or partial cleansing. Alternate translation: “for outward cleansing” or “the cleansing of part of a person” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1106 | HEB | 9 | 14 | lk5i | figs-exclamations | πόσῳ μᾶλλον τὸ αἷμα τοῦ Χριστοῦ, ὃς διὰ Πνεύματος αἰωνίου, ἑαυτὸν προσήνεγκεν ἄμωμον τῷ Θεῷ, καθαριεῖ τὴν συνείδησιν ὑμῶν ἀπὸ νεκρῶν ἔργων, εἰς τὸ λατρεύειν Θεῷ ζῶντι! | 1 | how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse our conscience from dead works to serve the living God? | Here the author uses a long exclamation to emphasize how much more the blood of Christ “cleanses” people. If your readers would misunderstand this exclamation, you could express the idea as a strong positive statement. Alternate translation: “certainly much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God.” (See: [[rc://en/ta/man/translate/figs-exclamations]]) |
1107 | HEB | 9 | 14 | t58w | grammar-connect-words-phrases | πόσῳ μᾶλλον | 1 | how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse our conscience from dead works to serve the living God? | Here, the phrase how much more introduces the second half of the comparison that the author began in 9:13. His point is that what the Levitical priests did with blood was partly effective in cleansing people. That means that what Jesus does with his own blood must be much more effective in completely cleansing people. If your readers would misunderstand how much more, you could use a word or phrase that introduces the second half of a comparison. Alternate translation: “certainly even more” or “to a much greater extent” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1108 | HEB | 9 | 14 | r22p | translate-unknown | διὰ Πνεύματος αἰωνίου | 1 | the blood of Christ | Here, the phrase the eternal Spirit could refer to: (1) the Holy Spirit. In this case, the Holy Spirit, who is so effective because he is eternal, enables or empowers Christ as he cleanses his people. Alternate translation: “through the eternal Holy Spirit” (2) Christ’s own “spirit,” which is eternal. In this case, the author is making a similar to point to what he said in 7:16 about Jesus’ “indestructible life.” Alternate translation: “by means of his spirit that lives forever” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1109 | HEB | 9 | 14 | xj6g | figs-explicit | ἑαυτὸν προσήνεγκεν ἄμωμον τῷ Θεῷ | 1 | without blemish | Here the author refers to what Jesus did to cleanse his people. Scholars debate whether this phrase refers to Jesus’ death or what he did when he ascended into heaven after his resurrection. See the book introduction for more information on how Jesus atones for sins. If your readers would misunderstand what offered himself without blemish to God refers to, you could make it more explicit, using information from the book introduction. Alternate translation: “offered himself on the cross without blemish to God” or “offered himself in heaven without blemish to God” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1110 | HEB | 9 | 14 | o6jx | figs-metaphor | ἄμωμον | 1 | without blemish | Here the author refers to Jesus as if he were an animal that was without blemish. By speaking in this way, he identifies Jesus as a person who never sinned or disobeyed God. If your readers would misunderstand without blemish, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “without sin or fault” or “without imperfection” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1111 | HEB | 9 | 14 | rkh4 | figs-explicit | τὴν συνείδησιν ὑμῶν | 1 | cleanse our conscience | Here, in contrast to the word “flesh” in 9:13, the word conscience refers to inner part of a person. If your readers would misunderstand conscience, you could use a word or phrase that refers to internal or total cleansing. Alternate translation: “your inwards parts” or “your whole person” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1112 | HEB | 9 | 14 | dlll | translate-textvariants | ὑμῶν | 1 | cleanse our conscience | Many early manuscripts have “our” instead of your here. The author does not mean to exclude himself or others, so the meaning is very similar in both cases. Consider using the word that translations that your readers are familiar with use. Otherwise, you could use your like the ULT does. (See: [[rc://en/ta/man/translate/translate-textvariants]]) |
1113 | HEB | 9 | 14 | hiw0 | grammar-collectivenouns | τὴν συνείδησιν ὑμῶν | 1 | cleanse our conscience | Here, conscience is a singular noun that refers to the “consciences” of all the audience members. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “your consciences” or “each of your consciences” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) |
1114 | HEB | 9 | 14 | zbj1 | figs-metaphor | νεκρῶν ἔργων | 1 | dead works | Here the author speaks of the works as if they were dead. By speaking in this way, he could mean that: (1) the works do not accomplish anything, just like dead people do not do anything. Alternate translation: “ineffective works” or “useless works” (2) the works eventually cause people to die. Alternate translation: “works that lead to death” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1115 | HEB | 9 | 14 | hcst | figs-abstractnouns | νεκρῶν ἔργων | 1 | dead works | 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: “the dead things that you performed” or “what you did that was dead” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1116 | HEB | 9 | 14 | suu7 | figs-idiom | Θεῷ ζῶντι | 1 | cleanse | Here, much like in 3:12, the phrase the living God identifies God as the one who “lives” and possibly as the one who gives “life.” The primary point is that God actually “lives,” unlike idols and other things that people call “god.”If 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]]) |
1117 | HEB | 9 | 15 | x3xr | grammar-connect-logic-result | διὰ τοῦτο, διαθήκης καινῆς μεσίτης ἐστίν, ὅπως | 1 | For this reason | Here, the phrase for this reason could refer: (1) back to what Christ has accomplished, which the author stated in 9:14. Alternate translation: “since he has done those things, he is a mediator of a new covenant, so that” or “because of that, he is a mediator of a new covenant, so that” (2) forward to the idea that so that introduces. Alternate translation: “he is a mediator of a new covenant for this reason: so that” or “he is a mediator of a new covenant so that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
1118 | HEB | 9 | 15 | mxd0 | writing-pronouns | ἐστίν | 1 | For this reason | Here, the word he refers to Christ. If your readers would misunderstand to whom he refers, you could make it explicit. Alternate translation: “Christ is” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1119 | HEB | 9 | 15 | p2kg | figs-possession | διαθήκης καινῆς μεσίτης ἐστίν | 1 | he is the mediator of a new covenant | Here the author uses the possessive form to describe how Jesus functions as the mediator for a new covenant. If your readers would misunderstand that form, you could express the idea in a more natural way. Alternate translation: “he mediates a new covenant” (See: [[rc://en/ta/man/translate/figs-possession]]) |
1120 | HEB | 9 | 15 | wioz | figs-infostructure | ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων, τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας | 1 | he is the mediator of a new covenant | Here, the phrase a death having happened introduces something occurs before the ones called receive the promise. In fact, the death allows or enables them to receive it. If your readers would misunderstand this relationship, or if they would find the order of information here confusing, you could use a form and structure in your language that identifies a sequential relationship or a cause and effect relationship. Alternate translation: “so that the ones called might receive the promise of the eternal inheritance, for a death has happened for redemption of the transgressions related to the first covenant” (See: [[rc://en/ta/man/translate/figs-infostructure]]) |
1121 | HEB | 9 | 15 | mvwg | figs-explicit | θανάτου γενομένου | 1 | he is the mediator of a new covenant | Here the author is referring to Jesus’ death on the cross. If your readers would misunderstand what a death having happened refers to, you could make the idea more explicit. Alternate translation: “Jesus having died on the cross” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1122 | HEB | 9 | 15 | z29a | figs-abstractnouns | εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων | 1 | to free those under the first covenant from their sins | If your language does not use abstract nouns for the ideas behind redemption and transgressions, you could express the ideas by using verbs such as “redeem” and “transgress.” Alternate translation: “that redeems how people transgressed against the first covenant” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1123 | HEB | 9 | 15 | xv09 | figs-metaphor | εἰς ἀπολύτρωσιν τῶν…παραβάσεων | 1 | to free those under the first covenant from their sins | Here the author speaks as if Jesus paid a price for redemption for his people from someone or something that owned or controlled them. He speaks in this way to indicate that Jesus has dealt with his people’s transgressions and forever kept those sins from controlling them. This is an important biblical metaphor so, if possible, preserve the metaphor or express it as an analogy. The author’s emphasis here is particularly on how Jesus freed his people from transgressions. Alternate translation: “for deliverance from the transgressions” or “that bought his people from the transgressions” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1124 | HEB | 9 | 15 | q3x3 | figs-explicit | τῇ πρώτῃ διαθήκῃ | 1 | first covenant | Here, the phrase first covenant refers to the agreement that God made with the Israelites through Moses. If your readers would misunderstand first covenant, you could make the idea more explicit. See how you translated the similar phrase in Hebrews 8:7. Alternate translation: “the covenant that God made with his people at first” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1125 | HEB | 9 | 15 | q0rl | translate-ordinal | τῇ πρώτῃ διαθήκῃ | 1 | first covenant | If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “covenant one“ or “the earlier covenant” (See: [[rc://en/ta/man/translate/translate-ordinal]]) |
1126 | HEB | 9 | 15 | hgp3 | figs-metaphor | οἱ κεκλημένοι | 1 | first covenant | Here, the phrase the ones called refers to those whom God has chosen to be his people as those whom God has called or spoken to by name. If your readers would misunderstand the ones called, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “the ones selected” or “those who belong to God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1127 | HEB | 9 | 15 | ve3v | figs-activepassive | οἱ κεκλημένοι | 1 | those who are called | 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 ones who are called rather than focusing on the person doing the “calling.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “the ones whom God called” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1128 | HEB | 9 | 15 | mfzh | λάβωσιν | 1 | those who are called | Here the author may be indicating that the ones called are able to receive the promise: (1) at least partially right now. Alternate translation: “are receiving” (2) in the future. Alternate translation: “will receive” | |
1129 | HEB | 9 | 15 | j3ac | figs-abstractnouns | τὴν ἐπαγγελίαν…τῆς αἰωνίου κληρονομίας | 1 | inheritance | If your language does not use abstract nouns for the ideas behind promise and inheritance, you could express the ideas by using verbs such as “promise” and “inherit.” Alternate translation: “imitate me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1130 | HEB | 9 | 15 | vdpc | figs-metonymy | τὴν ἐπαγγελίαν…τῆς αἰωνίου κληρονομίας | 1 | inheritance | Here, the word promise figuratively refers to the content of the promise. If your readers would misunderstand promise, you could refer to what is promised. Alternate translation: “what is promised concerning the eternal inheritance” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1131 | HEB | 9 | 15 | e1ii | figs-possession | τὴν ἐπαγγελίαν…τῆς αἰωνίου κληρονομίας | 1 | inheritance | Here the author uses the possessive form to describe a promise whose content is the eternal inheritance. If your readers would misunderstand that form, you could express the idea in a more natural way. Alternate translation: “the promise, that is, the eternal inheritance” or “the promised eternal inheritance” (See: [[rc://en/ta/man/translate/figs-possession]]) |
1132 | HEB | 9 | 15 | xb9f | figs-metaphor | τῆς αἰωνίου κληρονομίας | 1 | inheritance | Here the author speaks as if believers were children who would “inherit” property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that believers receive what God promised. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “of what God gives his people forever” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1133 | HEB | 9 | 16 | lfsq | grammar-connect-logic-result | γὰρ | 1 | the death of the person who made it must be proven | Here, the word For introduces a further explanation of what the author said in the previous verse (9:15) about “a death” and “a mediator of a new covenant.” If your readers would misunderstand For, you could use a word or phrase that introduces further explanation. Alternate translation: “Indeed,” or “About covenants and deaths,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
1134 | HEB | 9 | 16 | ua79 | figs-idiom | ὅπου…διαθήκη | 1 | the death of the person who made it must be proven | Here, the word where does not indicate that the covenant is in a specific place. Rather, it indicates that what the author is about to say is about a covenant. If your readers would misunderstand where {there is} a covenant, you could use a form that introduces or highlights the topic. Alternate translation: “concerning a covenant” or “when we consider a covenant” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1135 | HEB | 9 | 16 | vlxa | figs-explicit | διαθήκη | 1 | the death of the person who made it must be proven | Here, the word covenant could refer to: (1) a specific type of agreement in which a person declares or writes what should be done with their possessions when they die. In this case, the author is slightly shifting the meaning of covenant when he uses the word in 9:16–17. Alternate translation: “there is a covenant about what happens after a person dies” or “there is a last testament” (2) the same kind of covenant that he has been speaking about throughout the letter. Alternate translation: “there is any covenant” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1136 | HEB | 9 | 16 | dzg3 | figs-abstractnouns | θάνατον ἀνάγκη φέρεσθαι τοῦ διαθεμένου | 1 | the death of the person who made it must be proven | If your language does not use abstract nouns for the ideas behind necessity and death, you could express the ideas by using verbs such as “need” and “die.” Alternate translation: “it needs to be proved that the one having covenanted it has died” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1137 | HEB | 9 | 16 | um9a | figs-activepassive | θάνατον…φέρεσθαι τοῦ διαθεμένου | 1 | the death of the person who made it must be proven | 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 death that is proven rather than focusing on the person doing the “proving.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “someone to prove the death of the one having covenanted it” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1138 | HEB | 9 | 16 | b2bd | translate-unknown | τοῦ διαθεμένου | 1 | the death of the person who made it must be proven | Here, the word covenanted refers to the process of creating the covenant. If your readers would misunderstand covenanted, you could use a word or phrase that refers to setting up or creating a covenant or agreement. Alternate translation: “of the one having created it” or “of the one having made it” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1139 | HEB | 9 | 16 | rsbu | figs-explicit | φέρεσθαι | 1 | the death of the person who made it must be proven | The exact meaning of the word translated to be proven depends on how you understand the word covenant here: (1) if the word covenant refers to a “will,” the author means that the “will” is not valid or effective until everyone knows that the person who made the will is dead. Alternate translation: “to have taken place” or “to be publicly shown” (2) if the word covenant refers to any covenant, the author means that the the covenant is not valid or effective unless the person who made it has sworn or promised that they will keep the covenant or “die.” Alternate translation: “to be presented as guarantee” or “to be stated as the consequence of breaking the covenant” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1140 | HEB | 9 | 17 | dv7r | grammar-connect-words-phrases | γὰρ | 1 | the death of the person who made it must be proven | Here, the word For introduces a further explanation of what the author said in the previous verse (9:16) about covenants and death. If your readers would misunderstand For, you could use a word or phrase that introduces further explanation, or you could leave it untranslated. Alternate translation: “As you can see,” or “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1141 | HEB | 9 | 17 | s5yz | figs-explicit | διαθήκη | 1 | the death of the person who made it must be proven | Here, just as in 9:16, the word covenant could refer to: (1) a specific type of agreement in which a person declares or writes what should be done with their possessions when they die. In this case, the author is slightly shifting the meaning of covenant when he uses the word in 9:16–17. Alternate translation: “a covenant about what happens after a person dies” or “a last testament” (2) the same kind of covenant that he has been speaking about throughout the letter. Alternate translation: “every covenant” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1142 | HEB | 9 | 17 | euuf | figs-idiom | βεβαία…μήποτε ἰσχύει | 1 | the death of the person who made it must be proven | Here, the phrases in force and has force identify that the agreement is binding or will be carried out. If your readers would misunderstand in force and has force, you could use words or phrases that identify an agreement as binding or required. Alternate translation: “is official … it never is official” or “has power … it never has power” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1143 | HEB | 9 | 17 | vnbp | figs-idiom | ἐπὶ νεκροῖς | 1 | the death of the person who made it must be proven | Here, the phrase over {the} dead indicates the basis or reason for the covenant being in force. The author’s point is not that the covenant only applies to the dead; rather, his point is that the dead are the reason why the covenant is in force. If your readers would misunderstand over {the} dead, you could use a word or phrase that identifies the basis for an agreement being or becoming official. Alternate translation: “on the basis of the dead” or “when people die” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1144 | HEB | 9 | 17 | qb62 | figs-nominaladj | νεκροῖς | 1 | the death of the person who made it must be proven | The author is using the adjective dead as a noun in order to refer to people who are dead. Your language may use adjectives in the same way. If not, you could translate this one with a noun phrase. Alternate translation: “the dead people” or “the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
1145 | HEB | 9 | 17 | vq4n | translate-unknown | ὁ διαθέμενος | 1 | the death of the person who made it must be proven | Here, just as in 9:16, the word covenanting refers to the process of creating the covenant. If your readers would misunderstand covenanting, you could use a word or phrase that refers to setting up or creating a covenant or agreement. Alternate translation: “the one having created it” or “the one having made it” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1146 | HEB | 9 | 18 | lr2e | grammar-connect-words-phrases | ὅθεν | 1 | So not even the first covenant was established without blood | Here, the word So introduces the ways in which the first {covenant} fits with what the author has said about covenants and death in 9:16–17. In other words, he uses So to introduce the application of the principle he discussed in those verses. If your readers would misunderstand So, you could use a word or phrase that introduces an inference or application. Alternate translation: “Because of that,” or “In much the same way,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1147 | HEB | 9 | 18 | wpf1 | figs-activepassive | οὐδ’ ἡ πρώτη χωρὶς αἵματος ἐνκεκαίνισται | 1 | So not even the first covenant was established without blood | 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 first {covenant}, which was inaugurated, rather than focusing on the person doing the “inaugurating.” If you must state who did the action, the author implies that God did it through Moses (see 9:19). Alternate translation: “God did not even inaugurate the first covenant without blood” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1148 | HEB | 9 | 18 | m9c3 | figs-litotes | οὐδ’ ἡ πρώτη χωρὶς αἵματος ἐνκεκαίνισται | 1 | The words not even and without blood form a negative understatement that emphasizes how important the blood is. If this is confusing in your language, you could express the meaning positively. Alternate translation: “even the first covenant had certainly been inaugurated with blood” (See: [[rc://en/ta/man/translate/figs-litotes]]) | |
1149 | HEB | 9 | 18 | kq87 | figs-explicit | πρώτη | 1 | first covenant | Here, the phrase first {covenant} refers to the agreement that God made with the Israelites through Moses. If your readers would misunderstand first {covenant}, you could make the idea more explicit. See how you translated the similar phrase in 8:7; 9:15. Alternate translation: “the covenant that God made with his people at first” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1150 | HEB | 9 | 18 | v838 | figs-explicit | αἵματος | 1 | blood | The author assumes that his audience knows that the use of blood also requires the “death” that he has been speaking about. If your readers would not make this inference, you could make it explicit that blood requires someone or something to die. Alternate translation: “blood from sacrificed animals” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1151 | HEB | 9 | 19 | uupi | grammar-connect-words-phrases | γὰρ | 1 | took the blood … with water … and sprinkled … the scroll … and all the people | Here, the word For introduces an important example of what the author said in the previous verse (9:18) about how the “first covenant” was “inaugurated” with “blood.” If your readers would misunderstand For, you could use a word or phrase that introduces an example. Alternate translation: “For example,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1152 | HEB | 9 | 19 | zl2n | figs-explicit | λαληθείσης…πάσης ἐντολῆς κατὰ τὸν νόμον ὑπὸ Μωϋσέως παντὶ τῷ λαῷ, λαβὼν τὸ αἷμα τῶν μόσχων, καὶ τῶν τράγων, μετὰ ὕδατος, καὶ ἐρίου κοκκίνου, καὶ ὑσσώπου, αὐτό τε τὸ βιβλίον καὶ πάντα τὸν λαὸν, ἐράντισεν | 1 | took the blood … with water … and sprinkled … the scroll … and all the people | Here the author refers to several Old Testament texts. The story about Moses “speaking” the law and then “sprinkling” the people with blood comes from Exodus 24:1–8. In these verses the Israelites agreed to follow the law and keep the covenant. The references to red wool and hyssop could come from the instructions for cleansing a person with a skin disease, which you can find in Leviticus 14:1–7. However, it is more likely that the author is referring to the red wool and hyssop that the priest burned along with a “heifer” to make “ashes” that could be mixed with water and used for cleansing. You can read about this ritual in Numbers 19:1–10, and the author has already mentioned it in 9:13. The author’s point here is that Moses cleansed the people when they agreed to the covenant, and according to the law the cleansing would require blood, water, red wool, and hyssop. If your readers would misunderstand what the author is referring to here, you could make it more explicit that he is speaking about how Moses cleansed the people when they heard and agreed to the covenant with God. Alternate translation: “every command having been spoken according to the law by Moses to all the people, they agreed to keep them. Then, Moses took the blood of calves and goats that had been sacrificed, and he mixed it with water and red wool and hyssop. Then, he sprinkled both the scroll of the law itself and all the people with the mixture” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1153 | HEB | 9 | 19 | we5r | figs-activepassive | λαληθείσης…πάσης ἐντολῆς κατὰ τὸν νόμον ὑπὸ Μωϋσέως | 1 | took the blood … with water … and sprinkled … the scroll … and all the 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 every command that was spoken rather than focusing on the person doing the “speaking.” Alternate translation: “Moses having spoken every command according to the law” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1154 | HEB | 9 | 19 | nj2q | figs-abstractnouns | πάσης ἐντολῆς | 1 | took the blood … with water … and sprinkled … the scroll … and all the people | 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: “everything that God commanded” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1155 | HEB | 9 | 19 | bd4k | figs-idiom | λαληθείσης…κατὰ τὸν νόμον | 1 | took the blood … with water … and sprinkled … the scroll … and all the people | Here, the phrase according to the law identifies every command as the ones that God included in the law. If your readers would misunderstand according to the law, you could clarify that the author is referring to the specific commands in the law. Alternate translation: “in the law having been spoken” or “that God included in the law having been spoken” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1156 | HEB | 9 | 19 | g9vv | translate-names | Μωϋσέως | 1 | took the blood … with water … and sprinkled … the scroll … and all the people | 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]]) |
1157 | HEB | 9 | 19 | ejk4 | figs-doublet | τῶν μόσχων, καὶ τῶν τράγων | 1 | took the blood … with water … and sprinkled … the scroll … and all the people | Here the author refers to calves and goats as two examples of animals that could be sacrificed so that a priest could use their blood. These were not the only animals that could be sacrificed, and the story about Moses speaking the commands only mentions bulls. If your readers would misunderstand why the author refers specifically to calves and goats, you could use a form in your language that refers generally to animals that are sacrificed. Alternate translation: “of sacrificed animals” or “of animals from flock or herd” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
1158 | HEB | 9 | 19 | yfc6 | figs-explicit | μετὰ ὕδατος, καὶ ἐρίου κοκκίνου, καὶ ὑσσώπου | 1 | took the blood … with water … and sprinkled … the scroll … and all the people | Here the author does not state how Moses used the water, red wool, and hyssop. The story in Exodus 24:1–8 mentions that Moses mixed the blood with water, but it does not mention the other two things. The author could imply that: (1) Moses tied stalks of hyssop plant together with the red wool to create a brush that he used to sprinkle the blood and water. That is what hyssop and red wool are used for in Leviticus 14:1–7. Alternate translation: “mixing it with water and dipping hyssop tied with red wool in it” (2) Moses burned the red wool and hyssop and mixed them in with the blood and water. That is what hyssop and red wool are used for in Numbers 19:1–10. Alternate translation: “mixing it with water and ashes from red wool and hyssop” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1159 | HEB | 9 | 19 | tgc2 | translate-unknown | ἐρίου κοκκίνου | 1 | hyssop | Here, the phrase red wool refers to cloth or string made from the fur of animals, especially sheep, that is dyed red or scarlet. If your readers would misunderstand red wool, you could use words or phrases that make the meaning clearer. Alternate translation: “scarlet cloth” or “fabric colored red” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1160 | HEB | 9 | 19 | nrn5 | translate-unknown | ὑσσώπου | 1 | hyssop | The word hyssop refers to a woody plant with small leaves that can be used for sprinkling liquids by dipping the leaves in the liquid and then shaking them or brushing them over the target. If this plant is unknown, you could use a descriptive phrase. Alternate translation: “part of a plant with small branches and many leaves” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1161 | HEB | 9 | 19 | zl8f | figs-explicit | τὸ βιβλίον | 1 | hyssop | Here, the word scroll refers to the roll or book on which Moses wrote everything that God had told him. You can read about this scroll in Exodus 24:1–8. These verses do not directly mention Moses sprinkling the scroll, but the author knew more about this than we do, and there is no reason to harmonize what he says with the story in Exodus. If your readers would misunderstand the scroll, you could express the idea more explicitly. Alternate translation: “the scroll of God’s words” or “the scroll of the covenant” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1162 | HEB | 9 | 19 | elh7 | figs-rpronouns | αὐτό…τὸ βιβλίον | 1 | hyssop | Here, the word translated itself emphasizes the scroll. Consider using a natural way to emphasize the scroll in your language. Alternate translation: “that very scroll” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) |
1163 | HEB | 9 | 20 | e3lr | writing-quotations | λέγων | 1 | the blood of the covenant | 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 Moses said to the people. However, the audience would have understood that these were words from the Old Testament, specifically from Exodus 24:8. 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: “and he spoke to them” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
1164 | HEB | 9 | 20 | lskz | figs-quotations | λέγων, τοῦτο τὸ αἷμα τῆς διαθήκης, ἧς ἐνετείλατο πρὸς ὑμᾶς ὁ Θεός | 1 | the blood of the covenant | 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 this is the blood of the covenant that God commanded for you.” (See: [[rc://en/ta/man/translate/figs-quotations]]} |
1165 | HEB | 9 | 20 | k7kh | writing-pronouns | τοῦτο | 1 | the blood of the covenant | Here, the word This refers to the blood that Moses “sprinkled” (see 9:19). If your readers would misunderstand what This refers to, you could make it explicit. Alternate translation: “This blood is” or “What I have sprinkled is” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1166 | HEB | 9 | 20 | j7en | figs-possession | τὸ αἷμα τῆς διαθήκης | 1 | the blood of the covenant | Here the author uses the possessive form to describe how the blood inaugurates or confirms the covenant. If your readers would misunderstand that form, you could express the idea in a more natural way. Alternate translation: “the blood that confirms the covenant” or “the blood that inaugurates the covenant” (See: [[rc://en/ta/man/translate/figs-possession]]) |
1167 | HEB | 9 | 20 | jaw1 | writing-pronouns | ἧς | 1 | the blood of the covenant | Here, the word that refers to the covenant, not to the blood. If your readers would misunderstand what that refers to, you could make it explicit. If you use the following alternate translation, you may need to add a comma before it. Alternate translation: “the covenant that” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1168 | HEB | 9 | 20 | brhx | ἐνετείλατο πρὸς ὑμᾶς | 1 | the blood of the covenant | Alternate translation: “commanded you to keep” | |
1169 | HEB | 9 | 21 | k6dm | figs-explicit | ὁμοίως | 1 | he sprinkled | Here, the phrase in a similar way refers back to 9:19 and the way in which Moses sprinkled blood on the scroll and the people. If your readers would misunderstand in a similar way, you could make what the idea more explicit. Alternate translation: “like he did with the scroll and the people” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1170 | HEB | 9 | 21 | xa9q | translate-unknown | πάντα τὰ σκεύη τῆς λειτουργίας | 1 | all the containers used in the service | Here, the phrase containers of the service identifies the objects and tools that the priests used in service of God. These included forks, bowls, incense burners, and many other similar containers. If your readers would misunderstand the containers of the service, you could clarify that these are all the tools and objects used for “serving” God. Alternate translation: “all vessels for service” or “all the objects that the priests use when they serve” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1171 | HEB | 9 | 21 | l27v | figs-abstractnouns | τῆς λειτουργίας | 1 | sprinkled | 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” or “worship.” Alternate translation: “for worshiping God” or “for serving in the tabernacle” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1172 | HEB | 9 | 22 | g3ef | figs-idiom | σχεδὸν…πάντα καθαρίζεται | 1 | almost everything is cleansed with blood | Here, the phrase almost everything indicates that what the author is speaking about is generally true but not always true. In other words, there are exceptions to what he says, and he wishes to acknowledge that. If your readers would misunderstand almost everything, you could use a phrase that refers to a general truth that has exceptions. Alternate translation: “everything, with some exceptions, is cleansed” or “most things are cleansed” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1173 | HEB | 9 | 22 | hi7m | figs-activepassive | σχεδὸν…πάντα καθαρίζεται | 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 cleansed rather than focusing on the whoever does the “cleansing.” If you must state who did the action, the author implies that “the priests” did it. Alternate translation: “the priests cleanse almost everything” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
1174 | HEB | 9 | 22 | gs2i | χωρὶς αἱματεκχυσίας, οὐ γίνεται ἄφεσις | 1 | Here the author presents this clause as a statement of what is generally true. Use a form in your language that presents a general truth or something that everyone knows. Alternate translation: “so it is true that there is no forgiveness without shedding of blood” | ||
1175 | HEB | 9 | 22 | uw4g | figs-doublenegatives | χωρὶς αἱματεκχυσίας, οὐ γίνεται ἄφεσις | 1 | Here the author uses two negative words (without and no) to emphasize how necessary blood is for forgiveness. 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. Alternate translation: “forgiveness only occurs with shedding of blood” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) | |
1176 | HEB | 9 | 22 | v8bj | translate-unknown | αἱματεκχυσίας | 1 | Without the shedding of blood there is no forgiveness | Here the author uses a very rare word that refers to “pouring out” blood. The phrase shedding of blood thus refers to the process by which a priest kills an animal, pours its blood into a bowl, and then “pours it out” in a specific location near God’s presence. If your readers would misunderstand shedding of blood, you could use a phrase that refers to the collection and presentation of the blood. Alternate translation: “shedding and presenting blood” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1177 | HEB | 9 | 22 | v1tr | figs-abstractnouns | οὐ γίνεται ἄφεσις | 1 | forgiveness | If your language does not use an abstract noun for the idea behind forgiveness, you could express the idea by using a verb such as “forgive.” If you need to express who does the “forgiving,” the author implies that it is God. Alternate translation: “no one is forgiven” or “God does not forgive people” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1178 | HEB | 9 | 23 | nh15 | grammar-connect-logic-result | οὖν | 1 | Connecting Statement: | Here, the word Therefore introduces a conclusion that is based on what the author has said in 9:18–22 about blood and cleansing. If your readers would misunderstand Therefore, you could use a word or phrase that introduces a conclusion or an inference. Alternate translation: “Because of all that,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
1179 | HEB | 9 | 23 | q79n | figs-activepassive | τὰ…ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαι | 1 | the copies of the things in heaven should be cleansed with these animal sacrifices | If your language does not use 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 examples that are cleansed rather than focusing on the people doing the “cleansing.” If you must state who did the action, the author implies that “the priests” did it. Alternate translation: “the priests to cleanse the examples of the things in the heavens with these” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1180 | HEB | 9 | 23 | zgbc | translate-unknown | ὑποδείγματα | 1 | the copies of the things in heaven should be cleansed with these animal sacrifices | Here, the word examples indicates that the earthly tabernacle is a copy or illustration of the heavenly tabernacle. If your readers would misunderstand examples, you could use a word or phrase that refers to something that is based on something else. Alternate translation: “illustrations” or “replicas” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1181 | HEB | 9 | 23 | fduq | figs-explicit | ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς | 1 | the copies of the things in heaven should be cleansed with these animal sacrifices | Here, the phrase examples of the {things} in the heavens could refer to: (1) the earthly tabernacle, which is an “example” of the “tabernacle” in the heavens. Alternate translation: “example of the tabernacle in the heavens” (2) the earthly tabernacle, its priesthood, its sacrifices, and all the objects associated with it, which are examples of the same things in the heavens. Alternate translation: “examples of the tabernacle, priesthood, and service in the heavens” or “examples of the heavenly things” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1182 | HEB | 9 | 23 | rqw2 | writing-pronouns | τούτοις…ταύτας | 1 | the copies of the things in heaven should be cleansed with these animal sacrifices | In both places, the word these refers back to the sacrifices and blood that the author has discussed in 9:18–22. If your readers would misunderstand these, you could make what it refers to more explicit. Alternate translation: “with those sacrifices … those sacrifices” or “with the blood of animals … the blood of animals” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1183 | HEB | 9 | 23 | y9b7 | figs-ellipsis | αὐτὰ…τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ ταύτας | 1 | the heavenly things themselves had to be cleansed with much better sacrifices | 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 verse. Alternate translation: “it is necessary for the heavenly things themselves to be cleansed with better sacrifices than these” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
1184 | HEB | 9 | 23 | eqn8 | αὐτὰ…τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ ταύτας | 1 | the heavenly things themselves had to be cleansed with much better sacrifices | What the author says about how the heavenly things themselves need to be cleansed could mean: (1) that when people sin, they defile or make impure the heavenly sanctuary. Thus, the heavenly sanctuary needs to be cleansed from this impurity. Alternate translation: “the heavenly things themselves need to be cleansed from impurity with better sacrifices than these” (2) that the heavenly sanctuary needs to be “inaugurated” or “consecrated.” In this case, “cleansing” refers primarily to making a place ready to function as a tabernacle, not to purifying sin from it. Alternate translation: “the heavenly things themselves need to be consecrated with better sacrifices than these” | |
1185 | HEB | 9 | 23 | u2hm | figs-explicit | αὐτὰ…τὰ ἐπουράνια | 1 | the heavenly things themselves had to be cleansed with much better sacrifices | Here, the phrase the heavenly things themselves could refer to: (1) the heavenly tabernacle. Alternate translation: “the heavenly tabernacle itself” (2) the heavenly tabernacle, its priesthood, its sacrifices, and all the objects associated with it. Alternate translation: “the heavenly tabernacle, priesthood, and service themselves” or “the things in heaven” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1186 | HEB | 9 | 23 | oup0 | figs-rpronouns | αὐτὰ…τὰ ἐπουράνια | 1 | the heavenly things themselves had to be cleansed with much better sacrifices | Here, the word translated themselves emphasizes the heavenly things. Consider using a natural way to emphasize the heavenly things in your language. Alternate translation: “the very things in heaven” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) |
1187 | HEB | 9 | 23 | xyys | figs-genericnoun | κρείττοσι θυσίαις | 1 | the heavenly things themselves had to be cleansed with much better sacrifices | Here the author refers to better sacrifices in general to make a contrast with the earthly sacrifices. However, he thinks that Jesus only offered one “sacrifice.” If your readers would misunderstand that better sacrifices refers to what is generally true rather than to the details of what Jesus did, you could use a singular form instead. Alternate translation: “with a better sacrifice” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) |
1188 | HEB | 9 | 24 | drtu | grammar-connect-words-phrases | γὰρ | 1 | the most holy place made with hands, which | Here, the word for introduces a further explanation of what the author said in the previous verse (9:23) about the “heavenly things” and the “better sacrifices.” The explanation continues through 9:25–26. If your readers would misunderstand for, you could use a word or phrase that introduces further explanation. Alternate translation: “which is why” or “and so” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1189 | HEB | 9 | 24 | xo5m | figs-go | οὐ…εἰς…εἰσῆλθεν | 1 | the most holy place made with hands, which | Here, the phrase did not enter 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: “did not pass into” (See: [[rc://en/ta/man/translate/figs-go]]) |
1190 | HEB | 9 | 24 | svu2 | figs-explicit | χειροποίητα…ἅγια…ἀντίτυπα τῶν ἀληθινῶν | 1 | the most holy place made with hands, which | Here, the phrases holy {places} and copies refer to the earthly Most Holy Place. The phrase the true ones refers to the heavenly Most Holy Place. If your readers would misunderstand these phrases, you could make the idea more explicit. Alternate translation: “a Most Holy Place made with hands—a copy of the true heavenly one” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1191 | HEB | 9 | 24 | cy2x | figs-synecdoche | χειροποίητα | 1 | the most holy place made with hands, which | Here, the word hands refers to main part of the body that we use to make things. So, the phrase figuratively refers to the whole person who makes things. If your readers would misunderstand made with hands, you could clarify that it refers to “humans” in general, not just their hands. Alternate translation: “made by humans” or “made by people” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
1192 | HEB | 9 | 24 | akii | figs-activepassive | χειροποίητα | 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 holy {places} that are made rather than focusing on the hands, which made them. Alternate translation: “that hands made” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
1193 | HEB | 9 | 24 | l1ce | translate-unknown | ἀντίτυπα | 1 | Here, the word copies identifies the holy {places} made with hands as something that models or is based on the true ones. If your readers would misunderstand copies, you could use a word or phrase that describes something that is based on something else. See you how translated examples in 9:23. Alternate translation: “illustrations” or “replicas” (See: [[rc://en/ta/man/translate/translate-unknown]]) | |
1194 | HEB | 9 | 24 | p0y0 | figs-explicit | αὐτὸν τὸν οὐρανόν | 1 | Here, the phrase heaven itself is singular instead of plural, which is what the author has usually used when he speaks about the “heavens” in this letter. It is likely that the author uses the phrase heaven itself to refer to the highest of multiple heavens, which is where the heavenly sanctuary and God’s throne are. If your readers would misunderstand heaven itself, you could use a word or phrase that refers to the highest or most important heaven. Alternate translation: “the heaven that is above all the others” or “the most important heaven” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
1195 | HEB | 9 | 24 | e4l6 | figs-explicit | νῦν ἐμφανισθῆναι | 1 | Here, the phrase to be made visible primarily refers to a person entering the presence of a leader or ruler. The point is that the person is visible to that leader or ruler, not that the person is visible to the audience. The word now indicates that this is what Jesus is currently doing. If your readers would misunderstand to be made visible now, you could use a phrase that refers to how Jesus is currently in God’s presence. Alternate translation: “to appear currently” or “to dwell during this time” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
1196 | HEB | 9 | 24 | g5lp | figs-activepassive | ἐμφανισθῆναι | 1 | of the true one | 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’s point is that Jesus is currently visible to God, so use a form that would express that idea well. Alternate translation: “to appear” or “to show himself” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1197 | HEB | 9 | 24 | d4dn | figs-abstractnouns | τῷ προσώπῳ τοῦ Θεοῦ | 1 | of the true one | If your language does not use an abstract noun for the idea behind presence, you could express the idea by using a phrase that refers to being close to God. Alternate translation: “where God dwells” or “near God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1198 | HEB | 9 | 25 | f17a | figs-ellipsis | οὐδ’ | 1 | He did not go there | 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 previous verse (“enter” in 9:24). Alternate translation: “and he entered not” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
1199 | HEB | 9 | 25 | rlua | figs-explicit | ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατ’ ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ | 1 | He did not go there | Here the author refers to how the high priest was required to enter the Most Holy Place every single year to offer blood from sacrifices. You can read about what God required for this Day of Atonement in Leviticus 16. If your readers would misunderstand what the author is referring to here, you could make it more explicit. Alternate translation: “the high priest enters in the Most Holy Place on the Day of Atonement each year with blood that comes from a sacrificed animal, not from himself” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1200 | HEB | 9 | 25 | s0va | figs-go | εἰσέρχεται εἰς | 1 | He did not go there | Here, the phrase enters into refers to movement from outside a structure into a structure. Use a word or phrase that identifies this kind of movement in your language. Alternate translation: “moves into” (See: [[rc://en/ta/man/translate/figs-go]]) |
1201 | HEB | 9 | 25 | hlrs | figs-explicit | τὰ ἅγια | 1 | He did not go there | Here, the phrase the holy {places} could refer to: (1) the Most Holy Place, the inner part of the earthly sanctuary that the high priest entered once a year. Alternate translation: “the Most Holy Place” (2) the entire earthly sanctuary, which the high priest entered many times in the year but especially on the Day of Atonement. Alternate translation: “the sanctuary” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1202 | HEB | 9 | 25 | fxtc | figs-idiom | κατ’ ἐνιαυτὸν | 1 | He did not go there | Here, the phrase each year refers to something that happens one year, and then the next year, and so on. One way of expressing this idea is with the phrase “year by year.” The author’s point is that the high priest enters every single year. If your readers would misunderstand each year, you could use a word or phrase that refers to sequential years. Alternate translation: “year by year” or “every single year” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1203 | HEB | 9 | 25 | zpf3 | figs-explicit | ἐν αἵματι ἀλλοτρίῳ | 1 | with the blood of another | Here, the blood is not his his own because it comes from an animal that someone has sacrificed. The author expresses the idea in this way because he is contrasting the high priest with Jesus, who did use his own blood (see 9:12). If your readers would misunderstand blood {that is} not his own, you could express the idea more explicitly. Alternate translation: “with another being’s blood” or “with blood from an animal” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1204 | HEB | 9 | 26 | o42h | figs-ellipsis | ἐπεὶ ἔδει | 1 | If that had been the case | Here the author does not directly state the basis for his inference (since). Instead, he implies that it is a positive version of the negative statement “not in order to offer himself many times” in 9:25. In other words, the point is that Christ could not make an offering many times, since then it would be necessary for him to suffer many times. If your readers would misunderstand what since introduces, you could include some of the implied words to make the idea clearer. Alternate translation: “since he would have offered himself many times, it would have been necessary for” or “since otherwise it would have been necessary for” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
1205 | HEB | 9 | 26 | kg1l | writing-pronouns | αὐτὸν | 1 | If that had been the case | Here, the word him refers to Jesus. If your readers would misunderstand to whom him refers, you could make it explicit. Alternate translation: “Jesus” or “Christ” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1206 | HEB | 9 | 26 | rwtt | figs-explicit | παθεῖν | 1 | If that had been the case | Here the author uses suffer to refer to everything bad that Jesus experienced, but he is especially focusing on Jesus death on the cross. If your readers would misunderstand what to suffer refers to, you could express the idea explicitly. Alternate translation: “to suffer and die” or “to be crucified” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1207 | HEB | 9 | 26 | rr3s | figs-idiom | ἀπὸ καταβολῆς κόσμου | 1 | If that had been the case | Here, the phrase {the} foundation of {the} world refers to the time when God created everything. When something is from this time, that means that it happens throughout the time between when God created everything and now. If your readers would misunderstand from {the} foundation of {the} world, you could use a comparable phrase. Alternate translation: “from when the world was created until now” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1208 | HEB | 9 | 26 | ezjh | figs-abstractnouns | ἀπὸ καταβολῆς κόσμου | 1 | If that had been the case | 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 “found” or “create.” Alternate translation: “from the founding of the world” or “from when God founded the world” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1209 | HEB | 9 | 26 | weec | grammar-connect-logic-contrast | νυνὶ δὲ | 1 | If that had been the case | Here, the phrase But now could introduce (1) a contrast with the hypothetical situation the author offered in the first half of the verse. In this case, the word now does not refer to time but identifies what is actually true. See the similar construction in 8:6, which contrasts with the hypothetical situation in 8:4. Alternate translation: “In reality, though,” or “As it really is,” (2) a contrast with the hypothetical situation earlier in the verse and between the past (what the priests did) and the present (now). In this case, the word now does refer to time. Alternate translation: “But in the present” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
1210 | HEB | 9 | 26 | aojy | figs-activepassive | πεφανέρωται | 1 | to do away with sin by the sacrifice of himself | 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 has been revealed, rather than focusing on the person doing the “revealing.” If you must state who did the action, the author implies that Jesus himself did it. Alternate translation: “he has revealed himself” or “he has appeared” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1211 | HEB | 9 | 26 | hg2g | figs-explicit | πεφανέρωται | 1 | to do away with sin by the sacrifice of himself | Here, the phrase he has been revealed could refer to: (1) Jesus’ “appearance” in the heavenly sanctuary (see “made visible” in 9:24). Alternate translation: “he has appeared in heaven” (2) Jesus’ “appearance” on earth when he became human and died. Alternate translation: “he has appeared on earth” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1212 | HEB | 9 | 26 | mfhz | figs-idiom | ἐπὶ συντελείᾳ τῶν αἰώνων | 1 | to do away with sin by the sacrifice of himself | Here, {the} end of the ages 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: “at this time when the end of the world is coming soon” or “during these end times” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1213 | HEB | 9 | 26 | dq7m | figs-abstractnouns | εἰς ἀθέτησιν ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ | 1 | to do away with sin by the sacrifice of himself | If your language does not use abstract nouns for the ideas behind annulment and sacrifice, you could express the ideas by using verbs such as “annul” and “sacrifice.” Alternate translation: “to annul sins by sacrificing himself” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1214 | HEB | 9 | 26 | flt7 | translate-unknown | ἀθέτησιν | 1 | to do away with sin by the sacrifice of himself | Here, the word annulment is the same word translated in “annulment” in 7:18. The word refers to abolishing something or keeping it from being effective or powerful. If your readers would misunderstand annulment, you could use a word or phrase that refers to removing the power or effectiveness from something. Alternate translation: “the abolition” or “the removal” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1215 | HEB | 9 | 27 | hflz | grammar-connect-words-phrases | καὶ καθ’ ὅσον | 1 | to do away with sin by the sacrifice of himself | Here, the phrase And just as introduces further information (And) that includes a two-part comparison. The first part is introduced here by just as, while the second part is introduced at the beginning of 9:28 by “so also.” If your readers would misunderstand And just as, you could use a word or phrase that introduces further information and the first part of a comparison. Alternate translation: “Further, in the same way that” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1216 | HEB | 9 | 27 | w2v8 | translate-unknown | ἀπόκειται τοῖς ἀνθρώποις…ἀποθανεῖν | 1 | to do away with sin by the sacrifice of himself | Here, the phrase it is appointed refers to something that is certain or sure to happen. If your readers would misunderstand it is appointed, you could use a comparable word or phrase that refers to something that will happen for sure. Alternate translation: “men are destined to die” or “men will certainly die” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1217 | HEB | 9 | 27 | h6rr | figs-activepassive | ἀπόκειται τοῖς ἀνθρώποις…ἀποθανεῖν | 1 | to do away with sin by the sacrifice of himself | 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 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 has appointed men to die” or “God has made it so that men die” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1218 | HEB | 9 | 27 | giz9 | figs-gendernotations | τοῖς ἀνθρώποις | 1 | to do away with sin by the sacrifice of himself | Although the word men is masculine, the author is using it to refer 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: “to people” or “to men and women” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
1219 | HEB | 9 | 27 | ewjt | figs-extrainfo | μετὰ…τοῦτο | 1 | to do away with sin by the sacrifice of himself | Here the author does not specify how soon judgment comes after people die. If possible, express the idea with a word or phrase that refers to an event that comes later without specifying how much later. Alternate translation: “once that happens” or “some time after that” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) |
1220 | HEB | 9 | 27 | j084 | figs-explicit | κρίσις | 1 | to do away with sin by the sacrifice of himself | Here, judgment refers to how God will “judge” everyone based on what they have done when Jesus comes back. If your readers would misunderstand what judgment refers to, you could make the idea more explicit. Alternate translation: “the final judgment” or “God’s judgment of everyone at the end” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1221 | HEB | 9 | 27 | p6oi | figs-abstractnouns | κρίσις | 1 | to do away with sin by the sacrifice of himself | If your language does not use an abstract noun for the idea behind judgment, you could express the idea by using a verb such as “judge.” Alternate translation: “they are judged” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1222 | HEB | 9 | 28 | nwwq | grammar-connect-words-phrases | οὕτως καὶ | 1 | Christ was offered once | Here, the phrase so also introduces what the author will compare with humans dying and being judged (9:27). The comparison between humans and Christ is about two primary things. First, both die once. Second, God’s final decision, either judgment or salvation, follows this death at some point. If your readers would misunderstand so also, you could use a word or phrase that introduces the second part of a comparison. “likewise” or “in much the same way” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1223 | HEB | 9 | 28 | p8b6 | figs-activepassive | προσενεχθεὶς | 1 | Christ was offered once | 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. If you must state who did the action, the author implies that “Christ” did it to himself. Alternate translation: “having offered himself” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1224 | HEB | 9 | 28 | hv2t | figs-metaphor | εἰς τὸ…ἀνενεγκεῖν ἁμαρτίας | 1 | to take away the sins | Here the author refers to how Jesus deals with sins as if he were “bearing” or taking them off someone. He speaks in this way to indicate that Jesus eliminates the guilt and the power of these sins over people. If your readers would misunderstand this figure of speech, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “to remove the sins” or “to deal with the sins” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1225 | HEB | 9 | 28 | p6th | figs-explicit | ὀφθήσεται | 1 | the sins | Here, the phrase will appear refers to how Jesus will be seen by everyone on earth when comes back to earth from heaven. If your readers would misunderstand will appear, you could use a word or phrase that refers to Jesus coming back to earth. Alternate translation: “will come” or “will reveal himself on earth” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1226 | HEB | 9 | 28 | s9jy | figs-explicit | ἐκ δευτέρου | 1 | the sins | Here the author refers to a second time because Jesus already “appeared” on earth the “first time,” which is when he became human, lived, and died. If your readers would misunderstand why the author refers to a second time, you could make the idea explicit. Alternate translation: “one more time” or “again” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1227 | HEB | 9 | 28 | scnu | translate-ordinal | δευτέρου | 1 | the sins | If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “time two” (See: [[rc://en/ta/man/translate/translate-ordinal]]) |
1228 | HEB | 9 | 28 | b99a | figs-explicit | χωρὶς ἁμαρτίας | 1 | the sins | Here, the phrase apart from sin refers to how what Jesus will do is not about sin. The phrase does not refer to how Jesus himself does not have sin, although that is true (see 4:15). If your readers would misunderstand apart from sin, you could use a word or phrase that refers to how Jesus’ second “appearing” does not deal with sin. Alternate translation: “without reference to sin” or “not dealing with sin” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1229 | HEB | 9 | 28 | aijj | figs-abstractnouns | τοῖς…εἰς σωτηρίαν | 1 | the sins | 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: “to save those” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1230 | HEB | 10 | intro | nev1 | 0 | Hebrews 10 General NotesStructure and Formatting
Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 10:5–7, 16–17, 37–38, which are words from the Old Testament. Special Concepts in this ChapterThe sacrifices that Moses’ law requiredIn 10:1–11, the author points out several reasons why it is clear that the sacrifices that God required the Israelites to offer did not take away sins on their own. First, he states that these sacrifices are a “shadow” of the coming good things. It is the real thing, not the shadow, that takes away sins. Second, these sacrifices needed to be repeated. If they actually took away sin, the author reasons, they would only need to be done once. Third, he argues from the Scriptures that God replaces these sacrifices with Jesus doing God’s will. In this chapter, the author does not spend much time speaking about what those sacrifices actually did accomplish. He only says that they are a “reminder” of sins (see 10:3). See 9:13 for more information on what the sacrifices actually could accomplish. (See: [[rc://en/tw/dict/bible/other/sacrifice]]) “Once” versus “repeatedly”Throughout this chapter, the author states that Christ offered himself once and that his sacrifice has eternal effects. In contrast, he states that the sacrifices that the earthly priests offered happened repeatedly and had limited effects. In your translation, be sure to use words that emphasize the contrast between a single, effective sacrifice and multiple, ineffective sacrifices. The “former days”In 10:32, the author refers to the “former days,” which he then goes on to describe in 10:32–34. This phrase refers to a period of time in the audience’s past, a time when they had just been “enlightened,” which means they had recently believed in Jesus. During this time, they suffered but also persevered and rejoiced in knowing God. The author wishes them to continue to show the endurance and joy they showed during these “former days.” In these verses, use verb tenses and forms that you would normally use for describing what happened in a person’s past. “The one coming” in 10:37In 10:37, the “one coming” refers to the Messiah, whom the author knows is Jesus. In this context, the Messiah “coming” refers to Jesus’ second coming, not his incarnation. Use words here that could be understood as a reference to Jesus’ second coming. Important Figures of Speech in this Chapter“Shadow” and “image” in 10:1In this verse, the law has a “shadow” of the coming good things, which means that the law of Moses gives an outline or vague image of those good things. A “shadow” is not bad, but it is not the thing that casts the shadow. Instead, it just gives a foretaste or a hint of what that thing is. The author uses the word “image” to refer to the thing itself. The author’s point, then, is that the law of Moses provides a hint or foretaste of the coming good things, which are what Christ offers to those who believe in him. That means that the law is good, but if people can have the “image” itself (what Christ gives), they do not need the “shadow” (the law) anymore. See the notes on this verse for translation ideas. (See: [[rc://en/tw/dict/bible/other/shadow]]) “The curtain, that is, his flesh” in 10:20In this verse, the phrase “that is, his flesh” can be understood in three main ways. (1) it could go with “curtain,” in which case the author is stating that Jesus’ “flesh” is somehow like this “curtain.” It could mean that he needed to live his life in the “flesh” before he could enter the heavenly sanctuary, just like a priest needed to pass through the “curtain” before he could enter the Most Holy Place. Or, it could mean that his “flesh” needed to die before he could enter the heavenly sanctuary, just like a priest needed to penetrate through the curtain to enter the Most Holy Place. (2) it could go with the whole clause “which he has inaugurated for us as a fresh and living way.” In this case, the word “through” is implied with “flesh” as well as “curtain,” and the author is saying that Jesus “inaugurated” this way “through” (or “by means of”) his “flesh.” (3) it could go with “way,” in which case the author is stating that Jesus’ “way” was his “flesh.” This would most likely mean that the path or “way” that Jesus took to get to the heavenly sanctuary was his earthly life in the “flesh.” The first option makes the most sense of the way the author wrote the words in the sentence, but some scholars argue that the idea it expresses does not match the rest of what the author says. Consider using a construction that could modify either “curtain” or “way” to preserve the ambiguity. Other Possible Translation Difficulties in this ChapterWhat sins are those for which there is no longer a sacrifice?In 10:26–31, the author refers to sin which no sacrifice can take away and which God will punish with “fire.” Scholars debate what sin or sins the author is speaking about and whether the people who commit the sin or sins are really Christians or not. What is clear is that this is very serious sin: it involves “trampling” Christ and insulting the Holy Spirit. No one could commit this kind of sin by accident. Further, the word for “sinning” in 10:26 indicates that the author is thinking about more than one individual act. In your translation, make sure that you refer to a pattern or repeated behavior of sinning. (See: [[rc://en/tw/dict/bible/kt/sin]]) Old Testament quotationsWhen 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 10:5–7, which quotes from a Greek version of Psalm 40:6–8, and in 10:37–38, which quotes from a Greek version of Habakkuk 2:3–4. 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]]) | |||
1231 | HEB | 10 | 1 | kwq1 | grammar-connect-words-phrases | γὰρ | 1 | Connecting Statement: | Here, the word For introduces a new development in the argument that is based on what the author has said in 9:23–28. If your readers would misunderstand For, you could use a word or phrase that introduces development, or you could leave it untranslated. Alternate translation: “Now” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1232 | HEB | 10 | 1 | kj83 | figs-metaphor | σκιὰν…ἔχων…τῶν…ἀγαθῶν | 1 | the law is only a shadow of the good things to come | Here the author speaks as if the law has a shadow that is cast by the good things that are coming. He speaks in this way to indicate that the law is not one of the good things that are coming, but that it does “foreshadow” or give a outline or forecast of what those good things are like. If your readers would misunderstand having a shadow of the good things, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “foreshadowing the good things” or “only pointing to the good things” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1233 | HEB | 10 | 1 | mz05 | figs-extrainfo | τῶν μελλόντων ἀγαθῶν | 1 | the law is only a shadow of the good things to come | Here the author does not clarify exactly what these good things are. What is clear is that God gives them to believers as gifts or blessings. If possible, express the idea without including specifics about what the things are. Alternate translation: “of the good gifts that are coming” or “of the blessings that are coming from God” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) |
1234 | HEB | 10 | 1 | i4ey | figs-personification | μελλόντων | 1 | the law is only a shadow of the good things to come | Here the author speaks as if the good things were a person who could “come” or arrive at a destination. He means that believers will certainly and quickly receive these good things, as surely as someone who is “coming” will soon arrive. If your readers would misunderstand this figure of speech, you could express the idea nonfiguratively. Alternate translation: “that believers will receive soon” or “that we will certainly experience” (See: [[rc://en/ta/man/translate/figs-personification]]) |
1235 | HEB | 10 | 1 | miv9 | figs-explicit | μελλόντων | 1 | the law is only a shadow of the good things to come | Here the author could mean that the good things: (1) are coming for believers, although believers do experience them some now. Alternate translation: “that will come” (2) were coming from the perspective of those who received the law but which believers have now received. Alternate translation: “that were to come” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1236 | HEB | 10 | 1 | r6ly | translate-unknown | οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων | 1 | not the real forms of those things themselves | Here, the word image refers to the opposite of the shadow. The image refers to the reality or substance of the things themselves. It does not refer to an image or reflection. If your readers would misunderstand image, you use a word or phrase that refers to the reality or existence of the things. Alternate translation: “not the reality itself of those things” or “not being itself one of those things” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1237 | HEB | 10 | 1 | kcyq | figs-personification | ἔχων ὁ νόμος…οὐδέποτε δύναται…τελειῶσαι | 1 | not the real forms of those things themselves | Here the author speaks as if the law were a person who could make perfect other people. He speaks in this way to indicate that the regulations and rituals that God required in the law do not enable people to become “perfect.” If your readers would misunderstand this figure of speech, you could express the idea nonfiguratively. Alternate translation: “keeping the law, which has … cannot ever make perfect” or “doing what the law requires, which law has … never gives perfection to” (See: [[rc://en/ta/man/translate/figs-personification]]) |
1238 | HEB | 10 | 1 | anin | figs-explicit | τοὺς προσερχομένους | 1 | not the real forms of those things themselves | Here, the phrase those who approach could refer to: (1) the Israelites who brought the sacrifices to God. Alternate translation: “the people who approach” (2) the priests who serve in the sanctuary. Alternate translation: “the priests who approach” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1239 | HEB | 10 | 1 | khk2 | figs-idiom | κατ’ ἐνιαυτὸν | 1 | not the real forms of those things themselves | Here, the phrase every year identifies an action that happens often and repeatedly. If your readers would misunderstand every year, you could use a word or phrase that identifies a frequent and repeated action. Alternate translation: “day after day” or “all the time” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1240 | HEB | 10 | 2 | mww3 | grammar-connect-words-phrases | ἐπεὶ | 1 | would the sacrifices not have ceased to be offered? | Here, the word Otherwise introduces a hypothetical situation that is contrary to what the author claimed in the previous verse. The author introduces this hypothetical situation to further support his argument. If your readers would misunderstand Otherwise, you could use a word or phrase that introduces something that is contrary to fact. Alternate translation: “If that were not the case” or “Were that not so” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1241 | HEB | 10 | 2 | aw6g | figs-rquestion | οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν, τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους? | 1 | would the sacrifices not have ceased to be offered? | The author 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 “yes, they would have ceased being offered.” If your readers would misunderstand this question, you could express the idea by using a strong affirmation. Alternate translation: “they would certainly have ceased being offered, because the ones serving would no longer have consciousness of sins, having been cleansed once.” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
1242 | HEB | 10 | 2 | zk99 | figs-infostructure | οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν, τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους? | 1 | would the sacrifices not have ceased to be offered? | Here the author expresses the conclusion before he gives his reasons. This was a natural order of information in his language. If your readers would find this order confusing, you could express the reasons before the conclusion, or you could use some other natural order. Alternate translation: “since the ones serving, having been cleansed once, would no longer have consciousness of sins, would they not have ceased being offered?” (See: [[rc://en/ta/man/translate/figs-infostructure]]) |
1243 | HEB | 10 | 2 | xor4 | figs-activepassive | οὐκ ἂν ἐπαύσαντο προσφερόμεναι | 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 sacrifices, which have not ceased being offered, rather than focusing on the person who would “cease offering” them. If you must state who would do the action, the author implies that the “priests” or the “Israelites” would. Alternate translation: “would the priests not have ceased offering them” or “would the Israelites not have ceased offering them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
1244 | HEB | 10 | 2 | twab | writing-pronouns | οὐκ ἂν ἐπαύσαντο | 1 | Here, the word they refers to the “sacrifices” (see 10:1). If your readers would misunderstand what they refers to, you could make it explicit. Alternate translation: “would the sacrifices not have ceased” (See: [[rc://en/ta/man/translate/writing-pronouns]]) | |
1245 | HEB | 10 | 2 | mu42 | figs-explicit | τοὺς λατρεύοντας | 1 | the worshipers would have been cleansed | Here, the phrase the ones serving refers to everyone who worshiped God, not just to those acting as priests. If your readers would misunderstand the ones serving, you could make it clear that it refers to all the worshipers. Alternate translation: “the worshipers” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1246 | HEB | 10 | 2 | m9tj | figs-abstractnouns | μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν | 1 | would no longer have any consciousness of sin | If your language does not use an abstract noun for the idea behind consciousness, you could express the idea by using an adjective such as “conscious” or a verb such as “recognize.” Alternate translation: “would no longer be conscious of sins” or “no longer recognize their sins” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1247 | HEB | 10 | 2 | vzcg | figs-activepassive | ἅπαξ κεκαθαρισμένους | 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 cleansed rather than focusing on the person or thing doing the “cleansing.” If you must state who did the action, the author implies that “the sacrifices,” or God working through these sacrifices, did it. Alternate translation: “would have become clean once” or “being those whom God has cleansed once” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
1248 | HEB | 10 | 3 | l5if | grammar-connect-logic-contrast | ἀλλ’ | 1 | Here, the word But introduces what is true, in contrast to the hypothetical situation the author offered in 10:2. If your readers would misunderstand But, you could use a word or phrase that introduces reality in contrast to a hypothetical situation. Alternate translation: “In reality, though,” or “As it really is,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) | |
1249 | HEB | 10 | 3 | z3je | figs-abstractnouns | ἐν αὐταῖς ἀνάμνησις ἁμαρτιῶν | 1 | If your language does not use an abstract noun for the idea behind reminder, you could express the idea by using a verb such as “remind” or “remember.” Alternate translation: “whenever they offer those sacrifices, people remember their sins” or “with those sacrifices people are reminded of their sins” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
1250 | HEB | 10 | 3 | l4me | figs-idiom | κατ’ ἐνιαυτόν | 1 | Here, just as in 10:1, the phrase every year identifies an action that happens often and repeatedly. If your readers would misunderstand every year, you could use a word or phrase that identifies a frequent and repeated action. Alternate translation: “day after day” or “all the time” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
1251 | HEB | 10 | 4 | di8i | grammar-connect-logic-result | γὰρ | 1 | For it is impossible for the blood of bulls and goats to take away sins | Here, the word For introduces support for the author’s claim that the sacrifices give a “reminder of sins every year” (10:3). His point here is that the sacrifices cannot take away sins, so all they can do is function as a “reminder” of the sins that they do not take away. If your readers would misunderstand For, you could use a word or phrase that introduces support for a claim. Alternate translation: “That is because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
1252 | HEB | 10 | 4 | stkp | figs-explicit | αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας | 1 | For it is impossible for the blood of bulls and goats to take away sins | Here, the phrase blood of bulls and goats may refer specifically to the offerings performed on the Day of Atonement (see Leviticus 16). However, the author is also referring in general to blood from any sacrifice. You should express the idea in general terms, as the author does. Alternate translation: “blood from animal sacrifices to take away sins” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1253 | HEB | 10 | 4 | lbdu | figs-metonymy | αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας | 1 | For it is impossible for the blood of bulls and goats to take away sins | Here, the word blood refers figuratively to offering the blood. The word sins refers figuratively to the consequences of sin that people experience, including guilt, impurity, and alienation from God. If your readers would misunderstand blood and sins, you could express the ideas with short phrases. Alternate translation: “the offering of the blood of bulls and goats to take away the consequences of sins” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1254 | HEB | 10 | 4 | bvu5 | figs-doublet | ταύρων καὶ τράγων | 1 | the blood of bulls and goats | Here the author refers to bulls and goats as two examples of animals that were sacrificed so that the high priest could enter the sanctuary with their blood. These were not the only animals that could be sacrificed, and the author is not trying to be exhaustive. If your readers would misunderstand why the author refers specifically to bulls and goats, you could use a form in your language that refers generally to animals that are sacrificed. Alternate translation: “of sacrificed animals” or “of animals from flock or herd” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
1255 | HEB | 10 | 5 | q4ye | grammar-connect-logic-result | διὸ | 1 | General Information: | Here, the word Therefore introduces an inference based on what the author has said about how “blood of bulls and goats” does not “take away sins” (see 10:4). Because that is true, Jesus speaks the words that the author quotes. If your readers would misunderstand Therefore, you could use a word or phrase that introduces an inference. Alternate translation: “So then” or “Because of that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
1256 | HEB | 10 | 5 | xp0e | grammar-connect-time-simultaneous | εἰσερχόμενος | 1 | you did not desire | Here, the word entering introduces an action that could happen (1) at the same as he says the quotation that follows. Alternate translation: “as he enters” (2) before he says the quotation that follows. Alternate translation: “as he was about to enter” (See: [[rc://en/ta/man/translate/grammar-connect-time-simultaneous]]) |
1257 | HEB | 10 | 5 | coab | figs-explicit | εἰσερχόμενος εἰς τὸν κόσμον | 1 | you did not desire | Here, the phrase entering into the world refers to Jesus’ incarnation, when he became human and lived in the world. If your readers would misunderstand what this phrase refers to, you could make the idea more explicit. Alternate translation: “becoming human and entering into the world” or “entering into the world as a man” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1258 | HEB | 10 | 5 | sp70 | writing-quotations | λέγει | 1 | you did not desire | Here and in the following two verses, 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 Christ the Son said to God the Father. However, the audience would have understood that these were words from the Old Testament, specifically from Psalm 40:6–8. 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: “he says to God” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
1259 | HEB | 10 | 5 | wlz2 | figs-quotations | λέγει, θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι. | 1 | you did not desire | 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 do, you also will need to translate the two following verses as indirect quotes. Alternate translation: “he says that sacrifice and offering God did not desire, but a body God prepared for him” (See: [[rc://en/ta/man/translate/figs-quotations]]} |
1260 | HEB | 10 | 5 | kqdh | figs-doublet | θυσίαν καὶ προσφορὰν | 1 | you did not desire | These two terms mean basically the same thing. The author of the quotation uses both of them to show that he is referring to animal sacrifices in general. 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 make it general in another way. Alternate translation: “Sacrifices” or “Any kind of offering” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
1261 | HEB | 10 | 5 | ml8e | figs-yousingular | οὐκ ἠθέλησας…κατηρτίσω | 1 | you did not desire | Because Christ is speaking to one person (God the Father), you is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]]) |
1262 | HEB | 10 | 6 | t9bn | figs-quotations | ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας. | 1 | you did not desire | 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 do, you will need to translate the previous and following verses as indirect quotes as well. Alternate translation: “in whole burnt offerings and concerning sin offerings God was not well-pleased” (See: [[rc://en/ta/man/translate/figs-quotations]]} |
1263 | HEB | 10 | 6 | q416 | figs-doublet | ὁλοκαυτώματα καὶ περὶ ἁμαρτίας | 1 | you did not desire | Here, the phrases whole burnt {offerings} and concerning sin {offerings} function together to refer to sacrifices that the Israelites offered. The whole burnt {offering} refers to how a cow, goat, sheep, or bird would be killed and then completely burned before God. The concerning sin {offering} refers to how a bull, goat, lamb, or birds would be killed and the blood from the animal would be sprinkled in specific places. The author refers to both types of offerings in order to refer in general to sacrifices related to sin and atoning for that sin. If you do not have two descriptions for these categories, you could use a single word or phrase to refer to what an Israelite would offer to God to take care of sin. Alternate translation: “in sacrifices concerning sin” or “in animals that people offer to deal with ins” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
1264 | HEB | 10 | 6 | bfaq | translate-unknown | περὶ ἁμαρτίας | 1 | you did not desire | Here, the phrase concerning sin {offerings} refers to a specific type of sacrifice that people would offer when they sinned. An important part of this offering was how the priest sprinkled blood from the animal in specific places within the tabernacle. You can read about this offering in Leviticus 4:1–5:13. If your readers would misunderstand concerning sin {offerings}, you could use a word or phrase that describes sacrifices offered to deal with sin. Alternate translation: “sin offerings” or “offerings to take away sin” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1265 | HEB | 10 | 6 | q3r6 | figs-yousingular | οὐκ εὐδόκησας | 1 | you did not desire | Because Christ is speaking to one person (God the Father), you is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]]) |
1266 | HEB | 10 | 7 | dpvi | figs-quotations | τότε εἶπον, ἰδοὺ, ἥκω (ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ) τοῦ ποιῆσαι ὁ Θεός τὸ θέλημά σου. | 1 | Then I said | 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 do, you will need to translate the previous two verses as indirect quotes as well. Alternate translation: “Then he said, ‘Behold, I have come—as it is written about me in a section of a scroll—to do God’s will.’” (See: [[rc://en/ta/man/translate/figs-quotations]]} |
1267 | HEB | 10 | 7 | kwzf | grammar-connect-logic-result | τότε | 1 | Then I said | Here, the word Then introduces an inference or conclusion based on what the author of the quotation has said about how God does not desire sacrifices. If your readers would misunderstand Then, you could use a word or phrase that introduces an inference or conclusion. Alternate translation: “Because of that,” or “Therefore” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
1268 | HEB | 10 | 7 | pjuj | writing-pronouns | εἶπον | 1 | Then I said | Here, the word I refers to Christ, who is speaking the quotation. If your readers would misunderstand to whom I refers, you could make it explicit. Alternate translation: “I, Christ, said” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1269 | HEB | 10 | 7 | zn6c | writing-quotations | εἶπον | 1 | Then I said | Here the author of the quotation reports something that he himself has said. If your readers would misunderstand this form, you could use a form for when someone quotes what they have already said. Alternate translation: “I myself said what follows:” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
1270 | HEB | 10 | 7 | n9vg | figs-quotesinquotes | εἶπον, ἰδοὺ, ἥκω (ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ) τοῦ ποιῆσαι ὁ Θεός τὸ θέλημά σου. | 1 | Then I said | If a direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “I said that I had certain come—as it is written about me in a section of a scroll—to do God’s will” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]]) |
1271 | HEB | 10 | 7 | ubmz | figs-metaphor | ἰδοὺ, ἥκω | 1 | Then I said | The author of the quotation is using the word Behold to focus attention on what he is about to say. Your language may have a comparable expression that you can use in your translation. Alternate translation: “Listen! I have come” or “Pay attention! I have come” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1272 | HEB | 10 | 7 | e1yp | figs-infostructure | ἥκω (ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ) τοῦ ποιῆσαι ὁ Θεός τὸ θέλημά σου | 1 | Then I said | Here, the clause as it is written about me in a section of a scroll adds additional information. If it would disrupt the natural flow of the sentence in your language, you could rearrange the pieces of the verse so that it is in a place that is natural for additional information in your language. Alternate translation: “I have come to do your will, God, as it is written about me in a section of a scroll” (See: [[rc://en/ta/man/translate/figs-infostructure]]) |
1273 | HEB | 10 | 7 | lpv2 | figs-go | ἥκω | 1 | Then I said | Here, the phrase I have come refers to back to what the author said about Jesus “entering the world” in 10:5. However, the author of the quotation is focusing primarily on who he is rather than on where he is or is going. If your readers would misunderstand I have come, you could use a word or phrase that introduces who a person is or what he or she does. Alternate translation: “I am a person who desires” or “I intend” (See: [[rc://en/ta/man/translate/figs-go]]) |
1274 | HEB | 10 | 7 | q75b | figs-activepassive | γέγραπται | 1 | Then I 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 the words that are written rather than focusing on the person doing the “writing.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “as they wrote” or “as the authors of Scripture wrote” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1275 | HEB | 10 | 7 | r0xr | translate-unknown | ἐν κεφαλίδι βιβλίου | 1 | Then I said | Here, the phrase a section of a scroll refers to a document that is in the form of a roll or scroll. The phrase could refer specifically to: (1) the entire Old Testament scriptures. Alternate translation: “in all the Scriptures” (2) the first five books of the Old Testament, the Pentateuch or Law. Alternate translation: “in the Law” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1276 | HEB | 10 | 7 | gk53 | figs-abstractnouns | τὸ θέλημά σου | 1 | Then I said | 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 “desire.” Alternate translation: “what you desire” or “what you wish” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1277 | HEB | 10 | 8 | c8eb | writing-quotations | ἀνώτερον λέγων | 1 | General Information: | Here the author uses When he says above to requote a part of the quotation that he introduced earlier (see 10:5–7). The word above refers to the first part or parts of the quotation. 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: “As he says at the beginning of the quotation” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
1278 | HEB | 10 | 8 | k12g | figs-quotations | ἀνώτερον λέγων, ὅτι θυσίας, καὶ προσφορὰς, καὶ ὁλοκαυτώματα, καὶ περὶ ἁμαρτίας, οὐκ ἠθέλησας, οὐδὲ εὐδόκησας | 1 | General Information: | 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: “When he says above that sacrifices and offerings and whole burnt offerings and sin offerings God did not desire, nor was he well-pleased with them” (See: [[rc://en/ta/man/translate/figs-quotations]]} |
1279 | HEB | 10 | 8 | rlv8 | θυσίας, καὶ προσφορὰς…οὐκ ἠθέλησας | 1 | sacrifices … offerings | These are the same words that the author of the quotation used in 10:5, although the author of Hebrews has mixed them together with words from 10:6. Also, he has expressed Sacrifices and offerings in plural form instead of singular form. Allowing for these differences, translate these words the same way you did in 10:5. | |
1280 | HEB | 10 | 8 | n7kc | ὁλοκαυτώματα, καὶ περὶ ἁμαρτίας…οὐδὲ εὐδόκησας | 1 | whole burnt offerings … sacrifices for sin | These are the same words that the author of the quotation used in 10:6, although the author of Hebrews has mixed them together with words from 10:5. Translate these words the same way you did in 10:6. | |
1281 | HEB | 10 | 8 | d3ek | figs-activepassive | προσφέρονται | 1 | that are offered | 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 sacrifices that are offered rather than focusing on the people doing the “offering.” If you must state who did the action, the author implies that the Israelites or the priests did it. Alternate translation: “the people offer” or “the priests offer” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1282 | HEB | 10 | 8 | kt5l | figs-idiom | κατὰ νόμον | 1 | that are offered | Here, the phrase according to the law indicates that the “offerings” are done the way that God commanded in the law. If your readers would misunderstand according to the law, you could use a phrase that indicates that the law contains the commands for these “offerings.” Alternate translation: “as God commanded in the law” or “as the law requires” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1283 | HEB | 10 | 9 | oq3t | writing-quotations | τότε εἴρηκεν | 1 | See | Here the author uses then he had said to requote a part of the quotation that he introduced earlier (see 10:5–7). The word then refers to the later part or parts of the quotation. 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: “then he says at the end of the quotation” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
1284 | HEB | 10 | 9 | gh6z | figs-quotations | εἴρηκεν, ἰδοὺ, ἥκω τοῦ ποιῆσαι τὸ θέλημά σου. | 1 | See | 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 had said that he had certainly come to do God’s will.” (See: [[rc://en/ta/man/translate/figs-quotations]]} |
1285 | HEB | 10 | 9 | k5kv | ἰδοὺ, ἥκω τοῦ ποιῆσαι τὸ θέλημά σου | 1 | See | These are the same words that the author of the quotation used in 10:7, although the author of Hebrews omitted some of the words to focus on his point. Translate these words the same way you did in 10:7. | |
1286 | HEB | 10 | 9 | kbrw | writing-pronouns | ἀναιρεῖ | 1 | See | Here, the word He could refer to: (1) the Messiah, who is the one who speaks the quotation. Alternate translation: “The Messiah takes away” or “The one who is speaking takes away” (2) God the Father. Alternate translation: “God takes away” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1287 | HEB | 10 | 9 | rxtb | figs-metaphor | ἀναιρεῖ | 1 | Here, the author speaks as if the first were an object that He could “take away.” By speaking in this way, he means that He has removed the power or efficacy of the first, as surely as if he took it from a place. If your readers would misunderstand He takes away, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “He removes” or “He nullifies” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
1288 | HEB | 10 | 9 | ra22 | figs-explicit | τὸ πρῶτον…τὸ δεύτερον | 1 | Here, the phrases the first and the second could refer to: (1) the parts of the quotation that the author has identified. Alternate translation: “the first thing he talked about … the second thing he talked about” (2) the systems or arrangements of the two different covenants. Alternate translation: “the first system … the second system” (3) the two covenants themselves. Alternate translation: “the first covenant … the second covenant” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
1289 | HEB | 10 | 9 | ja8n | translate-ordinal | τὸ πρῶτον…τὸ δεύτερον | 1 | first practice … the second practice | If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “number one … number two” or “the one … the other” (See: [[rc://en/ta/man/translate/translate-ordinal]]) |
1290 | HEB | 10 | 9 | rkq2 | translate-unknown | στήσῃ | 1 | first practice … the second practice | Here, the word establish refers to how someone gives something power or effectiveness. It is the opposite of takes away. If your readers would misunderstand establish, you could use a word or phrase that refers to putting something into force or giving it power. Alternate translation: “inaugurate” or “put into force” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1291 | HEB | 10 | 10 | iqki | figs-explicit | ἐν ᾧ θελήματι | 1 | we have been sanctified | Here, the phrase that will refers to the word “will” in the quotation (see “I have come to do your will” in 10:9). The phrase that will could refer to: (1) God’s will, which Christ accomplishes or does. Alternate translation: “By God’s will that Jesus has done,” (2) Christ doing God’s will by offering his body. Alternate translation: “By Christ’s obedience to God’s will,” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1292 | HEB | 10 | 10 | xj9i | figs-activepassive | ἡγιασμένοι ἐσμὲν | 1 | we have been 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 sanctified rather than focusing on the person doing the “saving.” If you must state who did the action, the author implies that “God” did through Jesus’s work. Alternate translation: “God has sanctified us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1293 | HEB | 10 | 10 | xk24 | figs-abstractnouns | διὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ | 1 | through the offering of the body of Jesus Christ | If your language does not use an abstract noun for the idea behind offering, you could express the idea by using a verb such as “offer.” Alternate translation: “through Jesus Christ offering his body” or “by how Jesus Christ offered his body” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1294 | HEB | 10 | 11 | x83h | grammar-connect-words-phrases | καὶ…μὲν | 1 | can never take away sins | Here, the word And introduces a new development in the argument. The word indeed indicates that this development occurs in two contrasting parts. The second part begins with the word “But” at the beginning of 10:12. If your readers would misunderstand And indeed, you could use words that introduce a new section or idea that it is in two parts. Alternate translation: “On the one hand,” or “Now first,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1295 | HEB | 10 | 11 | y25p | translate-unknown | ἕστηκεν | 1 | can never take away sins | Here, the word stands refers to someone staying on their feet and not sitting down. It does not mean that the person does not move. The author uses the word stands because he will contrast it with how Jesus “sits” (see 10:12). If your readers would misunderstand stands, you could use a word or phrase that refers to how a person does not sit down but stays in an upright position. Alternate translation: “stays on his feet” or “stands and walks” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1296 | HEB | 10 | 11 | jq4i | figs-idiom | καθ’ ἡμέραν | 1 | can never take away sins | Here, the phrase every day identifies an action that happens very often and repeatedly. If your readers would misunderstand every day, you could use a word or phrase that identifies a very frequent and repeated action. Alternate translation: “all the time” or “each day” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1297 | HEB | 10 | 11 | uw6i | figs-infostructure | ἕστηκεν καθ’ ἡμέραν λειτουργῶν | 1 | can never take away sins | Here, the phrase each day could modify: (1) stands. Alternate translation: “stands every day, serving” (2) serving. Alternate translation: “stands, serving every day” (See: [[rc://en/ta/man/translate/figs-infostructure]]) |
1298 | HEB | 10 | 11 | bh1w | figs-metonymy | θυσίας, αἵτινες οὐδέποτε δύνανται περιελεῖν ἁμαρτίας | 1 | can never take away sins | Here, the word that refers figuratively to offering the sacrifices, not just to the sacrifices themselves. The word sins refers figuratively to the consequences of sin that people experience, including guilt, impurity, and alienation from God. If your readers would misunderstand that and sins, you could express the ideas with short phrases. Alternate translation: “sacrifices. When people offer these sacrifices, they cannot take away the consequences of their sins” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1299 | HEB | 10 | 12 | zr61 | grammar-connect-logic-contrast | δὲ | 1 | he sat down at the right hand of God | Here, the word But introduces the second half of the contrast that the author introduced in 10:11. If your readers would misunderstand But, you could use a word or phrase that introduces the second part of a contrast. Alternate translation: “On the other hand,” or “But second,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
1300 | HEB | 10 | 12 | mksp | writing-pronouns | οὗτος | 1 | he sat down at the right hand of God | Here, the word he refers to Christ. If your readers would misunderstand to whom he refers, you could make it explicit. Alternate translation: “Christ” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1301 | HEB | 10 | 12 | lfl1 | grammar-connect-time-sequential | προσενέγκας | 1 | he sat down at the right hand of God | Here, the phrase having offered could introduce an action (1) that occurs before he sat down. Alternate translation: “after having offered” (2) that is the means by which or the reason why he sat down. Alternate translation: “because he offered” or “by means of having offered” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) |
1302 | HEB | 10 | 12 | o8m4 | figs-idiom | εἰς τὸ διηνεκὲς | 1 | he sat down at the right hand of God | Here, the phrase for all time identifies that something is always true or effective. In other words, there will never be a time when it is not true or effective. If your readers would misunderstand for all time, you could express the idea with a comparable phrase. Alternate translation: “forever” or “permanently” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1303 | HEB | 10 | 12 | vjto | figs-infostructure | μίαν ὑπὲρ ἁμαρτιῶν…θυσίαν, εἰς τὸ διηνεκὲς, ἐκάθισεν | 1 | he sat down at the right hand of God | Here, the phrase for all time could modify (1) offered. Alternate translation: “one sacrifice for sins for all time, sat down” (2) sat down. Alternate translation: “one sacrifice for sins, sat down for all time” (See: [[rc://en/ta/man/translate/figs-infostructure]]) |
1304 | HEB | 10 | 12 | egky | figs-idiom | ὑπὲρ ἁμαρτιῶν | 1 | he sat down at the right hand of God | Here, the phrase for sins indicates that Jesus’s sacrifice was intended to take away sins. The phrase does not mean that the sacrifice helps or allows the sins. 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]]) |
1305 | HEB | 10 | 12 | fy8w | translate-symaction | ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ | 1 | he sat down at the right hand of God | 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 sat down at the right hand means, you could express the idea explicitly. See how you translated the similar phrase in 8:1. Alternate translation: “sat down to rule at the right hand of God” or “took the place of honor and authority at the right hand of God” (See: [[rc://en/ta/man/translate/translate-symaction]]) |
1306 | HEB | 10 | 12 | wl76 | figs-metonymy | ἐν δεξιᾷ τοῦ Θεοῦ | 1 | he sat down at the right hand of God | 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 God” or “in the honorable place next to God” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1307 | HEB | 10 | 13 | w782 | figs-explicit | ἐκδεχόμενος | 1 | Here the author does not clarify what Jesus is waiting for. He implies that it is his return to earth, which the author has already mentioned in 9:28. If your readers would misunderstand what Jesus is waiting for, you could make it more explicit. Alternate translation: “waiting to return to earth” (See: [[rc://en/ta/man/translate/figs-explicit]]) | |
1308 | HEB | 10 | 13 | ljg5 | grammar-connect-time-sequential | τὸ λοιπὸν | 1 | Here, the phrase from then refers to a span of time from a previous action (in this case, Jesus “sitting down” as described in 10:12) up to and including the present. If your readers would misunderstand from then, you could use a form that refers to this span of time. Alternate translation: “from that time on” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) | |
1309 | HEB | 10 | 13 | qnby | figs-activepassive | τεθῶσιν οἱ ἐχθροὶ αὐτοῦ | 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 the enemies that are made a footstool rather than focusing on the person who makes them the footstool. If you must state who did the action, the author implies that “God” did it. Alternate translation: “God makes his enemies” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
1310 | HEB | 10 | 13 | s6sn | figs-metaphor | ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ | 1 | until his enemies are made a stool for his feet | Here the author 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. See how you translated the similar clause in 1:13. Alternate translation: “until his enemies might be made to kneel before him” or “until his enemies might be conquered and shamed” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1311 | HEB | 10 | 14 | ske9 | grammar-connect-logic-result | γὰρ | 1 | those who are being sanctified | Here, the word For introduces one reason why Jesus is currently “waiting” (10:13). If your readers would misunderstand For, you could use a word or phrase that introduces a reason. Alternate translation: “He can wait because” or “That is because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
1312 | HEB | 10 | 14 | tfmy | τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους | 1 | those who are being sanctified | Here the author indicates that the Messiah has perfected believers once and in the past. He indicates that being sanctified is something that believers are still experiencing and that is not yet finished. In your translation, preserve the timing of these two actions. Alternate translation: “he perfected for all time those who are currently being sanctified” | |
1313 | HEB | 10 | 14 | c298 | figs-idiom | εἰς τὸ διηνεκὲς | 1 | those who are being sanctified | Here, the phrase for all time identifies that something is always true or effective. In other words, there will never be a time when it is not true or effective. If your readers would misunderstand for all time, you could express the idea with a comparable phrase. Alternate translation: “forever” or “permanently” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1314 | HEB | 10 | 14 | dz9n | figs-activepassive | τοὺς ἁγιαζομένους | 1 | those who are being 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 sanctified rather than focusing on the person doing the “sanctifying.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “those whom God is sanctifying” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1315 | HEB | 10 | 15 | qk8j | figs-explicit | μαρτυρεῖ…ἡμῖν | 1 | General Information: | Here the author does not state what the Holy Spirit is “testifying” about. He implies that it is what he said in the previous verses about how Jesus’s offering effectively removes sin and leads to holiness and perfection (see 10:12–14). If your readers would misunderstand what the Holy Spirit is “testifying” about, you could make it more explicit. Alternate translation: “testifies to us that Christ takes away sins” or “testifies to us that Christ perfects his people” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1316 | HEB | 10 | 15 | zhyi | writing-quotations | μετὰ γὰρ τὸ εἰρηκέναι | 1 | General Information: | Here the author introduces a quote from an important text, the Old Testament scriptures. He does not introduce the words as a quotation but instead introduces them as something that the Holy Spirit has said to us. However, the audience would have understood that these were words from the Old Testament, specifically from Jeremiah 31:33. 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: “for after he spoke” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
1317 | HEB | 10 | 15 | qt90 | grammar-connect-time-sequential | μετὰ…τὸ εἰρηκέναι | 1 | General Information: | Here, the word after indicates that the author will refer to something that was said before something else was said. The first thing that was said could be: (1) all of 10:16. The second thing is introduced by “And {then}” at the beginning of 10:17. Alternate translation: “after he said these words from the Lord” (2) the first part of 10:16, up to “says the Lord.” The second is introduced by “says the Lord” and continues to the end of 10:17. Alternate translation: “after the Holy Spirit said” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) |
1318 | HEB | 10 | 16 | czh3 | figs-quotations | αὕτη ἡ διαθήκη ἣν διαθήσομαι πρὸς αὐτοὺς μετὰ τὰς ἡμέρας ἐκείνας, λέγει Κύριος, διδοὺς νόμους μου ἐπὶ καρδίας αὐτῶν, καὶ ἐπὶ τὴν διάνοιαν αὐτῶν ἐπιγράψω αὐτούς | 1 | with them | If you do not use this form in your language, you could translate these words as an indirect quote instead of as a direct quote. ]Alternate translation: “that this is the covenant that he will covenant with them after those days, so he says, putting his laws in their hearts, and he will write them on their mind.” (See: [[rc://en/ta/man/translate/figs-quotations]]) |
1319 | HEB | 10 | 16 | s783 | αὕτη ἡ διαθήκη ἣν διαθήσομαι πρὸς αὐτοὺς μετὰ τὰς ἡμέρας ἐκείνας, λέγει Κύριος, διδοὺς νόμους μου ἐπὶ καρδίας αὐτῶν, καὶ ἐπὶ τὴν διάνοιαν αὐτῶν ἐπιγράψω αὐτούς | 1 | after those days | These words are part of the quotation from Jeremiah 31:33 that the author already quoted in 8:10. Here, the author repeats the words he used there almost exactly. He changes “with the house of Israel” to “with them,” and he reverses the order in which “hearts’ and “mind” appear. Repeat the words you used in 8:10, but make these two minor changes. | |
1320 | HEB | 10 | 16 | xx53 | writing-quotations | τὰς ἡμέρας ἐκείνας, λέγει Κύριος, διδοὺς | 1 | I will put my laws in their hearts | Here, the phrase says the Lord could be: (1) part of the quotation that the “Holy Spirit” says. Alternate translation: “those days, so the Lord says, putting” (2) the introduction to what the Lord says “after” the Spirit speaks other words (see “after having said” in 10:15). In this case, says the Lord is not part of the quotation but introduces the second half of the quotation, which continues to the end of 10:17. Alternate translation: “those days,’ then the Lord says, ‘putting” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
1321 | HEB | 10 | 17 | teku | grammar-connect-time-sequential | καὶ τῶν ἁμαρτιῶν αὐτῶν | 1 | General Information: | Here, the phrase And {then} could be: (1) the introduction to what the Spirit says “after” the Spirit speaks other words (see “after having said” in 10:15). In this case, And {then} is not part of the quotation but introduces the second half of the quotation. Alternate translation: “And then he says” (2) part of the quotation that the “Lord” says. Alternate translation: “‘And their sins” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) |
1322 | HEB | 10 | 17 | pql9 | figs-quotations | καὶ τῶν ἁμαρτιῶν αὐτῶν, καὶ τῶν ἀνομιῶν αὐτῶν, οὐ μὴ μνησθήσομαι ἔτι. | 1 | Their sins and lawless deeds | If you do not use this form in your language, you could translate these words as an indirect quote instead of as a direct quote. Alternate translation: “And {then} he says that their sins and their lawless deeds he will certainly not still remember.” (See: [[rc://en/ta/man/translate/figs-quotations]]) |
1323 | HEB | 10 | 17 | vkw4 | τῶν ἁμαρτιῶν αὐτῶν, καὶ τῶν ἀνομιῶν αὐτῶν, οὐ μὴ μνησθήσομαι ἔτι | 1 | General Information: | These words are part of the quotation from Jeremiah 31:34 that the author already quoted in 8:12. Here, the author repeats the words he used there almost exactly. He adds and their lawless deeds after sins, probably to represent the previous clause in 8:12: “I will be merciful toward their unrighteousness.” Further, he makes “remember” from 8:12 future tense. Repeat the words you used in 8:10, but make these two changes. | |
1324 | HEB | 10 | 17 | qn7w | figs-abstractnouns | τῶν ἀνομιῶν αὐτῶν | 1 | Their sins and lawless deeds I will remember no longer.” | If your language does not use an abstract noun for the idea behind deeds, you could express the idea by using a verb such as “do.” Alternate translation: “the lawless things they did” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1325 | HEB | 10 | 18 | pje1 | grammar-connect-words-phrases | δὲ | 1 | Now | Here, the word Now introduces an explanation of the words that the author has quoted in 10:16–17. If your readers would misunderstand Now, you could use a word or phrase that introduces an explanation, or you could leave it untranslated. Alternate translation: “As you can see,” or “So,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1326 | HEB | 10 | 18 | drdg | figs-idiom | ὅπου…ἄφεσις τούτων | 1 | Now | Here, the word where does not indicate that the forgiveness is in a specific place. Rather, it indicates that what the author is about to say assumes that forgiveness exists or is real. If your readers would misunderstand where {there is} forgiveness, you could use a form that introduces something that is real and that functions as a basis for a claim. Alternate translation: “when forgiveness for these things exists” or “since there is forgiveness for these things” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1327 | HEB | 10 | 18 | pjh5 | figs-abstractnouns | ἄφεσις τούτων | 1 | where there is forgiveness for these | If your language does not use an abstract noun for the idea behind forgiveness, you could express the idea by using a verb such as “forgive” or “release.” Alternate translation: “people are forgiven for these things” or “God releases people from these things” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1328 | HEB | 10 | 18 | w4cd | writing-pronouns | τούτων | 1 | where there is forgiveness for these | Here, the word these refers to the “sins” and “lawless deeds” that the author mentioned in 10:17. If your readers would misunderstand what these refers to, you could make it explicit. Alternate translation: “for sins and lawless deeds” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1329 | HEB | 10 | 18 | z351 | figs-abstractnouns | οὐκέτι προσφορὰ | 1 | there is no longer any sacrifice for sin | If your language does not use an abstract noun for the idea behind sacrifice, you could express the idea by using a verb such as “sacrifice” or “offer.” Alternate translation: “people no longer sacrifice” or “nothing is offered any longer” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1330 | HEB | 10 | 18 | tj39 | figs-idiom | περὶ ἁμαρτίας | 1 | there is no longer any sacrifice for sin | Here, the phrase on behalf of sin means that the sacrifice is intended to deal with sin. It does not mean that the sacrifice allows the sin or encourages the sin. If your readers would misunderstand on behalf of here, you could express the idea in a more natural way. Alternate translation: “to deal with sin” or “for the forgiveness sin” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1331 | HEB | 10 | 19 | ih5u | grammar-connect-logic-result | οὖν | 1 | Connecting Statement: | Here, the word Therefore introduces an exhortation that is based on at least 8:1–10:18, and perhaps all of 5:1–10:18. If your readers would misunderstand Therefore, you could use a word that introduces how someone applies what they have taught. Alternate translation: “Because of all that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
1332 | HEB | 10 | 19 | f6g3 | figs-gendernotations | ἀδελφοί | 1 | brothers | Although the word 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]]) |
1333 | HEB | 10 | 19 | vr9d | grammar-connect-logic-result | ἔχοντες | 1 | brothers | Here, the word having introduces a basis or reason for the author’s exhortation to “approach” in 10:22. If your readers would misunderstand this relationship, you could use a word or phrase that clearly introduces a basis or reason. Alternate translation: “since we have” or “because we have” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
1334 | HEB | 10 | 19 | cxi4 | figs-abstractnouns | ἔχοντες…παρρησίαν | 1 | brothers | If your language does not use an abstract noun for the idea behind confidence, you could express the idea by using an adjective such as “confident” or “authorized.” Alternate translation: “being confident” or “being authorized” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1335 | HEB | 10 | 19 | hty9 | figs-explicit | εἰς τὴν εἴσοδον | 1 | brothers | Here, the word translated to enter could refer primarily to: (1) the “entry-way” or “entrance” that belongs to the heavenly sanctuary. This option is more likely if you consider the phrase the holy {places} to refer to a sanctuary that is in heaven. Alternate translation: “with regard to the entrance of” or “concerning the entry-way of” (2) the act of “entering” the heavenly sanctuary. This option is more likely if you consider the phrase the holy {places} to refer primarily to God’s presence. Alternate translation: “for entering into” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1336 | HEB | 10 | 19 | fii7 | figs-explicit | τῶν ἁγίων | 1 | the most holy place | Here, the phrase the holy {places} could refer to: (1) the inner section of the heavenly sanctuary. Alternate translation: “the Most Holy Place in heaven” (2) the entire heavenly sanctuary. Alternate translation: “the heavenly sanctuary” (3) God’s presence, metaphorically. Alternate translation: “God’s holy presence” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1337 | HEB | 10 | 19 | zl87 | figs-metonymy | ἐν τῷ αἵματι Ἰησοῦ | 1 | by the blood of Jesus | Scholars debate what the blood of Jesus represents in Hebrews. It could refer to his resurrected body, his death, or his actual blood. See the book introduction for more information on what Jesus’ blood refers to. Since blood is a very important concept in Hebrews, preserve the word here if at all possible. Alternate translation: “by Jesus’ blood, which is his sacrifice” or “by the blood of Jesus, that is, his death” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1338 | HEB | 10 | 20 | aj91 | writing-pronouns | ἣν | 1 | living way | Here, the word which refers to the place of “entering” that the author mentioned in 10:19. If your readers would misunderstand what which refers to, you could make it explicit. Alternate translation: “which entrance” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1339 | HEB | 10 | 20 | l7wh | translate-unknown | πρόσφατον | 1 | living way | Here, the word fresh identifies the way as something that did not exist before. It also implies that it has not been used very much. If your readers would misunderstand fresh, you could use a word or phrase that refers to something that is “new” or “recent.” Alternate translation: “recent” or “newly created” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1340 | HEB | 10 | 20 | zx1a | figs-metaphor | ὁδὸν πρόσφατον καὶ ζῶσαν | 1 | living way | Here, the author describes the way as if it were a person or thing that was living. By speaking in this way, he could be identifying the way as: (1) something that is effective at accomplishing what it intends, just like a living person can do or accomplish things. Alternate translation: “a fresh and powerful way” or “a fresh and effectual way” (2) something that leads to “life.” Alternate translation: “a fresh way that leads to life” (3) something that is related to Jesus, who is living when he “inaugurates” this way. Alternate translation: “a fresh way given by the living Jesus” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1341 | HEB | 10 | 20 | c3ve | figs-explicit | διὰ τοῦ καταπετάσματος | 1 | through the curtain | Here, the phrase the curtain refers to the cloth hanging that separates the Most Holy Place from the Holy Place. Scholars debate whether the author considers the curtain to be a barrier, a means of access, or simply a dividing line. However you understand the curtain, you should translate the phrase much like you did in 6:19. Alternate translation: “through the dividing curtain” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1342 | HEB | 10 | 20 | p3a9 | figs-explicit | τοῦτ’ ἔστιν τῆς σαρκὸς αὐτοῦ | 1 | through the curtain | Here, the phrase that is, his flesh could modify: (1) the curtain. In this case, the author is identifying the curtain and the flesh, which is metaphor. The author’s point is that Jesus had to go through the curtain to enter the Most Holy Place, and similarly he had to live and die in his flesh before he entered the Most Holy Place. Alternate translation: “which is his flesh” (2) the whole previous clause. In this case, the word through is implied, and his flesh is the means by which he inaugurated the way. In this case, the word through with curtain refers to where Jesus went, while the implied through with his flesh refers to means by which he went there. Alternate translation: “that is, through his flesh” or “that is, by means of his flesh” (3) the word way. In this case, the author is describing the way as what Jesus did in his flesh or as the flesh itself. Alternate translation: “that is, the way of his flesh” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1343 | HEB | 10 | 20 | ega9 | figs-metonymy | τῆς σαρκὸς αὐτοῦ | 1 | his flesh | Here, the word flesh could refer figuratively to: (1) Jesus’ earthly life. In other words, the phrase his flesh refers to Jesus as he lived on earth before his death and resurrection. Alternate translation: “his earthly life” (2) Jesus’ body offered to God in obedience up to and including death. Alternate translation: “the body that he offered” or “his sacrificial death” (3) Jesus’ humanity in general. Alternate translation: “his humanity” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1344 | HEB | 10 | 21 | uh6i | figs-explicit | ἱερέα μέγαν | 1 | we have a great priest over the house of God | Here the author implies that the great priest is Jesus. If your readers would misunderstand who the great priest is, you could make it explicit. Alternate translation: “a great priest, Jesus,” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1345 | HEB | 10 | 21 | pkxk | ἱερέα μέγαν | 1 | we have a great priest over the house of God | Here, the phrase great priest could be: (1) a synonym for “high priest.” Alternate translation: “a high priest” (2) a description of the priest as great, or important and powerful. Alternate translation: “a priest who is great” | |
1346 | HEB | 10 | 21 | bmh1 | figs-idiom | ἐπὶ τὸν οἶκον | 1 | over the house | The phrase over the house indicates that the great priest rules or is in charge of the house. If your readers would misunderstand over the house, you could use a word or phrase that identifies the great priest as the one who rules or is in charge of the house. See how you translated the similar phrase in 3:6. Alternate translation: “in charge of the house” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1347 | HEB | 10 | 21 | d1u1 | figs-metaphor | τὸν οἶκον τοῦ Θεοῦ | 1 | the house of God | Here, the word house figuratively refers to a group of people, here all God’s people. If your readers would misunderstand house, you could use a comparable metaphor or express the idea nonfiguratively. See how you translated house in 3:2. Alternate translation: “God’s tribe” or “God’s clan” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1348 | HEB | 10 | 22 | l4ik | figs-go | προσερχώμεθα | 1 | let us approach | Here, approach refers to getting close to something but not necessarily being right next to it. Here, the author wants believers to approach the heavenly sanctuary (see 10:19). This means that they enter into God’s presence. It does not mean that they enter into heaven to be within the sanctuary itself. If your readers would misunderstand approach, you could use a word or phrase that refers to being in someone’s presence. See how you translated the similar construction in 4:16. Alternate translation: “let us go before God” (See: [[rc://en/ta/man/translate/figs-go]]) |
1349 | HEB | 10 | 22 | von8 | translate-unknown | μετὰ ἀληθινῆς καρδίας | 1 | let us approach | Here, the word true refers to something that is reliable or sure. In this case, a true heart would refer to a heart that is “sincere” or “single-minded.” If your readers would misunderstand true, you could use a word that identifies the heart as “sincere” or with only one aim or goal. Alternate translation: “with a sincere heart” or “with a single-minded heart” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1350 | HEB | 10 | 22 | wez1 | figs-metonymy | ἀληθινῆς καρδίας…τὰς καρδίας | 1 | with true hearts | 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: “true desire … our desires” or “true thoughts … our thoughts” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1351 | HEB | 10 | 22 | k2mp | grammar-collectivenouns | ἀληθινῆς καρδίας | 1 | with true hearts | 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: “true hearts” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) |
1352 | HEB | 10 | 22 | i7ti | figs-abstractnouns | ἐν πληροφορίᾳ πίστεως | 1 | in the full assurance of faith | If your language does not use abstract nouns for the ideas behind assurance and faith, you could express the ideas by using an adjective such as “confident” and a verb such as “believe.” Alternate translation: “that very confidently believes” or “and by confidently trusting” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1353 | HEB | 10 | 22 | zkg5 | figs-activepassive | ῥεραντισμένοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς, καὶ λελουμένοι τὸ σῶμα | 1 | having our hearts sprinkled clean | 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 sprinkled and washed rather than focusing on the person doing the “sprinkling” and “washing.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God having sprinkled our hearts clean from a wicked conscience and having washed our body” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1354 | HEB | 10 | 22 | pc1a | translate-symaction | ῥεραντισμένοι | 1 | sprinkled | Here the author is probably referring back to the “sprinkling” of blood in 9:18–22. There, the “sprinkling” inaugurates the covenant and cleanses people and things. The author speaks as if the audience has been sprinkled in order to identify them as people who are part of the covenant and who have been purified. If your readers would misunderstand the “sprinkling” language, you could explain what the “sprinkling” means. Alternate translation: “having been made pure as if they were sprinkled clean” (See: [[rc://en/ta/man/translate/translate-symaction]]) |
1355 | HEB | 10 | 22 | w775 | figs-idiom | ἀπὸ συνειδήσεως πονηρᾶς | 1 | hearts sprinkled clean | Here, the phrase from a wicked conscience indicates what the hearts used to be characterized by. The cleansing has removed this wicked conscience. If your readers would misunderstand from a wicked conscience, you could use a form that indicates what the hearts were like before they were sprinkled clean. Alternate translation: “to remove a wicked conscience” or “so that they no longer have a wicked conscience” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1356 | HEB | 10 | 22 | oa1s | translate-unknown | συνειδήσεως πονηρᾶς | 1 | Here, the phrase a wicked conscience refers to how people know that they have done what is wicked and feel guilty or defiled. If your readers would misunderstand a wicked conscience, you could use a word or phrase that identifies what people experience after they have done something that they know is wicked. Alternate translation: “feeling guilty” or “the effects of sin” (See: [[rc://en/ta/man/translate/translate-unknown]]) | |
1357 | HEB | 10 | 22 | qr4b | translate-symaction | λελουμένοι | 1 | Here the author is probably referring to how Israelites and their priests were required to wash with water in certain situations. Some scholars suggest that the author is also alluding to Christian baptism here. The author speaks as if the audience has been washed in order to identify them as people who have been purified or cleansed. If your readers would misunderstand the “washing” language, you could explain what the “washing” means. Alternate translation: “having been cleansed as if it were washed” (See: [[rc://en/ta/man/translate/translate-symaction]]) | |
1358 | HEB | 10 | 22 | tk9p | grammar-collectivenouns | τὸ σῶμα | 1 | our bodies washed with pure water | Here the author is speaking of “bodies” in general, not of one particular body. If your readers would misunderstand this form, you could use a form that refers to “bodies” in general. Alternate translation: “our bodies” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) |
1359 | HEB | 10 | 23 | k5ui | figs-metaphor | κατέχωμεν | 1 | Let us also hold tightly to the confession of our hope | Here, the phrase hold tightly refers to continuing to firmly believe or trust something, particularly something that one has been told. If your readers would misunderstand hold tightly, you could use a word or phrase that refers to continuing to believe or trust. See how you translated the phrase “hold fast” in 3:6. Alternate translation: “Let us tightly grasp” or “Let us remain in” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1360 | HEB | 10 | 23 | dhu8 | figs-possession | τὴν ὁμολογίαν τῆς ἐλπίδος | 1 | Let us also hold tightly to the confession of our hope | Here the author uses the possessive form to describe a confession that affirms or “confesses” {our} hope. If your readers would misunderstand that form, you could express the idea in a more natural way. Alternate translation: “the confession about our hope” (See: [[rc://en/ta/man/translate/figs-possession]]) |
1361 | HEB | 10 | 23 | n57o | figs-abstractnouns | τὴν ὁμολογίαν τῆς ἐλπίδος | 1 | If your language does not use abstract nouns for the ideas behind confession and hope, you could express the ideas by using verbs such as “confess” and “hope.” Alternate translation: “what we confess that we hope for” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
1362 | HEB | 10 | 23 | pckf | figs-metonymy | τῆς ἐλπίδος | 1 | 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 things that we hope for” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
1363 | HEB | 10 | 23 | jy4t | figs-metaphor | ἀκλινῆ | 1 | without wavering | Here, the phrase without wavering describes what the confession should be like as Christians hold tightly to it. The phrase refers to something that does not move or sway from side to side. In other words, something that stays firmly in one place is without wavering. The author speaks in this way to encourage the audience to maintain the confession in such a way that it does not change or vary. If your readers would misunderstand without wavering, you could use a word or phrase that refers to something that does not change or that is constant. Alternate translation: “steadfast” or “so that it stays the same” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1364 | HEB | 10 | 23 | dtxl | writing-pronouns | ὁ ἐπαγγειλάμενος | 1 | without wavering | Here, the word one refers to God. If your readers would misunderstand to whom one refers, you could make it explicit. Alternate translation: “the one having promised, God,” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1365 | HEB | 10 | 24 | i6ks | figs-idiom | κατανοῶμεν ἀλλήλους | 1 | without wavering | Here, the phrase consider one another refers to thinking and caring about fellow believers. If your readers would misunderstand consider one another, you could use a word or phrase that refers to thinking about or spending time on fellow believers. See how you translated the similar phrase with Jesus as the object in 3:1. Alternate translation: “let us focus on one another” or “let us spend time thinking about one another” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1366 | HEB | 10 | 24 | nt0u | translate-unknown | εἰς παροξυσμὸν | 1 | without wavering | The word stimulate is most frequently used to describe “provoking” another person to anger or some other negative emotion. Here, the author uses the word stimulate to refer to “provoking” or strongly encouraging fellow believers to do something positive. If possible, preserve how strong this word is in your translation. Alternate translation: “to provoke” or “to incite” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1367 | HEB | 10 | 24 | a75t | figs-abstractnouns | ἀγάπης καὶ καλῶν ἔργων | 1 | without wavering | If your language does not use abstract nouns for the ideas behind love and deeds, you could express the ideas by using verbs such as “love” and “do.” Alternate translation: “loving and doing good” or “each other to love and to do good” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1368 | HEB | 10 | 25 | xej1 | μὴ ἐγκαταλείποντες…ἀλλὰ παρακαλοῦντες | 1 | Let us not stop meeting together | Here, the phrases not abandoning and exhorting {one another} introduce two ways in which the audience can accomplish what the author has encouraged them to do in 10:24. If your readers would misunderstand this relationship, you could express the it more explicitly. Alternate translation: “by not abandoning … and by exhorting one another” or “not by means of abandoning … but by means of exhorting one another” | |
1369 | HEB | 10 | 25 | w4hc | translate-unknown | ἐγκαταλείποντες | 1 | Let us not stop meeting together | Here, the word abandoning refers to avoiding or leaving something behind. In this case, the author means that they should not stop participating in the group’s meetings. If your readers would misunderstand abandoning, you could use a word or phrase that refers to failing to participate in something. Alternate translation: “giving up on” or “ceasing to participate in” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1370 | HEB | 10 | 25 | v4fa | figs-explicit | τὴν ἐπισυναγωγὴν ἑαυτῶν | 1 | Let us not stop meeting together | Here, the phrase our own meeting together refers to how the Christian group the author is writing to would gather together and participate in worship and meals. If your readers would misunderstand our own meeting together, you could use a word or phrase that refers to a regular gathering for specific purposes. Alternate translation: “our own congregation” or “our assembling as a group” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1371 | HEB | 10 | 25 | kvwm | figs-abstractnouns | καθὼς ἔθος τισίν | 1 | Let us not stop meeting together | If your language does not use an abstract noun for the idea behind habit, you could express the idea by using an adverb such as “customarily” or “frequently.” Alternate translation: “just as some people frequently do” or “as some people do customarily” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1372 | HEB | 10 | 25 | jdqw | figs-idiom | καὶ τοσούτῳ μᾶλλον, ὅσῳ | 1 | Let us not stop meeting together | Here, the phrase so much more in as much as indicates that the exhorting should happen in proportion to how much they see {that} day approaching. As they see the day coming closer, they should “exhort” more. If your readers would misunderstand so much more in as much as, you could use a word or phrase that introduces this kind of proportional comparison. Alternate translation: “and all the more as” or “doing so as much as” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1373 | HEB | 10 | 25 | rqfz | figs-metonymy | τὴν ἡμέραν | 1 | Here, the word day refers to the event of Jesus’ return back to earth (see 9:28). In the Old Testament, the phrase “the day of the Lord” refers to the time when God will judge his enemies and save his people. Here, the author applies that idea of the day to Jesus’ return. If your readers would misunderstand {that} day, you could either refer to “the day of the Lord,” or you could more clearly explain that the author is referring to Jesus’ return. Alternate translation: “the day of the Lord” or “the day when Jesus returns” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
1374 | HEB | 10 | 25 | k9c7 | figs-personification | βλέπετε ἐγγίζουσαν τὴν ἡμέραν | 1 | as you see the day coming closer | Here the author speaks as if a day were a person that the audience could see as he or she was approaching. The author speaks in this way to indicate that the audience can know that the day will happen soon. If your readers would misunderstand this figure of speech, you could use a phrase that naturally refers to something in the future that will happen soon. Alternate translation: “you recognize that that day will happen soon” or “you observe that day getting closer” (See: [[rc://en/ta/man/translate/figs-personification]]) |
1375 | HEB | 10 | 26 | gm7l | grammar-connect-logic-result | γὰρ | 1 | Connecting Statement: | Here, the word For introduces a reason why the author wants the audience to “hold tightly” to the “confession” (10:23), “stimulate” one another to “love and good works” (10:24), and “meet together” and “exhort one another” (see 10:25). If your readers would misunderstand For, you could use a word or phrase that introduces a reason. Alternate translation: “I want you to do those things because,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
1376 | HEB | 10 | 26 | nz9k | grammar-connect-condition-hypothetical | ἑκουσίως…ἁμαρτανόντων ἡμῶν | 1 | Connecting Statement: | Here, the word if introduces a situation in which the second half of the verse (a sacrifice on behalf of sins no longer remains) is true. The author does not mean that we have “deliberately kept on sinning” or not. Rather, he uses if to introduce the situation as a possibility. If your readers would misunderstand if, you could use a word or phrase that introduces a possible situation. Alternate translation: “were we to keep on sinning deliberately” or “supposing that we deliberately keep on sinning” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) |
1377 | HEB | 10 | 26 | byv6 | translate-unknown | ἑκουσίως…ἡμῶν | 1 | we deliberately go on sinning | Here, the word deliberately identifies an action as something that a person has done “on purpose” or planned ahead of time. Any action that someone does accidentally or without intending to is excluded. If your readers would misunderstand deliberately, you could use a word or phrase that identifies an action as something that a person does because the intend or want to. Alternate translation: “if we on purpose” or “if we knowingly” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1378 | HEB | 10 | 26 | q13r | ἁμαρτανόντων | 1 | we deliberately go on sinning | Here, the author wrote the word sinning in a form that implies that the person is sinning in the present and doing it more than once. That is why the ULT uses the words keep on. If your readers would misunderstand keep on sinning, you could use a word or phrase that refers to present, continuing sin. Alternate translation: “continue to sin” or “make a habit of sinning” | |
1379 | HEB | 10 | 26 | hj5s | figs-abstractnouns | τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας | 1 | after we have received the knowledge of the truth | If your language does not use abstract nouns for the ideas behind knowledge and truth, you could express the ideas by using a verb such as “know” and an adjective such as “true.” Alternate translation: “we have fully known what is true” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1380 | HEB | 10 | 26 | l7sv | figs-explicit | οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία | 1 | a sacrifice for sins no longer exists | Here the author means that, once Christ has offered himself as a sacrifice, there are no other effective offerings (see 10:18). Further, Christ has offered himself “once,” so he will not do so again. Because other offerings do not take away sins and because Christ will not offer himself again, a sacrifice on behalf of sins no longer remains. If your readers would misunderstand this clause, you could make the idea more explicit. Alternate translation: “no sacrifice can take away our sins any longer” or “there are no longer any sacrifices to take away sins” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1381 | HEB | 10 | 26 | sil4 | figs-idiom | περὶ ἁμαρτιῶν | 1 | a sacrifice for sins | Here, the phrase on behalf of sins means that the sacrifice is intended to deal with sins. It does not mean that the sacrifice allows the sins or encourages 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 sins” or “for the forgiveness of sins” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1382 | HEB | 10 | 27 | tbww | figs-ellipsis | φοβερὰ δέ τις ἐκδοχὴ | 1 | of judgment | This clause leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the second half of the previous verse (10:26). Alternate translation: “but what does remain is a certain fearful expectation” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
1383 | HEB | 10 | 27 | ilzd | figs-abstractnouns | φοβερὰ…τις ἐκδοχὴ κρίσεως, καὶ πυρὸς ζῆλος | 1 | of judgment | If your language does not use abstract nouns for the ideas behind expectation, judgment, and zeal, you could express the ideas by using verbs such as “expect” and “judge” and an adjective such as “zealous.” Alternate translation: “but fearfully expecting that God will judge and that he will send zealous fire” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1384 | HEB | 10 | 27 | fza4 | figs-explicit | κρίσεως | 1 | of judgment | Here, judgment refers to how God will “judge” everyone based on what they have done when Jesus comes back. If your readers would misunderstand what judgment refers to, you could make the idea more explicit. See how you translated judgment in 9:27. Alternate translation: “of the final judgment” or “of God’s judgment of everyone at the end” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1385 | HEB | 10 | 27 | t6da | figs-metaphor | πυρὸς ζῆλος ἐσθίειν μέλλοντος τοὺς ὑπεναντίους | 1 | a fury of fire that will consume God’s enemies | Here the author speaks of God’s punishment on his adversaries as if it were fire that would consume them. The word consume is a normal word for what fire does to things when it burns them. Scholars debate whether the author thought that God’s punishment of his enemies would actually include fire or not. Find a natural way to express the idea that God will punish his adversaries, and it will either involve or be like fire. Alternate translation: “of zeal that is, like fire, about to consume the adversaries” or “of God’s fiery punishment that will burn up the adversaries” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1386 | HEB | 10 | 27 | fmba | figs-possession | πυρὸς ζῆλος | 1 | a fury of fire that will consume God’s enemies | Here the author uses the form of fire of zeal to: (1) identify the fire as God’s zeal. Alternate translation: “of fire, that is, God’s zeal,” (2) describe the fire as characterized by zeal, that is, very hot and powerful. Alternate translation: “of furious fire” or “of hot and powerful fire” (See: [[rc://en/ta/man/translate/figs-possession]]) |
1387 | HEB | 10 | 27 | n9jk | figs-explicit | τοὺς ὑπεναντίους | 1 | a fury of fire that will consume God’s enemies | Here, the word adversaries refers to anyone who disobeys or opposes God. The author’s point is that those who “go on sinning” will be included among these adversaries. If it would be helpful in your language, you could use a word or phrase that refers to anyone who disobeys and opposes God. Alternate translation: “those who disobey God” or “God’s opponents” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1388 | HEB | 10 | 28 | c1aj | figs-explicit | ἀθετήσας τις νόμον Μωϋσέως χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν ἀποθνῄσκει | 1 | two or three witnesses | Here the author is referring to Deuteronomy 17:2–7, which provides regulations concerning people who completely reject God’s covenant and worship other Gods. The specific phrasing here comes from Deuteronomy 17:6. The phrase without mercy probably comes from Deuteronomy 13:8, which similarly refers to how people who participate in idolatry should be put to death. If it would be helpful in your language, you could be more specific about what “rejecting” means and what punishment the author is referring to. Alternate translation: “Anyone having set aside the law of Moses to worship another God dies without mercy when two or three witnesses testify to it” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1389 | HEB | 10 | 28 | luxo | figs-pastforfuture | ἀποθνῄσκει | 1 | two or three witnesses | Here, the word dies is in present tense because the author is referring to what was generally and consistently true. If it would be helpful in your language, you could use a tense that naturally identifies something that was generally true. Alternate translation: “died” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) |
1390 | HEB | 10 | 28 | efb3 | figs-metonymy | ἀποθνῄσκει | 1 | two or three witnesses | Here, the word dies means “is put to death.” It does not refer to a natural or spontaneous death. If it would be helpful in your language, you could use a word or phrase that refers to someone being killed. Alternate translation: “is put to death” or “is killed” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1391 | HEB | 10 | 28 | ai1s | figs-abstractnouns | χωρὶς οἰκτιρμῶν | 1 | two or three witnesses | If your language does not use an abstract noun for the idea behind mercy, you could express the idea in another natural way. Alternate translation: “without anyone being merciful” or “without hesitation” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1392 | HEB | 10 | 28 | sa91 | figs-abstractnouns | ἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν | 1 | two or three witnesses | 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.” Alternate translation: “when two or three witnesses testify to it” or “on the basis of two or three witnesses testifying” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1393 | HEB | 10 | 29 | gv5z | figs-exclamations | πόσῳ δοκεῖτε χείρονος, ἀξιωθήσεται τιμωρίας, ὁ τὸν Υἱὸν τοῦ Θεοῦ καταπατήσας, καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος, ἐν ᾧ ἡγιάσθη, καὶ τὸ Πνεῦμα τῆς χάριτος ἐνυβρίσας! | 1 | How much worse punishment do you think one deserves … grace? | Here the author uses a long exclamation to emphasize how much worse the punishment will be for the people he describes in this verse. If it would be helpful in your language, you could express the idea as a strong positive statement or as a rhetorical question. Alternate translation: “So you know that certainly much worse punishment will deserve the one having trampled underfoot the Son of God and having considered the blood of the covenant—by which he was sanctified—as profane and having insulted the Spirit of grace.” or “How much worse punishment do you think will deserve the one having trampled underfoot the Son of God and having considered the blood of the covenant—by which he was sanctified—{as} profane and having insulted the Spirit of grace?” (See: [[rc://en/ta/man/translate/figs-exclamations]]) |
1394 | HEB | 10 | 29 | lrjz | figs-abstractnouns | πόσῳ δοκεῖτε χείρονος, ἀξιωθήσεται τιμωρίας | 1 | How much worse punishment do you think one deserves … grace? | If your language does not use an abstract noun for the idea behind punishment, you could express the idea by using a verb such as “punish.” You may need to rephrase the first part of this verse. Alternate translation: “How much more do you think will deserve to be punished” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1395 | HEB | 10 | 29 | jd69 | figs-metaphor | τὸν Υἱὸν τοῦ Θεοῦ καταπατήσας | 1 | has trampled underfoot the Son of God | Here the author speaks as if a person who could “trample” the Son of God under his or her feet. The author speaks in this way to refer to how someone can disrespect or shame someone else. If it would be helpful in your language, you could use a comparable phrase that refers to disrespecting or shaming someone. Alternate translation: “having dishonored the Son of God” or “having treated the Son of God with great disrespect” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1396 | HEB | 10 | 29 | d2z9 | guidelines-sonofgodprinciples | τὸν Υἱὸν τοῦ Θεοῦ | 1 | the Son of God | Son of God is an important title for Jesus. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) |
1397 | HEB | 10 | 29 | m7lw | figs-possession | τὸ αἷμα τῆς διαθήκης | 1 | who treated the blood of the covenant as unholy | Here the author uses the possessive form to describe how the blood of Jesus inaugurates or confirms the covenant. If it would be helpful in your language, you could express the idea in a more natural way. See how you translated the similar phrase in 9:20. Alternate translation: “the blood that confirms the covenant” or “the blood that inaugurates the covenant” (See: [[rc://en/ta/man/translate/figs-possession]]) |
1398 | HEB | 10 | 29 | el74 | figs-explicit | τὸ αἷμα τῆς διαθήκης | 1 | the blood of the covenant | Here, the word blood refers to Jesus’ blood. Scholars debate what the blood of Jesus represents in Hebrews. It could refer to his resurrected body, his death, or his actual blood. See the book introduction for more information on what Jesus’ blood refers to. Since blood is a very important concept in Hebrews, preserve the word here if at all possible. Alternate translation: “Jesus’ blood of the covenant” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1399 | HEB | 10 | 29 | wj2p | figs-activepassive | ἐν ᾧ ἡγιάσθη | 1 | the blood by which he was 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 the blood, which how he was sanctified, rather than focusing on the person doing the “sanctifying.” If you must state who did the action, the author implies that “God” did by means of the blood. Alternate translation: “by which God sanctified him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1400 | HEB | 10 | 29 | mnwp | figs-gendernotations | ἡγιάσθη | 1 | the blood by which he was sanctified | Although the word he is masculine, the author is using it to refer to any person, either a man or a woman. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “that person was sanctified” or “he or she was sanctified” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
1401 | HEB | 10 | 29 | i6e6 | translate-unknown | κοινὸν | 1 | the blood by which he was sanctified | Here, the word profane refers to something that is common or ordinary. What is profane does not need to be treated with respect or honor. If it would be helpful in your language, you could use a word or phrase that clearly refers to something common or ordinary. Alternate translation: “as common” or “as not sacred” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1402 | HEB | 10 | 29 | hr3a | translate-unknown | ἐνυβρίσας | 1 | the blood by which he was sanctified | Here, the word insulted refers to mocking or making fun of someone or something. If it would be helpful in your language, you could express the idea with a word or phrase that refers to treating someone badly by making fun of them or saying bad things about them. Alternate translation: “having mocked” or “having spoken badly about” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1403 | HEB | 10 | 29 | qr6c | figs-explicit | τὸ Πνεῦμα τῆς χάριτος | 1 | the Spirit of grace | Here, the word Spirit refers to God’s Spirit, the Holy Spirit. The author describes the Holy Spirit as of grace because the Spirit gives grace. If it would be helpful in your language, you could more clearly refer to the Holy Spirit, who gives grace. Alternate translation: “the Holy Spirit who gives grace” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1404 | HEB | 10 | 30 | pu4n | grammar-connect-logic-result | γὰρ | 1 | Here, the word For introduces support for what the author has said about how God will punish those who shame and dishonor the Son and the Spirit (see 10:29). If it would be helpful in your language, you could use a word or phrase that introduces support for a claim. Alternate translation: “You can tell that is true, because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) | |
1405 | HEB | 10 | 30 | ynr1 | writing-quotations | τὸν εἰπόντα…καὶ πάλιν | 1 | Here the author quotes from an important text, the Old Testament scriptures. He does not introduce the words as quotations but instead introduces them as words that God has said. However, the audience would have understood that these were words from the Old Testament. The first quotation comes from Deuteronomy 32:35, and the second quotation comes from Deuteronomy 32:36. The words And again are a normal way to include a closely related quotation. See how you translated And again in 1:5 and 2:13. If your readers would not know that these quotations are from the Old Testament, you could include a footnote or use some other form to identify them. Alternate translation: “the one who said … And he also said” (See: [[rc://en/ta/man/translate/writing-quotations]]) | |
1406 | HEB | 10 | 30 | vub5 | figs-quotations | τὸν εἰπόντα, ἐμοὶ ἐκδίκησις; ἐγὼ ἀνταποδώσω; καὶ πάλιν, κρινεῖ Κύριος τὸν λαὸν αὐτοῦ | 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: “the one having said that vengeance is his; he will repay. And again that the Lord will judge his people.” (See: [[rc://en/ta/man/translate/figs-quotations]]) | |
1407 | HEB | 10 | 30 | v8ad | figs-abstractnouns | ἐμοὶ ἐκδίκησις | 1 | Vengeance belongs to me | If your language does not use an abstract noun for the idea behind Vengeance, you could express the idea by using a verb such as “avenge.” Alternate translation: “I will avenge” or “Avenging is what I will do” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1408 | HEB | 10 | 30 | pdw9 | figs-metaphor | ἐγὼ ἀνταποδώσω | 1 | I will pay back | Here God speaks as if he were going to pay people back for what he owed them. God speaks in this way to indicate that the way he will punish people will match what they have done wrong, just like a repayment matches a debt. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “I will give people what they deserve” or “I will fittingly punish people” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1409 | HEB | 10 | 30 | u7qv | figs-123person | κρινεῖ Κύριος τὸν λαὸν αὐτοῦ | 1 | I will pay back | 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 Lord; I will judge my people” (See: [[rc://en/ta/man/translate/figs-123person]]) |
1410 | HEB | 10 | 31 | swmv | figs-idiom | φοβερὸν τὸ ἐμπεσεῖν | 1 | to fall into the hands | Here, something that is fearful is something that causes “fear.” If it would be helpful in your language, you could more clearly express the idea that to fall into {the} hands of {the} living God causes “fear.” Alternate translation: “We should fear falling” or “It is a terrifying thing to fall” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1411 | HEB | 10 | 31 | hhu7 | figs-metaphor | τὸ ἐμπεσεῖν εἰς χεῖρας | 1 | to fall into the hands | The phrase to fall into the hands of someone indicates that the person who “falls” is in the power of the other person. In other words, the person with the hands has total control over the person who “falls.” In the context, the author implies that God will use the power or control to punish the person who “falls into” his hands. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “to be in the power of” or “to be under the judgment” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1412 | HEB | 10 | 31 | mr1p | figs-metonymy | εἰς χεῖρας | 1 | Here, hands refers to the “power” or “actions” of a person. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “into the power” or “under the control” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
1413 | HEB | 10 | 31 | gz60 | figs-idiom | Θεοῦ ζῶντος | 1 | Here, much like in 3:12 and 9:14, the phrase {the} living God identifies God as the one who “lives” and possibly as the one who gives “life.” The primary point is that God actually “lives,” unlike idols and other things that people call “god.”If your readers would misunderstand {the} living God, you could use a word or phrase that emphasizes that God really “lives.” Alternate translation: “of the God who lives” or “of the true God” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
1414 | HEB | 10 | 32 | y0v5 | grammar-connect-logic-contrast | δὲ | 1 | the former days | Here, the word But introduces a contrast with the warning that the author has given in 10:26–31. While the author does give a stern warning, he contrasts that here with confidence that they were and will remain faithful. If it would be helpful in your language, you could use a word or phrase that introduces a contrast. Alternate translation: “In contrast,” or “But as for you,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
1415 | HEB | 10 | 32 | tlh3 | figs-idiom | τὰς πρότερον ἡμέρας | 1 | the former days | Here, the phrase the former days refers to a period of time in the past. It does not refer to just a few days, and it does not specify how long in the past this period of time is. If it would be helpful in your language, you could use a word or phrase that refers to a period of time in the past. Alternate translation: “the time in the past” or “the previous period of time” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1416 | HEB | 10 | 32 | p3q3 | figs-metaphor | φωτισθέντες | 1 | after you were enlightened | Here the author speaks of receiving and understanding the good news as if it were light shining on a person. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. See how you translated the similar phrase in 6:4. Alternate translation: “having understood the message about the Messiah” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1417 | HEB | 10 | 32 | ami9 | figs-activepassive | φωτισθέντες | 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: “God having enlightened you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
1418 | HEB | 10 | 32 | c3rw | figs-possession | πολλὴν ἄθλησιν…παθημάτων | 1 | Here the author uses the possessive form to describe a struggle which is made up of sufferings. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “a great struggle, which was your sufferings” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
1419 | HEB | 10 | 32 | yn29 | figs-metaphor | πολλὴν ἄθλησιν…παθημάτων | 1 | Here, the word struggle refers to an athletic competition or contest. The author describes the sufferings of the audience as an athletic competition because he wishes to show them that their sufferings will bring them gain as long as they “endure” the struggle. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “a great contest with your sufferings” or “a great trial of sufferings” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
1420 | HEB | 10 | 32 | y8jk | figs-abstractnouns | πολλὴν ἄθλησιν…παθημάτων | 1 | If your language does not use abstract nouns for the ideas behind struggle and sufferings, you could express the ideas by using verbs such as “struggle” and “suffer.” Alternate translation: “while you struggled greatly with how you suffered” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
1421 | HEB | 10 | 33 | za24 | grammar-connect-words-phrases | τοῦτο μὲν…τοῦτο δὲ | 1 | You were exposed to public ridicule by insults and persecution | Here, the phrases at {times} indeed and but at other {times} introduce two different aspects of the sufferings that the audience endured in the past. The two halves of this sentence are not contrasting but rather identify two kinds of suffering. If it would be helpful in your language, you could words or phrases that introduce two components or aspects of a thing. Alternate translation: “on some occasion … and on other occasions” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1422 | HEB | 10 | 33 | cig1 | figs-activepassive | ὀνειδισμοῖς τε καὶ θλίψεσιν θεατριζόμενοι | 1 | You were exposed to public ridicule by insults and persecution | If your language does not use 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 publicly exposed rather than focusing on the people doing the “exposing.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “publicly experiencing both reproach and persecution” or “others publicly exposing you both to reproach and persecution” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1423 | HEB | 10 | 33 | plz0 | figs-abstractnouns | ὀνειδισμοῖς τε καὶ θλίψεσιν | 1 | You were exposed to public ridicule by insults and persecution | If your language does not use abstract nouns for the ideas behind reproach and persecution, you could express the ideas by using verbs such as “reproach” and “persecute.” Alternate translation: “when people both reproached and persecuted you” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1424 | HEB | 10 | 33 | u1gk | translate-unknown | κοινωνοὶ τῶν…γενηθέντες | 1 | you were sharing with those | Here, the phrase having become partners indicates that the audience identified with and helped those who were being persecuted, so much so that they too would suffer. Helping those who were persecuted could include providing them with food and money, giving them a place to stay, and helping them get out of jail. If it would be helpful in your language, you could express this idea with a word or phrase that refers to this kind of help or assistance. Alternate translation: “having assisted the ones” or “having identified with the ones” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1425 | HEB | 10 | 33 | x1qf | figs-activepassive | τῶν οὕτως ἀναστρεφομένων | 1 | you were sharing with those | 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 treated in this way rather than focusing on the people “treating” them in this way. If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “of the ones experiencing this kind of treatment” or “of those whom others treated in this way” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1426 | HEB | 10 | 34 | d073 | grammar-connect-words-phrases | γὰρ | 1 | a better and everlasting possession | Here, the word For introduces an explanation of how the audience did what the author described in the previous verse (10:33). They became “partners” of those who were persecuted by “sympathizing” with the prisoners, and they themselves suffered persecution when people “seized” their possessions. If it would be helpful in your language, you could use a word or phrase that introduces an explanation or specific examples of a general statement. Alternate translation: “Indeed,” or “In fact,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1427 | HEB | 10 | 34 | r01n | translate-textvariants | τοῖς δεσμίοις | 1 | a better and everlasting possession | Here, instead of with the prisoners, some early manuscripts have with my chains. This phrase would indicate that the audience sympathized with the author while he was in prison. The evidence supports with the prisoners, however, so it is best to use the text that the ULT uses here. (See: [[rc://en/ta/man/translate/translate-textvariants]]) |
1428 | HEB | 10 | 34 | gyuf | figs-abstractnouns | τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς | 1 | a better and everlasting possession | If your language does not use abstract nouns for the ideas behind joy and seizure, you could express the ideas by using an adverb such as “joyfully” and a verb such as “seize.” Alternate translation: “joyfully the way that people seized your possessions” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1429 | HEB | 10 | 34 | da5d | translate-unknown | τὴν ἁρπαγὴν | 1 | a better and everlasting possession | Here, the word seizure refers to the act of taking something that somebody else owns without that person’s permission. Both authorities and regular people can “seize” possessions, and it is not clear which type of seizure the author has in mind. If it would be helpful in your language, you could use a word or phrase that refers to the act of taking possessions from somebody. Alternate translation: “the confiscation” or “the plundering” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1430 | HEB | 10 | 34 | mvi3 | grammar-connect-logic-result | γινώσκοντες | 1 | a better and everlasting possession | Here, the word knowing introduces a reason or cause for why the audience welcomed with joy the seizure of their possessions. If it would be helpful in your language, you could use a word or phrase that introduces a reason or cause. Alternate translation: “since you know” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
1431 | HEB | 10 | 34 | i6ct | γινώσκοντες ἔχειν ἑαυτοὺς | 1 | a better and everlasting possession | Alternate translation: “knowing that you have” | |
1432 | HEB | 10 | 34 | cjr6 | figs-explicit | κρείσσονα ὕπαρξιν, καὶ μένουσαν | 1 | a better and everlasting possession | Here, the phrase better and abiding possession refers to what God has promised to give his people. The author does not specify exactly what this possession is, but he states that it is better than the possessions that were taken from them, and it is abiding, which means it will last forever. If it would be helpful in your language, you could make the contrast with the earthly possessions that were “seized” more clear. Alternate translation: “something better and more eternal than those possessions” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1433 | HEB | 10 | 35 | xh64 | grammar-connect-logic-result | οὖν | 1 | General Information: | Here, the word So introduces an inference or exhortation based on what the author has said ins 10:32–34 about what the audience did and experienced in the past. If it would be helpful in your language, you could use a word or phrase that naturally introduces an inference or exhortation. Alternate translation: “Because of that,” or “So then,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
1434 | HEB | 10 | 35 | m35c | figs-metaphor | μὴ ἀποβάλητε…τὴν παρρησίαν ὑμῶν | 1 | do not throw away your confidence, which has a great reward | Here the author speaks as if confidence were an object that the audience throw away and lose. The author speaks in this way to urge the audience to remain firmly confident, as firmly as they would hold onto a valuable possession. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “leg go of your confidence” or “must not cease being confident” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1435 | HEB | 10 | 35 | sl3k | figs-explicit | τὴν παρρησίαν ὑμῶν | 1 | do not throw away your confidence, which has a great reward | Here the author does not state explicitly what the confidence is in. He implies that the confidence is in God and in what God has promised to do. If it would be helpful in your language, you could make the object of confidence more explicit. Alternate translation: “your confidence in God” or “your confidence in what God has said” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1436 | HEB | 10 | 35 | bksd | figs-abstractnouns | τὴν παρρησίαν ὑμῶν | 1 | If your language does not use an abstract noun for the idea behind confidence, you could express the idea by using an adjective such as “confident” or an adverb such as “confidently.” Alternate translation: “how confident you are” or “the way you confidently trust God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
1437 | HEB | 10 | 35 | w3pr | figs-personification | ἥτις ἔχει μεγάλην μισθαποδοσίαν | 1 | Here the author speaks as if confidence were a person who could “have” a great reward. The author speaks in this way to indicate that people who have this kind of confidence will receive that great reward from God. If it would be helpful in your language, you could express the idea in plain language. Alternate translation: “which God will greatly reward” or “since those with this confidence will receive a great reward” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
1438 | HEB | 10 | 36 | zmf9 | grammar-connect-words-phrases | γὰρ | 1 | Here, the word For introduces a further explanation or development of what the author said in the previous verse (10:35). If it would be helpful in your language, you could use a word or phrase that introduces further development, or you could leave For untranslated. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) | |
1439 | HEB | 10 | 36 | lgu4 | figs-abstractnouns | ὑπομονῆς…ἔχετε χρείαν | 1 | If your language does not use abstract nouns for the ideas behind need and endurance, you could express the ideas by using verbs such as “need” and “endure” or “persevere.” Alternate translation: “you must persevere” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
1440 | HEB | 10 | 36 | zdcx | grammar-connect-time-sequential | ποιήσαντες | 1 | Here, the phrase having done could introduce: (1) an action which occurs before “obtaining the promise.” Alternate translation: “after having done” (2) the basis or reason for “obtaining the promise.” Alternate translation: “because you have done” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]]) | |
1441 | HEB | 10 | 36 | xy9j | figs-abstractnouns | τὸ θέλημα τοῦ Θεοῦ | 1 | If your language does not use an abstract noun for the idea behind will, you could express the idea by using a verb such as “want” or “desire.” Alternate translation: “what God wants” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) | |
1442 | HEB | 10 | 36 | ezun | figs-metonymy | τὴν ἐπαγγελίαν | 1 | Here, the word promise figuratively refers to the contents of the promise, or what God has “promised” to give. If it would be helpful in your language, you could clarify that the author is referring to the contents of this promise. Alternate translation: “the things from God’s promise” or “the things that God promised” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
1443 | HEB | 10 | 36 | hj2e | figs-abstractnouns | τὴν ἐπαγγελίαν | 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]]) | |
1444 | HEB | 10 | 37 | uvq3 | figs-quotemarks | ἔτι γὰρ μικρὸν ὅσον, ὅσον ὁ ἐρχόμενος | 1 | For in a very little while | The words of the quotation could begin with: (1) yet. Alternate translation: “For ‘yet in a very little while, the one coming” (2) {in} a very little {while}. Alternate translation: “For yet ‘in a very little while, the one coming” (3) the one coming. Alternate translation: “For yet in a very little while, ‘the one coming” (See: [[rc://en/ta/man/translate/figs-quotemarks]]) |
1445 | HEB | 10 | 37 | gpp8 | writing-quotations | γὰρ | 1 | For in a very little while | Here the author uses the word For to introduce a quotation from the Old Testament, which continues in the following verse. This quotation supports what he has said about how the audience needs “endurance” (see 10:37). The quotation is from Habakkuk 2:3–4, although the author rearranges some clauses in the following verse. Further, the phrase yet {in} a very little {while} paraphrases the beginning of Habakkuk 2:3, and it sounds much like part of Isaiah 26:20. However, the author introduces these words as one quotation, so you should also do that. If it would be helpful in your language, you could make it explicit that the author is quoting from an important text. Alternate translation: “For in the Scriptures it says,” or “For someone wrote in the Scriptures,” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
1446 | HEB | 10 | 37 | d9ln | figs-quotations | ἔτι γὰρ μικρὸν ὅσον, ὅσον ὁ ἐρχόμενος ἥξει, καὶ οὐ χρονίσει. | 1 | For in a very little while | 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 do, you will also need to translate the sentence in the following verse as an indirect quote. Alternate translation: “For the prophet wrote that yet in a very little while, the one coming will come and will not delay.” (See: [[rc://en/ta/man/translate/figs-quotations]]) |
1447 | HEB | 10 | 37 | st8v | figs-idiom | ἔτι…μικρὸν ὅσον, ὅσον | 1 | For in a very little while | Here, the phrase yet {in} a very little {while} indicates that something is going to happen soon or in the very near future. If it would be helpful in your language, you could use a word or phrase that identifies an action as something that will happen very soon. Alternate translation: “in just a short time” or “in the very near future” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1448 | HEB | 10 | 37 | b3l2 | figs-parallelism | ὁ ἐρχόμενος ἥξει, καὶ οὐ χρονίσει | 1 | For in a very little while | Here the author of the quotation makes the same point with both a positive and a negative statement. This was considered good poetry in his culture. If it would not be considered good poetry in your culture, and if it would be helpful in your language, you could express the idea with one strong statement. Alternate translation: “the one coming will certainly come” or “the one coming will not delay coming” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
1449 | HEB | 10 | 37 | cna2 | figs-go | ὁ ἐρχόμενος ἥξει | 1 | in a very little while | Here, the words coming and come refer primarily to how someone arrives and does something. They do not refer primarily to movement or travel. If it would be helpful in your language, you could use words or phrases that refer to someone arriving or appearing. Alternate translation: “the one appearing will appear” or “the one showing up will arrive” (See: [[rc://en/ta/man/translate/figs-go]]) |
1450 | HEB | 10 | 37 | xi5d | translate-unknown | οὐ χρονίσει | 1 | in a very little while | Here, the phrase will not delay indicates that the coming one will not wait any longer than necessary. In other words, as soon as it is the right time, the coming one will arrive and act. If it would be helpful in your language, you could use a phrase that refers to acting as soon as possible. Alternate translation: “will hurry” or “will not be slow” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1451 | HEB | 10 | 38 | j2ck | figs-quotations | ὁ δὲ δίκαιός μου ἐκ πίστεως ζήσεται; καὶ ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ. | 1 | General Information: | 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 do, you will also need to translate the sentence in the previous verse as an indirect quote. Alternate translation: “But God’s righteous one will live by faith, and if he would shrink back, God’s soul is not well-pleased with him.” (See: [[rc://en/ta/man/translate/figs-quotations]]) |
1452 | HEB | 10 | 38 | j6d1 | figs-genericnoun | ὁ…δίκαιός μου…ὑποστείληται…ἐν αὐτῷ | 1 | My righteous one … If he shrinks … with him | Here the author is speaking of righteous people in general, not of one particular righteous person. If your readers would misunderstand this form, you could use a form that refers to “worshipers” in general. Alternate translation: “my righteous ones … they would shrink back … with them” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) |
1453 | HEB | 10 | 38 | tqpj | writing-pronouns | μου | -1 | My righteous one … If he shrinks … with him | Here, the word my refers to God, who is speaking here. If it would be helpful in your language, you could to whom my refers explicit. Alternate translation: “God’s … God’s” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1454 | HEB | 10 | 38 | c0bz | figs-explicit | ζήσεται | 1 | My righteous one … If he shrinks … with him | Here, the word live refers to the manner in which a person normally acts. It does not refer primarily to being alive. If it would be helpful in your language, you could use a word or phrase that refers to how people normally or customarily act. Alternate translation: “will conduct himself” or “will live his life” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1455 | HEB | 10 | 38 | y50a | figs-abstractnouns | ἐκ πίστεως | 1 | My righteous one … If he shrinks … with him | 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 “believe” or “trust.” Alternate translation: “by believing” or “by believing in me” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1456 | HEB | 10 | 38 | use1 | grammar-connect-condition-hypothetical | ἐὰν ὑποστείληται | 1 | My righteous … I will | Here the author uses the conditional form to show that “shrinking back” leads to God not being well-pleased. 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: “were he to shrink back” or “if he ever shrinks back” (See: [[rc://en/ta/man/translate/grammar-connect-condition-hypothetical]]) |
1457 | HEB | 10 | 38 | kjnj | figs-gendernotations | ὑποστείληται…αὐτῷ | 1 | My righteous … I will | Although the words he and him are masculine, the author is using them to refer to all righteous people, both men and women. If it would be helpful in your language, you could use non-gendered words or refer to both genders. Alternate translation: “he or she would shrink back … him or her” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
1458 | HEB | 10 | 38 | zl9g | figs-metaphor | ὑποστείληται | 1 | My righteous … I will | Here the author of the quotation speaks of failing to continue in faith as if it were “shrinking back” from something dangerous or scary. He speaks in this way to indicate that continuing in faith may be dangerous or scary, but the righteous people will not act fearfully by abandoning their faith. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “he would abandon his faith” or “he would cease living by faith” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1459 | HEB | 10 | 38 | r8mh | figs-synecdoche | οὐκ εὐδοκεῖ ἡ ψυχή μου | 1 | My righteous … I will | Here, the phrase my soul is a way to refer to oneself as a whole. If it would be helpful in your language, you could use a word or phrase that speakers would use to refer to themselves. Alternate translation: “I myself am not well-pleased” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
1460 | HEB | 10 | 39 | wesk | figs-infostructure | ἡμεῖς…οὐκ ἐσμὲν ὑποστολῆς εἰς ἀπώλειαν, ἀλλὰ πίστεως εἰς περιποίησιν ψυχῆς | 1 | who turn back to destruction | If your language would not put the negative statement before the positive statement, you could reverse them. Alternate translation: “we ourselves are of faith to the preservation of the soul, not of shrinking back to destruction” (See: [[rc://en/ta/man/translate/figs-infostructure]]) |
1461 | HEB | 10 | 39 | hg36 | figs-rpronouns | ἡμεῖς…οὐκ ἐσμὲν | 1 | who turn back to destruction | Here, the word ourselves emphasizes we. Consider using a natural way to emphasize we in your language. Alternate translation: “as for us, we are not” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) |
1462 | HEB | 10 | 39 | vxae | figs-possession | ὑποστολῆς…πίστεως | 1 | who turn back to destruction | Here the author uses the possessive form to indicate that we ourselves: (1) belong to the group of people that has faith, not to the group of people that “shrink back.” Alternate translation: “among those who who shrink back … among those who have faith” (2) are the kind of people that have faith, not the kind of people that “shrink back.” Alternate translation: “the kind of people who shrink back … the kind of people who have faith” (See: [[rc://en/ta/man/translate/figs-possession]]) |
1463 | HEB | 10 | 39 | i9zh | figs-metaphor | ὑποστολῆς | 1 | who turn back to destruction | Here, translate shrinking back as you translated “shrink back” in 10:38. Alternate translation: “of abandoning faith” or “of ceasing to live by faith” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1464 | HEB | 10 | 39 | zvuj | figs-abstractnouns | εἰς ἀπώλειαν | 1 | who turn back to destruction | If your language does not use an abstract noun for the idea behind destruction, you could express the idea by using a verb such as “destroy.” Alternate translation: “so that we are destroyed” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1465 | HEB | 10 | 39 | dv8y | figs-abstractnouns | πίστεως εἰς περιποίησιν ψυχῆς | 1 | for keeping our soul | If your language does not use abstract nouns for the ideas behind faith and preservation, you could express the ideas by using verbs such as “believe” and “preserve.” Alternate translation: “of believing so that the soul is preserved” or “we believe so that our souls are preserved” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1466 | HEB | 10 | 39 | hm0m | figs-synecdoche | ψυχῆς | 1 | Here, the word soul is a way to refer to a person as a whole. If it would be helpful in your language, you could use a word or phrase that refers to the whole person. Alternate translation: “of ourselves” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) | |
1467 | HEB | 10 | 39 | br6c | figs-genericnoun | ψυχῆς | 1 | Here the author is speaking of “souls” in general, not of one particular soul. If your readers would misunderstand this form, you could use a form that refers to “souls” in general. Alternate translation: “of the souls” or “each of our souls” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) | |
1468 | HEB | 11 | intro | g4cc | 0 | Hebrews 11 General NotesStructure
Important concepts in this chapterFaithIn both the old and new covenants, God required faith. Some people with faith performed miracles and were very powerful. Other people with faith suffered greatly. | |||
1469 | HEB | 11 | 1 | d95i | grammar-connect-words-phrases | δὲ | 1 | Now | Here, the word Now introduces a new part of the author’s argument. He goes on to discuss the faith that he mentioned in 10:38–39. If it would be helpful in your language, you could use a word or phrase that introduces a new section, or you could leave Now untranslated. Alternate translation: “This” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1470 | HEB | 11 | 1 | h7va | figs-parallelism | ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων | 1 | Now | Here the author uses two very similar phrases to describe faith. He does this to make what he means very clear. If using two very similar phrases would not make what he means clearer in your language, you could combine the two statements. Alternate translation: “assurance of things not seen which are hoped for” or “proof of things being hoped for but not seen” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
1471 | HEB | 11 | 1 | a371 | figs-abstractnouns | ἔστιν…πίστις…ὑπόστασις | 1 | Connecting Statement: | If your language does not use abstract nouns for the ideas behind faith and assurance, you could express the ideas by using verbs such as “believe” and “assure.” Alternate translation: “believing assures us” or “those who believe are assured” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1472 | HEB | 11 | 1 | eirr | translate-unknown | ὑπόστασις | 1 | Connecting Statement: | Here, the word assurance refers to the basis or most fundamental nature of a thing. The author could be focusing on: (1) the fact that something is “assured” or certain. Alternate translation: “the basis” or “a guarantee” (2) the experience of being “assured.” Alternate translation: “confidence” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1473 | HEB | 11 | 1 | dne9 | figs-activepassive | ἐλπιζομένων…οὐ βλεπομένων | 1 | faith is being sure of the things hoped for | 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 hoped {for} and what is not being seen rather than focusing on the people doing these actions. If you must state who does the action, the author implies that anyone with faith does them, particularly the audience. Alternate translation: “of things you hope for … you do not see” or “of things that we hope for … that we do not see” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1474 | HEB | 11 | 1 | hiq2 | figs-ellipsis | ἔλεγχος | 1 | hoped for | The second half of this verse leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the verse. Alternate translation: “and faith is proof” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
1475 | HEB | 11 | 1 | o69z | translate-unknown | ἔλεγχος | 1 | hoped for | Here, the word proof refers to evidence or argument that something is true or accurate. The author could be focusing on: (1) the fact that something is “proved.” Alternate translation: “evidence” or “demonstration” (2) the experience of having something “proved.” Alternate translation: “conviction” or “certainty” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1476 | HEB | 11 | 1 | ybd8 | figs-abstractnouns | πραγμάτων ἔλεγχος | 1 | certain of things that are not seen | If your language does not use an abstract noun for the idea behind proof, you could express the idea by using a verb such as “prove.” Alternate translation: “and it proves things” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1477 | HEB | 11 | 2 | smr4 | grammar-connect-words-phrases | γὰρ | 1 | For because of this | Here, the word For introduces a further explanation of what the author said about “faith” in the previous verse (11:1). If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1478 | HEB | 11 | 2 | vyiy | writing-pronouns | ταύτῃ | 1 | For because of this | Here, the word this refers to the “faith” that the author discussed in the previous verse. If it would be helpful in your language, you could make what this refers to explicit. Alternate translation: “this faith” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1479 | HEB | 11 | 2 | kmq6 | figs-activepassive | ἐμαρτυρήθησαν οἱ πρεσβύτεροι | 1 | the ancestors were approved | 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 commended rather than focusing on the person doing the “commending.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God commended the ancients” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1480 | HEB | 11 | 2 | u66c | figs-explicit | οἱ πρεσβύτεροι | 1 | the ancestors | Here, the word ancients refers to people who lived before the audience. The word implies that there are stories about these people. If it would be helpful in your language, you could use a word or phrase that refers to famous people who are no longer living. See how you translated “fathers” in 1:1. Alternate translation: “the forefathers” or “the ancestors” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1481 | HEB | 11 | 2 | wfde | translate-unknown | ἐμαρτυρήθησαν | 1 | the ancestors | Here, the phrase were commended refers to how someone testifies in favor of another person. The idea is that God has testified that the ancients were pleasing to him. If it would be helpful in your language, you could use a word or phrase that refers to receiving a favorable testimony. Alternate translation: “were spoken highly of” or “were endorsed” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1482 | HEB | 11 | 3 | e74z | figs-abstractnouns | πίστει | 1 | the universe was created by God’s command | 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 “believe” or “trust.” Alternate translation: “By believing” or “Because we believe,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1483 | HEB | 11 | 3 | u5i9 | figs-activepassive | κατηρτίσθαι τοὺς αἰῶνας ῥήματι Θεοῦ | 1 | the universe was created by God’s command | If your language does not use 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 ages that have been prepared rather than focusing on the person doing the “preparing.” If you must state who did the action, the author implies that “God” did it by using his word. Alternate translation: “that God has prepared the ages by his word” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1484 | HEB | 11 | 3 | cdjm | figs-explicit | τοὺς αἰῶνας | 1 | the universe was created by God’s command | Here, the word ages refers to all the things, events, and time periods that have and will exist. If it would be helpful in your language, you could use a word or phrase that refers to everything that has ever and will ever exist. Alternate translation: “the universe” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1485 | HEB | 11 | 3 | mlc6 | figs-metonymy | ῥήματι Θεοῦ | 1 | the universe was created by God’s command | Here, the word word refers to the act “speaking” words. If it would be helpful in your language, you could refer to the act of speaking instead of what is spoken. Alternate translation: “by God saying words” or “when God spoke” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1486 | HEB | 11 | 3 | gzmm | grammar-connect-logic-result | εἰς τὸ | 1 | the universe was created by God’s command | Here, the phrase so that introduces a result from what the author has said about God “preparing” the ages by his word. Since God created the ages in that way, it follows that {what} is seen was not made from what is visible. If it would be helpful in your language, you could use a word or phrase that makes this relationship clear. Alternate translation: “with the result that” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
1487 | HEB | 11 | 3 | hhi7 | figs-infostructure | εἰς τὸ μὴ ἐκ φαινομένων, τὸ βλεπόμενον γεγονέναι | 1 | the universe was created by God’s command | Here, the word not could go with: (1) made. The point would be that visible things did not come from other visible things. See the ULT. (2) what is visible. The point would be that visible things came from things that are not visible. Alternate translation: “so that what is seen was made from what is not visible” (See: [[rc://en/ta/man/translate/figs-infostructure]]) |
1488 | HEB | 11 | 3 | e7fs | figs-activepassive | εἰς τὸ μὴ…τὸ βλεπόμενον γεγονέναι | 1 | what is visible was not made out of things that were visible | 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 seen and not made rather than focusing on the people doing the “seeing” or the “making.” If you must state who did the action, the author implies that people in general do the “seeing,” and God does the “making.” Alternate translation: “so that God did not make what people see” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1489 | HEB | 11 | 3 | rlc4 | figs-explicit | μὴ ἐκ φαινομένων, τὸ βλεπόμενον γεγονέναι | 1 | what is visible was not made out of things that were visible | Here the author’s point is that what people see came into existence because God spoke. Therefore, what people see did not come from something that is visible but from something that is invisible: God and his speech. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “so that what everyone sees was not made from anything that is similarly visible, but by God’s word” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1490 | HEB | 11 | 4 | w5de | figs-abstractnouns | πίστει | 1 | Connecting Statement: | 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 “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1491 | HEB | 11 | 4 | h5z6 | translate-names | Ἂβελ…Κάϊν | 1 | Connecting Statement: | Here, the words Abel and Cain refer to two men. They were both sons of Adam and Eve, the first man and woman. Abel was the younger brother of Cain. (See: [[rc://en/ta/man/translate/translate-names]]) |
1492 | HEB | 11 | 4 | tfcq | figs-explicit | πλείονα θυσίαν, Ἂβελ παρὰ Κάϊν προσήνεγκεν τῷ Θεῷ | 1 | Connecting Statement: | Here the author refers to a story in the Old Testament about how Abel and Cain both presented offerings to God, but God was pleased with only Abel’s offering. Cain was angry, and he eventually killed Abel. You can read this story in Genesis 4:3–8. If it would be helpful in your language, you could make important aspects of this story more explicit. Alternate translation: “Abel offered God a sacrifice that was better than what his brother Cain offered” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1493 | HEB | 11 | 4 | eris | figs-ellipsis | παρὰ Κάϊν | 1 | Connecting Statement: | Here the author is not contrasting Cain and the better sacrifice. Rather, he is contrasting what Cain did with what Abel did. If it would be helpful in your language, you could make this contrast more explicit. Alternate translation: “than what Cain offered” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
1494 | HEB | 11 | 4 | dfct | writing-pronouns | ἧς | 1 | he was attested to be righteous | Here, the word which could refer to: (1) faith. Alternate translation: “which faith” (2) a better sacrifice. Alternate translation: “which sacrifice” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1495 | HEB | 11 | 4 | r2m8 | figs-activepassive | ἐμαρτυρήθη εἶναι δίκαιος | 1 | he was attested to be righteous | 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 Abel, who was testified, rather than focusing on the person doing the “testifying.” If you must state who did the action, the author clarifies in the next clause that God did it. Alternate translation: “God testified that he was righteous” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1496 | HEB | 11 | 4 | kxkb | figs-explicit | ἐπὶ τοῖς δώροις αὐτοῦ | 1 | he was attested to be righteous | Here, the phrase his gifts refers to what Abel offered to God. If it would be helpful in your language, you could clarify that these gifts are his sacrifice. Alternate translation: “because of the gifts that he offered” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1497 | HEB | 11 | 4 | emh4 | grammar-connect-logic-contrast | ἀποθανὼν | 1 | he was attested to be righteous | Here, the phrase having died refers to something that contrasts with how he still speaks. If it would be helpful in your language, you could introduce having died with a word or phrase that introduces a contrast or something that is unexpected. Alternate translation: “despite having died” or “even though he died” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
1498 | HEB | 11 | 4 | g52j | figs-metaphor | ἔτι λαλεῖ | 1 | Abel still speaks | Here the author speaks as if Abel could still “speak” by means of {faith}. He speaks in this way to indicate that the audience can learn something from Abel’s example of faith, as if he was speaking to them about his faith. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “he still is an example for us” or “he can still show us something” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1499 | HEB | 11 | 5 | k1zi | 0 | It was by faith that Enoch was taken up so that he did not see death | Here the author refers to a story about a man named Enoch. Because he pleased God, God did not let him die but instead took him to heaven. You can read about Enoch in Genesis 5:21–24. You might want to include this information in a footnote. | ||
1500 | HEB | 11 | 5 | xs88 | figs-abstractnouns | πίστει | 1 | It was by faith that Enoch was taken up so that he did not see death | 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 “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1501 | HEB | 11 | 5 | ws1w | translate-names | Ἑνὼχ | 1 | It was by faith that Enoch was taken up so that he did not see death | Here, the word Enoch is the name of a man. He was a descendant of Adam. (See: [[rc://en/ta/man/translate/translate-names]]) |
1502 | HEB | 11 | 5 | r3yl | figs-activepassive | πίστει Ἑνὼχ μετετέθη | 1 | It was by faith that Enoch was taken up so that he did not see death | 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 Enoch, who was transferred, rather than focusing on the person doing the “transferring.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “By Enoch’s faith, God transferred him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1503 | HEB | 11 | 5 | qlfz | translate-unknown | μετετέθη…μετέθηκεν αὐτὸν…τῆς μεταθέσεως | 1 | It was by faith that Enoch was taken up so that he did not see death | Here, the words transferred and transfer refer to a change in location from earth to heaven. If it would be helpful in your language, you could use a different word for this kind of change of location. Alternate translation: “was relocated … relocated him … his relocation” or “was lifted up … lifted him up … his lifting up” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1504 | HEB | 11 | 5 | ki2t | figs-idiom | τοῦ μὴ ἰδεῖν θάνατον | 1 | see death | Here, the phrase see death refers to experiencing death or dying. If it would be helpful in your language, you could express the idea in plain language. Alternate translation: “so that he did not experience death” or “so that he did not die” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1505 | HEB | 11 | 5 | ob9p | figs-abstractnouns | θάνατον | 1 | see 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: “himself dying” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1506 | HEB | 11 | 5 | gfnv | writing-quotations | καὶ | 1 | see death | Here the author quotes from an important text, the Old Testament scriptures. While he does not introduce the quotation with any special words, the audience would have understood that these were words from the Old Testament, specifically from Genesis 5:24. If your readers would not know that the quotation is from the Old Testament, you could use words that introduce a quotation from an important text. Alternate translation: “and as you can read in the Scriptures,” or “as it is said in Genesis,” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
1507 | HEB | 11 | 5 | d8cx | figs-quotations | καὶ οὐχ ηὑρίσκετο, διότι μετέθηκεν αὐτὸν ὁ Θεός | 1 | see death | 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: “and the Scriptures report that he was not found, because God transferred him.” (See: [[rc://en/ta/man/translate/figs-quotations]]) |
1508 | HEB | 11 | 5 | r625 | figs-activepassive | οὐχ ηὑρίσκετο | 1 | see death | 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 Enoch, who was not found, rather than focusing on the people who could not “find” him. If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “People did not find him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1509 | HEB | 11 | 5 | wegt | figs-idiom | οὐχ ηὑρίσκετο | 1 | see death | Here, the phrase He was not found indicates that no one knew where Enoch was, because he was not on earth any longer. If it would be helpful in your language, you could use a comparable phrase that indicates that someone is no longer in an area or space. Alternate translation: “He disappeared” or “He was gone” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1510 | HEB | 11 | 5 | jzor | figs-infostructure | πρὸ…τῆς μεταθέσεως, μεμαρτύρηται εὐηρεστηκέναι τῷ Θεῷ | 1 | see death | Here, the phrase before {his} transfer modifies how Enoch was well-pleasing to God. It may also modify he was reported if God is the one who is doing the “reporting.” If the Scripture or the author of Scripture “reports” this, then before {his} transfer does not modify he was reported. Arrange the elements in this sentence so that they match your decision about who is doing the “reporting.” Alternate translation: “he was reported before his transfer to have been well-pleasing to God” or “he was reported to have been well-pleasing to God before his transfer” (See: [[rc://en/ta/man/translate/figs-infostructure]]) |
1511 | HEB | 11 | 5 | kb5l | figs-abstractnouns | πρὸ…τῆς μεταθέσεως | 1 | before he was taken up | If your language does not use an abstract noun for the idea behind transfer, you could express the idea by using a verb such as “transfer.” Alternate translation: “before he was transferred” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1512 | HEB | 11 | 5 | jbx2 | figs-activepassive | μεμαρτύρηται εὐηρεστηκέναι τῷ Θεῷ | 1 | it was testified that he had pleased God | If your language does not use 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 Enoch, who was reported rather than focusing on the person or thing doing the “reporting.” If you must state who did the action, the author implies that “God” did it, or that the Scriptures do it. Alternate translation: “God reported that Enoch was well-pleasing to him” or “the Scriptures report that he was well-pleasing to God” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1513 | HEB | 11 | 6 | hd94 | grammar-connect-words-phrases | δὲ | 1 | Now without faith | Here, the word Now introduces a further development of the argument. The author proves in this verse that anyone who is well-pleasing, like Enoch was**, must have faith. If it would be helpful in your language, you could use a word or phrase that introduces a further development. Alternate translation: “Indeed,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1514 | HEB | 11 | 6 | rq7d | figs-abstractnouns | χωρὶς…πίστεως | 1 | Now without faith | 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 “believe” or “trust.” Alternate translation: “without believing,” or “for anyone who does not believe” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1515 | HEB | 11 | 6 | r9nb | figs-doublenegatives | χωρὶς…πίστεως, ἀδύνατον | 1 | without faith it is impossible to please him | Here the author uses two negative words, without and impossible, to emphasize a positive truth. If it would be helpful in your language, you could express the idea by using a strong positive statement or only one negative word. Alternate translation: “faith is the only way” or “only by faith is it possible” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) |
1516 | HEB | 11 | 6 | hp0o | figs-explicit | εὐαρεστῆσαι | 1 | without faith it is impossible to please him | Here the author does not state explicitly to whom things are well-pleasing. He implies that faith makes people well-pleasing to God. If it would be helpful in your language, you could make it clearer who is “pleased” here. See how you translated the similar phrase “well-pleasing to God” at the end of 11:5. Alternate translation: “”to be well-pleasing to God” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1517 | HEB | 11 | 6 | wlbm | grammar-connect-logic-result | γὰρ | 1 | without faith it is impossible to please him | Here, the word For introduces a reason why faith is the only way to be well-pleasing. If it would be helpful in your language, you could use a different word or phrase that introduces a reason. Alternate translation: “since” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
1518 | HEB | 11 | 6 | b438 | figs-go | τὸν προσερχόμενον τῷ Θεῷ | 1 | that anyone coming to God | Here, coming to refers to getting close to something but not necessarily being right next to it. Here, the author speaks about people coming to God. This means that they enter into God’s presence. If it would be helpful in your language, you could use a word or phrase that refers to being in someone’s presence. See how you translated “approach” in 10:22. Alternate translation: “the one going before God” (See: [[rc://en/ta/man/translate/figs-go]]) |
1519 | HEB | 11 | 6 | xl5v | τοῖς ἐκζητοῦσιν…μισθαποδότης γίνεται | 1 | he is a rewarder of those | Alternate translation: “rewards those who seek” | |
1520 | HEB | 11 | 6 | i8e9 | figs-metaphor | τοῖς ἐκζητοῦσιν αὐτὸν | 1 | those who seek him | Here the author speaks of worshiping and serving God as if it were seeking him. He speaks in this way because those who worship and serve God focus on him as much as if they were seeking to find him. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “of the ones focusing on him” or “of the ones following him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1521 | HEB | 11 | 7 | r214 | 0 | having been given a divine message | Here the author refers to a story about a man named Noah. When God decided to punish humans for their sins by flooding the earth, he warned Noah about it. Noah built a boat called an “ark” and survived the flood with his family. You can read about Noah in Genesis 6:9–8:22. You might want to include this information in a footnote. | ||
1522 | HEB | 11 | 7 | t11i | figs-abstractnouns | πίστει | 1 | having been given a divine message | 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 “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1523 | HEB | 11 | 7 | z9dd | translate-names | Νῶε | 1 | having been given a divine message | The word Noah is the name of a man. God warned him that he was going to flood the entire world, so Noah built a large boat called an ark and survived the flood. (See: [[rc://en/ta/man/translate/translate-names]]) |
1524 | HEB | 11 | 7 | p3pn | figs-activepassive | χρηματισθεὶς | 1 | about things not yet seen | 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 Noah, 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: “when God warned him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1525 | HEB | 11 | 7 | ctop | figs-activepassive | τῶν μηδέπω βλεπομένων | 1 | about things not yet seen | 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 not yet being seen rather than focusing on the person doing the “seeing.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “things no one could yet see” or “the things that people could not yet see” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1526 | HEB | 11 | 7 | b5lb | figs-explicit | τῶν μηδέπω βλεπομένων | 1 | about things not yet seen | Here, the phrase {things} not yet being seen refers to events that have not yet happened. In this case, it refers specifically to the flood that drowned everyone except for Noah and his family. If it would be helpful in your language, you could make it clearer that this phrase refers to events that had not yet happened. Alternate translation: “the things not yet having happened” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1527 | HEB | 11 | 7 | l9c4 | figs-abstractnouns | εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ | 1 | about things not yet seen | 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 “rescue” or “save.” Alternate translation: “to save his household” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1528 | HEB | 11 | 7 | bqpr | writing-pronouns | ἧς | 1 | about things not yet seen | Here, the word which could refer to: (1) faith. Alternate translation: “which faith” (2) the ark. Alternate translation: “which ark” (3) salvation. Alternate translation: “which salvation” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1529 | HEB | 11 | 7 | pf7b | figs-metonymy | τὸν κόσμον | 1 | the world | Here, the word world refers primarily to the people who were living in the world. If it would be helpful in your language, you could refer specifically to people here. Alternate translation: “everyone in the world” or “all people” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1530 | HEB | 11 | 7 | c9yc | figs-metaphor | τῆς…δικαιοσύνης, ἐγένετο κληρονόμος | 1 | became an heir of the righteousness | Here the author speaks as if Noah were a child who would receive property from a relative. He speaks in this way to indicate that Noah received righteousness from God. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “became one who received the righteousness” or “received the righteousness” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1531 | HEB | 11 | 7 | dfww | figs-abstractnouns | τῆς κατὰ πίστιν δικαιοσύνης | 1 | became an heir of the righteousness | If your language does not use abstract nouns for the ideas behind righteousness and faith, you could express the ideas by using an adjective such as “righteous” and a verb such as “believe.” Alternate translation: “who was righteous because of how he believed” or “whom God declared righteous because he believed” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1532 | HEB | 11 | 7 | et9l | figs-idiom | κατὰ πίστιν | 1 | that is according to faith | Here, the phrase according to faith indicates that the righteousness fits with or goes along with faith. If it would be helpful in your language, you could use a phrase that indicates that the righteousness and faith are closely related. Alternate translation: “that goes along with faith” or “that fits with faith” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1533 | HEB | 11 | 8 | hj87 | 0 | when he was called | In 11:8–12, the author refers to a story about a man named Abraham and his wife “Sarah.” God appeared to Abraham and told him to travel to a different country, a country that God promised to give to him. God also promised to give a child and grandchildren to Abraham and Sarah, even though they were old. Although they had to wait a long time, God did what he promised to do, and Abraham’s descendants were the Israelites. You can read about Abraham in Genesis 12–23. You might want to include this information in a footnote. | ||
1534 | HEB | 11 | 8 | sgtm | figs-abstractnouns | πίστει | 1 | when he was called | 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 “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1535 | HEB | 11 | 8 | hjaa | translate-names | Ἀβραὰμ | 1 | when he was called | The word Abraham is the name of a man. He was the ancestor of all the Israelites. (See: [[rc://en/ta/man/translate/translate-names]]) |
1536 | HEB | 11 | 8 | a7c2 | figs-activepassive | καλούμενος | 1 | when he was called | 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 Abraham, who was called, rather than focusing on the person doing the “calling.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “when God called him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1537 | HEB | 11 | 8 | sq21 | figs-idiom | ὑπήκουσεν ἐξελθεῖν | 1 | He went out | Here, the phrase obeyed to go out means that Abraham obeyed God’s command by “going out.” If it would be helpful in your language, you could use a form that refers to doing what someone commands. Alternate translation: “obeyed by going out” or “obeyed and went out” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1538 | HEB | 11 | 8 | kkt5 | figs-go | ἐξελθεῖν…ἐξῆλθεν | 1 | went out to the place | Here, the phrases go out and went out refer to travel in which a person leaves one areas and goes to another area. Use a word or phrase that refers to this kind of movement in your language. Alternate translation: “to depart … departed” (See: [[rc://en/ta/man/translate/figs-go]]) |
1539 | HEB | 11 | 8 | e00q | figs-extrainfo | τόπον | 1 | went out to the place | Here the author uses the word place because it is a vague word that refers to a location without giving any more details. He uses a vague word because Abraham did “not fully know where he was going.” If possible, use a vague or indefinite word here as well. Alternate translation: “a locale” or “an area” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) |
1540 | HEB | 11 | 8 | d1zf | figs-metaphor | ἤμελλεν λαμβάνειν εἰς κληρονομίαν | 1 | that he was to receive as an inheritance | Here the author speaks of the place as if it were property that Abraham was going to receive from a relative. The author speaks in this way to indicate that God was going to give this place to Abraham. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “God was going to give him as his own” or “he was going to receive from God” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1541 | HEB | 11 | 8 | z1fo | figs-pastforfuture | ἔρχεται | 1 | that he was to receive as an inheritance | Here the author uses the present tense to refer to the process of going. If it would be helpful in your language, you could use a form that refers to the process of going. Make sure the tense fits with the rest of the verse. Alternate translation: “he was going” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) |
1542 | HEB | 11 | 8 | s82j | figs-go | ἔρχεται | 1 | that he was to receive as an inheritance | Here, the word going refers to traveling from one place to another. Use a word or phrase that refers to this kind of movement in your language. Alternate translation: “he is traveling” or “he is journeying” (See: [[rc://en/ta/man/translate/figs-go]]) |
1543 | HEB | 11 | 9 | be1c | figs-abstractnouns | πίστει | 1 | he lived in the land of promise as a foreigner | 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 “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1544 | HEB | 11 | 9 | pmb6 | figs-abstractnouns | τῆς ἐπαγγελίας…τῆς ἐπαγγελίας τῆς αὐτῆς | 1 | he lived in the land of promise as a foreigner | 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: “that God had pledged to him … of the same things that God had pledged” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1545 | HEB | 11 | 9 | c0g3 | figs-explicit | ὡς ἀλλοτρίαν | 1 | he lived in the land of promise as a foreigner | Here, the phrase as a foreign {land} indicates that Abraham had not yet “inherited” the land of the promise, so the land belonged to someone else. So, while God had promised to give it to him, while he was living there, it was foreign and not his own land. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “as if it were a foreign country” or “as if he were living in a foreign land” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1546 | HEB | 11 | 9 | pj3f | figs-explicit | ἐν σκηναῖς κατοικήσας | 1 | he lived in the land of promise as a foreigner | In the author’s culture, people who lived in tents did not have one permanent home. Rather, they moved around and did not stay in one place for long. The author refers to tents here to indicate that Abraham, Isaac, and Jacob did not have a permanent home but rather moved around. If it would be helpful in your language, you could make this implication more explicit. Alternate translation: “having lived in moveable tents” or “having lived in many places in tents” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1547 | HEB | 11 | 9 | lbsd | translate-names | Ἰσαὰκ…Ἰακὼβ | 1 | fellow heirs | The words Isaac and Jacob are the names of two men. Isaac was Abraham’s son, and Jacob was Isaac’s son. These three men are considered the original ancestors of the Israelites. (See: [[rc://en/ta/man/translate/translate-names]]) |
1548 | HEB | 11 | 9 | s5fw | figs-metaphor | τῶν συνκληρονόμων τῆς ἐπαγγελίας τῆς αὐτῆς | 1 | fellow heirs | Here the author speaks as if Isaac and Jacob were children who, along with Abraham, would receive property from a relative. He speaks in this way to indicate that Abraham, Isaac, and Jacob all received the same promise from God. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “the fellow recipients of the same promise” or “who with Abraham received the same promise” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1549 | HEB | 11 | 10 | ufe6 | grammar-connect-logic-result | γὰρ | 1 | architect | Here, the word for introduces the reason why Abraham did what the author describes in 11:8–9. If it would be helpful in your language, you could use a word or phrase that introduces a reason for a certain kind of behavior. Alternate translation: “since” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
1550 | HEB | 11 | 10 | ztlc | figs-explicit | ἐξεδέχετο | 1 | architect | Here, the phrase he was waiting for indicates that Abraham was expecting or looking forward to living in the city having foundations. If it would be helpful in your language, you could make what the author implies more explicit. Alternate translation: “he waiting to dwell in” or “he was expecting to live in” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1551 | HEB | 11 | 10 | wtr9 | figs-explicit | τὴν τοὺς θεμελίους ἔχουσαν πόλιν | 1 | architect | Here, the word city refers to a place that currently exists in heaven. The author will refer to it again in this and the following two chapters. If it would be helpful in your language, you could clarify that the author is referring to a heavenly city, not any city on earth right now. Alternate translation: “the city in heaven having foundations” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1552 | HEB | 11 | 10 | f3z8 | figs-metonymy | τοὺς θεμελίους ἔχουσαν | 1 | the city with foundations | Here the author describes the city as having foundations to indicate that it is stable and long-lasting. In other words, this city will never disappear or be destroyed. If it would be helpful in your language, you could express the idea plainly or with a comparable phrase. Alternate translation: “having solid foundations” or “that will last forever” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1553 | HEB | 11 | 10 | fd98 | figs-doublet | ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός | 1 | whose architect and builder is God | Here, the words architect and builder function together to identify that God is one who created the city. It is possible that architect refers to how God designed or planned the city, while builder refers to how God created the city. If you do not have two words for these categories, you could use a single word or phrase to identify God as the creator of the city. Alternate translation: “whose creator is God” or “which God made” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
1554 | HEB | 11 | 11 | yv5o | figs-abstractnouns | πίστει | 1 | It was by faith, even though Sarah herself was barren, that Abraham received ability to father a child. This happened even though he was too old, since he considered | 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 “believe” or “trust.” Alternate translation: “By believing,” or “Because she believed,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1555 | HEB | 11 | 11 | mk6i | πίστει καὶ αὐτῇ Σάρρᾳ δύναμιν εἰς καταβολὴν σπέρματος ἔλαβεν, καὶ παρὰ καιρὸν ἡλικίας, ἐπεὶ…ἡγήσατο | 1 | It was by faith, even though Sarah herself was barren, that Abraham received ability to father a child. This happened even though he was too old, since he considered | The subject of this sentence could be: (1) Abraham. The previous and the following verse speak primarily about Abraham, and the phrase ability for {the} conception of an offspring was used only of males in the author’s culture. Alternate translation: “By faith he received ability for the conception of an offspring also with Sarah, even though he was beyond the time of full age, since he considered” (2) Sarah. She is mentioned right after faith, just like all the others who had faith. Further, the story about Abraham and Sarah focuses more on how Sarah was old than on how Abraham was old. In this case, the phrase ability for {the} conception of an offspring refers to how Sarah received what Abraham had the ability to do. Alternate translation: “By faith, even Sarah herself received Abraham’s ability for the conception of an offspring, even though she was beyond the time of full age, since she considered” | |
1556 | HEB | 11 | 11 | mtf2 | translate-names | Σάρρᾳ | 1 | It was by faith | The word Sarah is the name of a woman. She was the wife of Abraham. (See: [[rc://en/ta/man/translate/translate-names]]) |
1557 | HEB | 11 | 11 | g1ji | figs-rpronouns | αὐτῇ Σάρρᾳ | 1 | It was by faith | Here, the word translated herself emphasizes Sarah. Consider using a natural way to emphasize Sarah in your language. Alternate translation: “that very Sarah” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) |
1558 | HEB | 11 | 11 | cn0o | translate-textvariants | αὐτῇ Σάρρᾳ | 1 | It was by faith | Some early manuscripts include the word “barren” to describe Sarah. Consider whether translations that your readers might be familiar with include “barren.” Otherwise, you could use the form that the ULT uses. Alternate translation: “barren Sarah herself” or “Sarah herself, being barren” (See: [[rc://en/ta/man/translate/translate-textvariants]]) |
1559 | HEB | 11 | 11 | dgu6 | figs-idiom | δύναμιν εἰς καταβολὴν σπέρματος | 1 | received ability to father a child | Here, the phrase ability for {the} conception of an offspring refers to the male’s part in procreation. In other words, the point is that Abraham had the ability to make his wife pregnant. If it would be helpful in your language, you could use a phrase that refers to the male’s part in procreation. Alternate translation: “ability for impregnating” or “ability for having a child” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1560 | HEB | 11 | 11 | ktbw | figs-abstractnouns | δύναμιν εἰς καταβολὴν σπέρματος ἔλαβεν | 1 | received ability to father a child | If your language does not use abstract nouns for the ideas behind ability and conception, you could express the ideas by using verbs such as “able” and “conceive.” Alternate translation: “became able to conceive an offspring” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1561 | HEB | 11 | 11 | zqc4 | translate-unknown | σπέρματος | 1 | received ability to father a child | Here, the word offspring refers primarily to the sperm with which a man gets a woman pregnant. It also refers to the child that is born after this happens. If it would be helpful in your language, you could refer to the sperm or to the child, whichever is more natural in your language. Alternate translation: “of a seed” or “of a child” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1562 | HEB | 11 | 11 | vvwx | figs-idiom | καὶ παρὰ καιρὸν ἡλικίας | 1 | received ability to father a child | Here, the phrase {the} time of full age refers to the age or time at which a person reaches adulthood and is capable of having children. If someone is beyond this time, that means that they are older than the normal age range during which people have children. If it would be helpful in your language, you could use a phrase that identifies that someone is beyond or past the normal age for having children. Alternate translation: “although older than child-bearing age” or “even past the time for having children” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1563 | HEB | 11 | 11 | wgp6 | figs-explicit | τὸν ἐπαγγειλάμενον | 1 | since she considered as faithful the one who had given the promise | Here, the phrase the one having promised refers to God, who made a promise to Abraham and Sarah that they would have offspring together. If it would be helpful in your language, you could make it more explicit that God is the who promised. Alternate translation: “God, who had promised” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1564 | HEB | 11 | 12 | yea1 | figs-activepassive | καὶ ἀφ’ ἑνὸς ἐγεννήθησαν, καὶ ταῦτα νενεκρωμένου | 1 | descendants as many as the stars in the sky and as countless as sand by the seashore | 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: “also one man—and he having become dead—fathered these children” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1565 | HEB | 11 | 12 | go6b | writing-pronouns | ἑνὸς | 1 | descendants as many as the stars in the sky and as countless as sand by the seashore | Here, the word one refers to Abraham. If it would be helpful in your language, you could make whom one refers to explicit. Alternate translation: “one man, Abraham” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1566 | HEB | 11 | 12 | lvjg | figs-hyperbole | νενεκρωμένου | 1 | descendants as many as the stars in the sky and as countless as sand by the seashore | Here, having become dead is an exaggeration that the audience would have understood to mean that Abraham was too old to have children. He is dead because he cannot father children. If it would be helpful in your language, you could use a simile or express the idea plainly. Alternate translation: “he having, as it were, become dead” or “he having become impotent” (See: [[rc://en/ta/man/translate/figs-hyperbole]]) |
1567 | HEB | 11 | 12 | qwkn | figs-explicit | ταῦτα | 1 | descendants as many as the stars in the sky and as countless as sand by the seashore | Here, the phrase these {children} refers to Abraham’s descendants, the Israelites. If it would be helpful in your language, you could make who these {children} are more explicit. Alternate translation: “the Israelites” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1568 | HEB | 11 | 12 | askb | καθὼς τὰ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει, καὶ ὡς ἡ ἄμμος, ἡ παρὰ τὸ χεῖλος τῆς θαλάσσης, ἡ ἀναρίθμητος | 1 | descendants as many as the stars in the sky and as countless as sand by the seashore | These phrases refer to the words that God used when he promised many descendants to Abraham. See God’s promise in Genesis 22:17. You might want to include this information in a footnote. | |
1569 | HEB | 11 | 12 | x8b2 | figs-simile | καθὼς τὰ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει | 1 | descendants as many as the stars in the sky and as countless as sand by the seashore | Here the author compares the number of Abraham’s descendants to the number of stars in the sky, which are great in number. He uses this comparison to emphasize how many descendants there are. If it would be helpful in your language, you could make it clearer that the author is referring to many descendants and many stars. Alternate translation: “as many as the numerous stars in the sky” (See: [[rc://en/ta/man/translate/figs-simile]]) |
1570 | HEB | 11 | 12 | mu4e | figs-simile | ὡς ἡ ἄμμος, ἡ παρὰ τὸ χεῖλος τῆς θαλάσσης, ἡ ἀναρίθμητος | 1 | as countless as sand by the seashore | Here the author compares the number of Abraham’s descendants to the amount of sand on a beach by the sea, which is so great that no one can count it (countless). He uses this comparison to emphasize how many descendants there are. If it would be helpful in your language, you could make it clearer that the author is referring to many descendants and many grains of sand. Alternate translation: “as many as the numberless grains of sand along the shore of the sea” (See: [[rc://en/ta/man/translate/figs-simile]]) |
1571 | HEB | 11 | 13 | tw2p | figs-abstractnouns | κατὰ πίστιν | 1 | without receiving the promises | 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 “believe” or “trust.” Alternate translation: “While they were believing,” or “As they believed,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1572 | HEB | 11 | 13 | rxtn | writing-pronouns | οὗτοι πάντες | 1 | without receiving the promises | Here, and throughout 11:13–16, the author could be referring: (1) generally to all the people that the author has discussed in the chapter. Alternate translation: “those I have mentioned” or “all these who had faith” (2) specifically to Abraham, Sarah, Isaac, and Jacob, who are mentioned in 11:8–12. Alternate translation: “the patriarchs” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1573 | HEB | 11 | 13 | yin6 | figs-metonymy | τὰς ἐπαγγελίας | 1 | without receiving the promises | Here, the word promises figuratively refers to the contents of the promises, or what God has “promised” to give. If it would be helpful in your language, you could clarify that the author is referring to the contents of the promises. Alternate translation: “the things from God’s promises” or “the things that God promised” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1574 | HEB | 11 | 13 | l2ln | figs-abstractnouns | τὰς ἐπαγγελίας | 1 | without receiving the promises | 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]]) |
1575 | HEB | 11 | 13 | g5ut | figs-personification | πόρρωθεν αὐτὰς ἰδόντες καὶ ἀσπασάμενοι | 1 | after seeing and greeting them from far off | Here the author speaks as if the promises were travelers arriving from far away that people could “see” and “greet.” The author means that the people he has mentioned in this chapter were as sure of the promises as if they could already see and communicate with them. If it would be helpful in your language, you could use a simile or express the idea plainly. Alternate translation: “but anticipating and expecting them in the future” or “seeing and greeting them from far off as if the promises were expected visitors” (See: [[rc://en/ta/man/translate/figs-personification]]) |
1576 | HEB | 11 | 13 | n71b | figs-pastforfuture | εἰσιν | 1 | they admitted | Here the author uses the present tense because he is reporting what all these people confessed while they were alive. Use a natural tense in your language to report what people in the past said. Alternate translation: “they were” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) |
1577 | HEB | 11 | 13 | q1nq | figs-doublet | ξένοι καὶ παρεπίδημοί | 1 | they were foreigners and exiles on earth | Here, the words strangers and foreigners function together to identify all these people as those who are not living in their homeland. In other words, they are “resident aliens.” If you do not have two words for these categories, you could use a single word or phrase that refers to people who are living somewhere besides their home or homeland. Alternate translation: “aliens” or “foreign people” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
1578 | HEB | 11 | 14 | l1cx | grammar-connect-words-phrases | γὰρ | 1 | a homeland | Here, the word For introduces a further explanation of what the author said in the previous verse (11:13) about how the faithful people “confessed” that they were “strangers and foreigners on the earth.” If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “As you can see,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1579 | HEB | 11 | 14 | jb1c | writing-pronouns | τοιαῦτα | 1 | a homeland | Here, the phrase such {things} refers back to what the author said about the faithful people in the previous verse: they “confessed that they are strangers and foreigners on the earth.” If it would be helpful in your language, you could make what such {things} refers to more explicit. Alternate translation: “that they are strangers and foreigners” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1580 | HEB | 11 | 14 | xwa4 | translate-unknown | πατρίδα | 1 | a homeland | Here, the word homeland refers to the place in which a person most deeply belongs. It often refers to the place where a person was born, but that is not the implication here. Rather, the author is referring to the place where the faithful people belong, a place he has already called a “city” (see 11:10). If it would be helpful in your language, you could use a word or phrase that refers to the place or country in which a person belongs. Alternate translation: “a country where they belong” or “a fatherland” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1581 | HEB | 11 | 15 | y4jr | grammar-connect-words-phrases | καὶ εἰ μὲν | 1 | a homeland | Here, the word And introduces another step in the author’s argument. The word indeed indicates that this further step is in two parts, with the second part beginning with “but” in 11:16. The word if indicates that the first part of the further step is in conditional form. If it would be helpful in your language, you could use a different form to indicate these relationships in a natural way. Alternate translation: “Further, on the one hand, if” or “First, if” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1582 | HEB | 11 | 15 | vd0k | grammar-connect-condition-contrary | εἰ μὲν…μνημονεύουσιν | 1 | a homeland | 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 they were not actually thinking of that {land} from which they went out. He proves that the conditional statement is not true by pointing out that they had opportunity to return but did not take that opportunity. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if indeed they had really been thinking” or “were they indeed thinking” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) |
1583 | HEB | 11 | 15 | mbd3 | figs-explicit | ἐκείνης μνημονεύουσιν ἀφ’ ἧς ἐξέβησαν | 1 | a homeland | Here the author implies that they could have thought of that {land} from which they went out as their “homeland.” He does not mean that they could have just thought about that land. If it would be helpful in your language, you could clarify that the author is referring to thinking of that {land} as a “homeland.” Alternate translation: “they had been thinking of that {land} from which they went out as their homeland” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1584 | HEB | 11 | 15 | gf7l | figs-go | ἐξέβησαν…ἀνακάμψαι | 1 | a homeland | Here, the clause they went out refers to movement out of one location and into another. The phrase to return refers to going back to that same place. If it would be helpful in your language, you could use natural phrases that refer to these kinds of movements. Alternate translation: “they departed … to travel back” (See: [[rc://en/ta/man/translate/figs-go]]) |
1585 | HEB | 11 | 15 | vavd | figs-abstractnouns | εἶχον ἂν καιρὸν | 1 | a homeland | If your language does not use an abstract noun for the idea behind opportunity, you could express the idea in a more natural way. Alternate translation: “they would have been able” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1586 | HEB | 11 | 16 | bhrv | grammar-connect-logic-contrast | νῦν δὲ | 1 | heavenly one | Here, the phrase But now introduces what is true, in contrast to the hypothetical situation the author presented in 11:15. The word now does not refer to time here. If it would be helpful in your language, you could use a word or phrase that introduces reality in contrast to a hypothetical situation. Alternate translation: “In reality, though,” or “As it really is,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-contrast]]) |
1587 | HEB | 11 | 16 | cfdu | figs-metaphor | ὀρέγονται | 1 | heavenly one | Here the author describes longing and desiring as if it were “reaching for” something to take it in one’s hand. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “they yearn for” or “they desire” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1588 | HEB | 11 | 16 | vdvm | figs-ellipsis | κρείττονος | 1 | heavenly one | Here the author does not state what this “land’ is better than. If it would be helpful in your language, you could clarify that he means it is better than the “land from which they went out” and any other earthly land. If it would be helpful in your language, you could could state explicitly what the heavenly land is better than. Alternate translation: “a land that is better than any earthly land” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
1589 | HEB | 11 | 16 | epgw | οὐκ ἐπαισχύνεται αὐτοὺς ὁ Θεὸς, Θεὸς ἐπικαλεῖσθαι αὐτῶν | 1 | Here, the phrase to be called their God describes the situation in which God is not ashamed of them. If it would be helpful in your language, you could use a form that more clearly expresses the idea. Alternate translation: “God is not ashamed of them when he is called their God” or “God is not ashamed to be called their God” | ||
1590 | HEB | 11 | 16 | zfir | figs-doublenegatives | οὐκ ἐπαισχύνεται αὐτοὺς ὁ Θεὸς | 1 | The phrase not ashamed uses two negative words to emphasize that God is honored by these faithful people. If it would be helpful in your language, you could express the meaning with positive words. Alternate translation: “God is honored by them” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) | |
1591 | HEB | 11 | 16 | cvh1 | figs-activepassive | αὐτοὺς…Θεὸς ἐπικαλεῖσθαι αὐτῶν | 1 | God is not ashamed to be called their 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 God, who is called their God, rather than focusing on the people doing the “calling.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “them when others call him their God” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1592 | HEB | 11 | 16 | ea1a | grammar-connect-logic-result | γὰρ | 1 | heavenly one | Here, the word for introduces support for the author’s claim that God is not ashamed of them. If it would be helpful in your language, you could use a word or phrase that introduces support for a previous claim. Alternate translation: “which you know is true, because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
1593 | HEB | 11 | 16 | bo30 | πόλιν | 1 | heavenly one | See how you translated “city” in 11:10. | |
1594 | HEB | 11 | 17 | vjhq | 0 | when he was tested | In 11:17–19, the author refers to a specific story about Abraham. God told Abraham to sacrifice his son Isaac. Abraham began to obey God and was about to kill his son when God sent an angel to stop him and tell him that he had proved that he feared God. Abraham then sacrificed an animal instead of sacrificing Isaac. You can read this story in Genesis 22:1–19. You might want to include this information in a footnote. | ||
1595 | HEB | 11 | 17 | o613 | figs-abstractnouns | πίστει | 1 | when he was tested | 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 “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1596 | HEB | 11 | 17 | pwtq | translate-names | Ἀβραὰμ τὸν Ἰσαὰκ | 1 | when he was tested | The words Abraham and Isaac are the names of two man. Abraham was the ancestor of all the Israelites. Isaac was his son, the one whom God had promised to give to Abraham. (See: [[rc://en/ta/man/translate/translate-names]]) |
1597 | HEB | 11 | 17 | cdvc | figs-parallelism | πίστει προσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος, καὶ τὸν μονογενῆ προσέφερεν, ὁ τὰς ἐπαγγελίας ἀναδεξάμενος | 1 | when he was tested | Here the author describes the same event with two different clauses. The first clause simply names Abraham and Isaac. The second clause describes how Abraham and Isaac relate to the promises. The author uses these two different clauses to emphasize the importance of this event. If it would be helpful in your language, you could combine the two clauses and provide emphasis in another way. Alternate translation: “By faith, when he was tested, Abraham, who had welcomed the promises, offered up Isaac, his one and only son” (See: [[rc://en/ta/man/translate/figs-parallelism]]) |
1598 | HEB | 11 | 17 | bk7a | figs-activepassive | πειραζόμενος | 1 | when he was tested | 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 Abraham, who is tested, rather than focusing on the person doing the “testing.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “at the time when God tested him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1599 | HEB | 11 | 17 | xwwq | figs-explicit | προσενήνοχεν…προσέφερεν | 1 | when he was tested | Here the author refers to how Abraham offered his son Isaac. However, the author knows that Abraham did not complete this “offering” by killing Isaac. Rather, he uses the word offered to refer to how Abraham completed all the steps of the offering until God interrupted him when he had the knife in his hand to kill his son. If it would be helpful in your language, you could clarify that Abraham was “about to” or “ready to” offer his son. Alternate translation: “had been ready to offer … was ready to offer up” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1600 | HEB | 11 | 17 | i9jd | καὶ | 1 | when he was tested | Alternate translation: “and” | |
1601 | HEB | 11 | 17 | qcra | writing-pronouns | ὁ τὰς ἐπαγγελίας ἀναδεξάμενος | 1 | when he was tested | Here, the phrase the one having welcomed the promises refers back to Abraham. If it would be helpful in your language, you could make whom this phrase refers to more explicit. Alternate translation: “Abraham who had welcomed the promises” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1602 | HEB | 11 | 17 | j9es | figs-metaphor | ἀναδεξάμενος | 1 | when he was tested | Here the author speaks of how Abraham received God’s promises as if they were guests that he welcomed. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “having received” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1603 | HEB | 11 | 17 | dpik | figs-abstractnouns | τὰς ἐπαγγελίας | 1 | when he was tested | 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.” Here, the content of the promises is the blessing of many descendants through Isaac (see 11:18). Alternate translation: “how God had pledged offspring to him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1604 | HEB | 11 | 17 | u7t2 | translate-unknown | τὸν μονογενῆ | 1 | when he was tested | Here, the phrase one and only refers to a person’s only child. While Abraham had another son named Ishmael, Isaac was the only child that he had with his wife Sarah, and so he was the one and only child whom God had promised. If it would be helpful in your language, you could use a word or phrase that identifies an only child. Alternate translation: “his only child” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1605 | HEB | 11 | 18 | rqmd | writing-pronouns | ὃν | 1 | to whom it had been said | Here, the word whom refers to Abraham. If it would be helpful in your language, you could make to whom whom refers explicit. Alternate translation: “which man Abraham” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1606 | HEB | 11 | 18 | wy2j | figs-activepassive | ἐλαλήθη | 1 | to whom it had 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 “God” did it. Alternate translation: “God said” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1607 | HEB | 11 | 18 | za2s | writing-quotations | ἐλαλήθη | 1 | to whom it had been said | 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 God said to Abraham. However, the audience would have understood that these were words from the Old Testament, specifically from Genesis 21:12. 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 was spoken” (See: [[rc://en/ta/man/translate/writing-quotations]]) |
1608 | HEB | 11 | 18 | k6s6 | figs-quotations | ἐλαλήθη, ὅτι ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα; | 1 | to whom it had been said | 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 was said that through Isaac his offspring would be named,” (See: [[rc://en/ta/man/translate/figs-quotations]]) |
1609 | HEB | 11 | 18 | kqyh | translate-names | Ἰσαὰκ | 1 | to whom it had been said | The word Isaac is the name of a man. He was the only son of Abraham and Sarah. (See: [[rc://en/ta/man/translate/translate-names]]) |
1610 | HEB | 11 | 18 | g294 | figs-activepassive | κληθήσεταί σοι σπέρμα | 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 offspring that is named rather than focusing on the person doing the “naming.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “people will name your offspring” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
1611 | HEB | 11 | 18 | judy | grammar-collectivenouns | σπέρμα | 1 | Here, offspring is a singular noun that refers to many descendants. If your language does not use singular nouns in that way, you could use a different expression. Alternate translation: “lineage” or “descendants” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) | |
1612 | HEB | 11 | 18 | c23z | figs-idiom | κληθήσεταί | 1 | your descendants will be named | In the culture of the author of the quotation, “naming” offspring through someone refers to identifying the ancestor of a specific group of people. If it would be helpful in your language, you could refer to identifying an ancestor in a more natural way. Alternate translation: “will be traced” or “will descend” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1613 | HEB | 11 | 19 | spl8 | grammar-connect-logic-result | λογισάμενος | 1 | God was able to raise up Isaac from the dead | Here, the phrase having reasoned introduces the reason why Abraham acted as the author described in 11:17. If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “because he reasoned” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
1614 | HEB | 11 | 19 | p43u | figs-idiom | καὶ ἐκ νεκρῶν ἐγείρειν | 1 | God was able to raise up Isaac from the dead | Here the author uses the phrase raise up to refer to how God makes someone who has died come back to life. If it would be helpful in your language, you could use a comparable expression or translate the idea plainly. Alternate translation: “to restore even the dead to life” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1615 | HEB | 11 | 19 | sar1 | figs-nominaladj | νεκρῶν | 1 | to raise up … from the dead | 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 one with a noun phrase. Alternate translation: “the dead people” or “the corpses” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) |
1616 | HEB | 11 | 19 | aea3 | translate-unknown | αὐτὸν…ἐν παραβολῇ ἐκομίσατο | 1 | figuratively speaking | Here, the phrase in a parable indicates that what the author is about to say should not be understood literally. The parable could refer to: (1) how Isaac did not really die, so the statement that Abraham received Isaac back from the dead overstates what actually happened. Alternate translation: “it was as if he received him back” (2) how Isaac almost dying and then being received back figuratively represents how God will resurrect everyone who believes. Alternate translation: “in a type, he received him back” or “in a foreshadowing, he received him back” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1617 | HEB | 11 | 19 | hjxf | writing-pronouns | αὐτὸν…ἐκομίσατο | 1 | figuratively speaking | Here, the word he refers to Abraham, and the word him refers to Isaac. If it would be helpful in your language, you could make to whom these words refer more explicit. Alternate translation: “Abraham received Isaac back” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1618 | HEB | 11 | 19 | k7u3 | ὅθεν αὐτὸν καὶ ἐν παραβολῇ ἐκομίσατο | 1 | from there | Here, the word translated from there could be: (1) a reference back to the dead, specifically the state of being dead. Alternate translation: “and in a parable, he received him back from being dead” (2) a linking word that indicates the cause of Abraham receiving Isaac back. Alternate translation: “because of which, also in a parable, he received him back” | |
1619 | HEB | 11 | 20 | o8gj | 0 | he received him back | Here the author refers to a story about how Isaac blessed his twin sons Jacob and Esau. In the story, Jacob pretends to be Esau and receives the blessing that Isaac intended for Esau. When Esau comes to receive his blessing, Isaac realizes that Jacob stole the blessing from Esau. He then gives Esau a different blessing. You can read about Isaac blessing his sons in Genesis 27:1–40. You might want to include this information in a footnote. | ||
1620 | HEB | 11 | 20 | g19x | figs-abstractnouns | πίστει καὶ | 1 | he received him back | 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 “believe” or “trust.” Alternate translation: “Also by believing,” or “Because he believed also,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1621 | HEB | 11 | 20 | j61x | figs-infostructure | πίστει καὶ περὶ μελλόντων | 1 | he received him back | Here, the word also could go with: (1) By faith. In this case, the author is showing that Isaac had faith just like Abraham and the others he has mentioned. Alternate translation: “By faith too, concerning coming things” (2) concerning coming {things}. In this case, the also emphasizes the coming {things}. Alternate translation: “By faith, even concerning coming things” (See: [[rc://en/ta/man/translate/figs-infostructure]]) |
1622 | HEB | 11 | 20 | eg4f | figs-explicit | περὶ μελλόντων | 1 | he received him back | Here, the phrase coming {things} refers to what was going to happen to both Jacob and Esau and thus also indicates the contents of the blessings given to each son. If it would be helpful in your language, you could clarify that coming {things} refers to future events. Alternate translation: “concerning coming events” or “concerning what would later happen” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1623 | HEB | 11 | 20 | yte9 | translate-names | Ἰσαὰκ, τὸν Ἰακὼβ…τὸν Ἠσαῦ | 1 | he received him back | The words Isaac, Jacob, and Esau are the names of three men. Isaac was Abraham’s son, and Jacob and Esau were Isaac’s twin sons. (See: [[rc://en/ta/man/translate/translate-names]]) |
1624 | HEB | 11 | 21 | gfk2 | 0 | he received him back | Here the author refers to a story about Jacob, Abraham’s grandson. When he was about to die, he blessed the two sons of his own son Joseph. You can read about Jacob blessing the sons of Joseph in Genesis 47:28–48:22. You might want to include this information in a footnote. | ||
1625 | HEB | 11 | 21 | f9m0 | figs-abstractnouns | πίστει | 1 | he received him back | 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 “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1626 | HEB | 11 | 21 | afk7 | translate-names | Ἰακὼβ…Ἰωσὴφ | 1 | he received him back | The words Jacob and Joseph are the names of two men. Jacob was the grandson of Abraham, and Joseph was the son of Jacob. (See: [[rc://en/ta/man/translate/translate-names]]) |
1627 | HEB | 11 | 21 | l9ab | figs-explicit | προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ | 1 | he received him back | The author takes these words from a Greek translation of Genesis 47:31. The words indicate that Jacob worshiped while he held himself up by holding onto the end of his staff. If it would be helpful in your language, you could use a form that refers to steadying oneself by holding onto a stick or staff. Alternate translation: “worshiped as he steadied himself with a pole” or “worshiped as he held himself up with his walking stick” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1628 | HEB | 11 | 22 | xmn3 | 0 | when his end was near | Here the author refers to a story about what Joseph said when he was about to die. He said that God would lead them from Egypt to the land that God promised to give to them, and that they should take his bones with them when they left Egypt. You can read this story in Genesis 50:24–26. You might want to include this information in a footnote. | ||
1629 | HEB | 11 | 22 | awss | figs-abstractnouns | πίστει | 1 | when his end was near | 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 “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1630 | HEB | 11 | 22 | oi5a | translate-names | Ἰωσὴφ…Ἰσραὴλ | 1 | when his end was near | The words Joseph and Israel are the names of two men. Joseph was one of the sons of Jacob and a great-grandson of Abraham. Israel is another name for Jacob, the grandson of Abraham. (See: [[rc://en/ta/man/translate/translate-names]]) |
1631 | HEB | 11 | 22 | lkp6 | figs-euphemism | τελευτῶν | 1 | when his end was near | Here, the phrase coming to an end is a polite way of indicating that someone will die soon. If it would be helpful in your language, you could use a natural and polite expression to indicate that someone is about to die. Alternate translation: “about to pass away” or “being about to die” (See: [[rc://en/ta/man/translate/figs-euphemism]]) |
1632 | HEB | 11 | 22 | hhs3 | figs-idiom | περὶ…ἐμνημόνευσεν | 1 | spoke of the departure of the children of Israel from Egypt | Here, the phrase mentioned about indicates that Joseph spoke words concerning the exodus. If it would be helpful in your language, you could use a comparable phrase that refers to speaking about something. Alternate translation: “said something concerning” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1633 | HEB | 11 | 22 | ubvs | translate-unknown | τῆς ἐξόδου | 1 | spoke of the departure of the children of Israel from Egypt | Here, the word exodus refers to movement out of a specific place. If it would be helpful in your language, you could use a word that refers to this kind of movement. In some contexts, the word exodus is a technical term for how God delivered the Israelites out of Egypt. If you have a technical term that refers to the Israelites leaving Egypt, you could use it here. Alternate translation: “the departure” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1634 | HEB | 11 | 22 | sonj | figs-explicit | τῆς ἐξόδου τῶν υἱῶν Ἰσραὴλ | 1 | spoke of the departure of the children of Israel from Egypt | Here the audience would understood that the author was speaking about the exodus of the Israelites from Egypt to the land that God had promised to give them. If your readers would not make this inference, you could express the idea more explicitly. Alternate translation: “the exodus of the sons of Israel from Egypt” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1635 | HEB | 11 | 22 | t6i5 | figs-gendernotations | τῶν υἱῶν | 1 | the sons of Israel | Although the word sons is masculine, the author is using it to refer to any children or descendants, both men and women. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “of the sons and daughters” or “of the children” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
1636 | HEB | 11 | 22 | ix6d | translate-kinship | τῶν υἱῶν Ἰσραὴλ | 1 | the sons of Israel | Here the author uses the word sons to refer in general to all the descendants of Israel, who was also called “Jacob.” If it would be helpful in your language, you could use a word or phrase that refers to descendants in general. Alternate translation: “of the descendants of Israel” or “those descended from Israel” (See: [[rc://en/ta/man/translate/translate-kinship]]) |
1637 | HEB | 11 | 22 | nl1i | figs-explicit | περὶ τῶν ὀστέων αὐτοῦ ἐνετείλατο | 1 | instructed them about his bones | Here the author does not clarify what the “command” about the bones is. The audience would have known that Joseph wanted the Israelites to take his bones with them when they left Egypt so they could bury his bones in the land that God promised them. If it would be helpful in your language, you could make the content of the command explicit. Alternate translation: “commanded them to take his bones to the promised land” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1638 | HEB | 11 | 23 | lsar | 0 | Moses, when he was born, was hidden for three months by his parents | Here the author refers to a story about a man named Moses. The king of Egypt, where Moses was born, had commanded that all the boys born to the Israelites should be killed. When Moses was born to his parents, they defied the command and hid Moses for three months. You can read this story about Moses in Exodus 1:22–2:3. You might want to include this information in a footnote. | ||
1639 | HEB | 11 | 23 | b8tt | figs-abstractnouns | πίστει | 1 | Moses, when he was born, was hidden for three months by his parents | 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 “believe” or “trust.” Alternate translation: “By believing,” or “Because they believed,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1640 | HEB | 11 | 23 | g2wx | figs-activepassive | Μωϋσῆς, γεννηθεὶς, ἐκρύβη τρίμηνον ὑπὸ τῶν πατέρων αὐτοῦ | 1 | Moses, when he was born, was hidden for three months by his parents | If your language does not use 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 Moses rather than on Moses’ parents. Alternate translation: “Moses’ parents hid him for three months after his mother gave birth to him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1641 | HEB | 11 | 23 | n6fz | τρίμηνον | 1 | Moses, when he was born, was hidden for three months by his parents | Alternate translation: “for one quarter of a year” | |
1642 | HEB | 11 | 23 | rlnm | translate-unknown | ἀστεῖον | 1 | Moses, when he was born, was hidden for three months by his parents | Here, the word beautiful refers to how someone is charming, good-looking, or has good qualities in general. If it would be helpful in your language, you could use a word or phrase that identifies that a person has good qualities. Alternate translation: “extraordinary” or “excellent” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1643 | HEB | 11 | 23 | mz1o | figs-explicit | οὐκ ἐφοβήθησαν τὸ διάταγμα | 1 | Moses, when he was born, was hidden for three months by his parents | Here the author means that Moses’ parents were not afraid to break or disobey the decree. If it would be helpful in your language, you could make this more explicit. Alternate translation: “they were not afraid of breaking the decree” or “they did not fear the consequences of breaking the decree” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1644 | HEB | 11 | 23 | wwo6 | figs-abstractnouns | τὸ διάταγμα τοῦ βασιλέως | 1 | Moses, when he was born, was hidden for three months by his parents | If your language does not use an abstract noun for the idea behind decree, you could express the idea by using a verb such as “decree” or “command.” Alternate translation: “of what the king decreed” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1645 | HEB | 11 | 23 | n63g | figs-explicit | τὸ διάταγμα τοῦ βασιλέως | 1 | Moses, when he was born, was hidden for three months by his parents | Here the author assumes that his audience knew who the king was and what the decree was about. The king is the ruler over the land of Egypt, sometimes also called a “Pharaoh.” The decree required all the sons born to the Israelites to be drowned in the river Nile. If your readers would not make these inferences, you could make them more explicit. Alternate translation: “of the king of Egypt’s decree that all the male children of the Israelites should be drowned” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1646 | HEB | 11 | 24 | ngi7 | 0 | had grown up | In 11:24–27, the author refers to a story about Moses. This man Moses grew up as the adopted son of Pharaoh’s daughter. However, one day Moses saw an Egyptian hitting one of his fellow Israelites. He killed the Egyptian, but Pharaoh found out and wanted to kill Moses. Moses escaped to a land called Midian. You can read about this story in Exodus 2:11–15. You might want to include this information in a footnote. | ||
1647 | HEB | 11 | 24 | s1t9 | figs-abstractnouns | πίστει | 1 | had grown up | 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 “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1648 | HEB | 11 | 24 | rtx6 | translate-names | Μωϋσῆς…Φαραώ | 1 | had grown up | The word Moses is the name of a man. He is the one whom God used to lead the Israelites out of Egypt. The word Pharaoh was the title of the king of Egypt. (See: [[rc://en/ta/man/translate/translate-names]]) |
1649 | HEB | 11 | 24 | h5wz | figs-idiom | μέγας γενόμενος | 1 | had grown up | Here, the phrase having become great indicates that Moses had become a fully grown adult. If it would be helpful in your language, you could use a comparable phrase. Alternate translation: “having become an adult” or “having become fully grown” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1650 | HEB | 11 | 24 | s6ue | figs-explicit | ἠρνήσατο λέγεσθαι υἱὸς θυγατρὸς Φαραώ | 1 | had grown up | Here, the phrase to be called indicates more than just a name. It refers also to the power and status that comes along with that name. The author means that Moses refused to live and act as {the} son of Pharaoh’s daughter. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “refused to be treated as the son of Pharaoh’s daughter” or “refused to be honored as the son of Pharaoh’s daughter” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1651 | HEB | 11 | 24 | mq2x | figs-activepassive | ἠρνήσατο λέγεσθαι | 1 | refused to be called | 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 is called, rather than focusing on the people doing the “calling.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “refused to have people to call him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1652 | HEB | 11 | 25 | v9uu | figs-idiom | συνκακουχεῖσθαι | 1 | refused to be called | Here, the phrase to suffer evil together refers to experiencing bad or difficult things as part of a group of people. If it would be helpful in your language, you could refer to this idea in a more natural way. Alternate translation: “to experience sufferings along” or “to be persecuted” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1653 | HEB | 11 | 25 | tue5 | figs-abstractnouns | πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν | 1 | refused to be called | If your language does not use abstract nouns for the ideas behind enjoyment and sin, you could express the ideas by using verbs such as “enjoy” and “sin.” Alternate translation: “temporarily to relish acting in sinful ways” or “to benefit briefly from doing sinful things” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1654 | HEB | 11 | 26 | oqku | figs-possession | τὸν ὀνειδισμὸν τοῦ Χριστοῦ | 1 | the disgrace of following Christ | Here the author could be referring to a reproach that is: (1) for the sake of or because of the Christ. Alternate translation: “the reproach for the sake of the Christ” or “the reproach because of the Christ” (2) like the reproach that the Christ experienced. Alternate translation: “the reproach that Christ experienced” or “reproach, which is like what Christ suffered,” (See: [[rc://en/ta/man/translate/figs-possession]]) |
1655 | HEB | 11 | 26 | i9sc | figs-abstractnouns | τὸν ὀνειδισμὸν τοῦ Χριστοῦ | 1 | the disgrace of following Christ | If your language does not use an abstract noun for the idea behind reproach, you could express the idea by using a verb such as “reproach.” Alternate translation: “being reproached for Christ to be” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1656 | HEB | 11 | 26 | aoza | translate-names | Αἰγύπτου | 1 | the disgrace of following Christ | The word Egypt is the name of a country. It was where the Israelites were slaves until God delivered them through Moses. (See: [[rc://en/ta/man/translate/translate-names]]) |
1657 | HEB | 11 | 26 | ucsy | grammar-connect-logic-result | γὰρ | 1 | the disgrace of following Christ | Here, the word For introduces a reason why Moses considered the reproach of Christ to be more valuable than the treasures of Egypt. If it would be helpful in your language, you could use a different word or phrase that introduces a reason or basis. Alternate translation: “since” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
1658 | HEB | 11 | 26 | t588 | figs-metaphor | ἀπέβλεπεν…εἰς | 1 | fixing his eyes on his reward | Here the author speaks as if Moses was looking away from the treasures of Egypt and toward {his} reward. He speaks in this way to indicate that Moses thought about and focused on the reward from God rather than the treasures of Egypt. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “for he was concentrating instead on” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1659 | HEB | 11 | 26 | bsfs | figs-abstractnouns | εἰς τὴν μισθαποδοσίαν | 1 | fixing his eyes on his reward | If your language does not use an abstract noun for the idea behind reward, you could express the idea by using a verb such as “reward” or “repay.” Alternate translation: “toward how God would repay him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1660 | HEB | 11 | 27 | ki40 | figs-abstractnouns | πίστει | 1 | he endured as if he were seeing the one who is invisible | 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 “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1661 | HEB | 11 | 27 | l6ek | translate-names | Αἴγυπτον | 1 | he endured as if he were seeing the one who is invisible | The word Egypt is the name of a country. It was where the Israelites were slaves until God delivered them through Moses. (See: [[rc://en/ta/man/translate/translate-names]]) |
1662 | HEB | 11 | 27 | uyld | figs-abstractnouns | τὸν θυμὸν τοῦ βασιλέως | 1 | he endured as if he were seeing the one who is invisible | 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 “angry” or “furious.” Alternate translation: “how furious the king was” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1663 | HEB | 11 | 27 | r4q2 | grammar-connect-logic-result | γὰρ | 1 | he endured as if he were seeing the one who is invisible | Here, the word For introduces a reason why Moses left Egypt behind and did not fear the wrath of the king. If it would be helpful in your language, you could use a different word or phrase that introduces a reason or basis. Alternate translation: “since” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
1664 | HEB | 11 | 27 | o6mo | ὡς ὁρῶν | 1 | he endured as if he were seeing the one who is invisible | Here, the word translated as if could indicate that Moses: (1) did not actually “see” God but rather acted like he could. Alternate translation: “as though he could see” (2) did “see” God and acted as one who could do so. Alternate translation: “as one who could see” | |
1665 | HEB | 11 | 27 | rc43 | figs-simile | τὸν…ἀόρατον ὡς ὁρῶν | 2 | he endured as if he were seeing the one who is invisible | Here the author compares the way that Moses endured to how someone who was seeing the unseen one would endure. The author’s point is that Moses endured because he was totally sure that God was trustworthy, as sure as if God were right beside him. If it would be helpful in your language, you could make the comparison more explicit. Alternate translation: “as one who could see the unseen one endures” (See: [[rc://en/ta/man/translate/figs-simile]]) |
1666 | HEB | 11 | 27 | cc8w | figs-explicit | τὸν…ἀόρατον | 2 | the one who is invisible | Here, the audience would have known that the unseen one is God. If it would be helpful in your language, you could who the unseen one is more explicit. Alternate translation: “the unseen God” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1667 | HEB | 11 | 28 | r107 | 0 | he kept the Passover and the sprinkling of the blood | Here the author refers to the story of the first Passover, a festival that the Israelites continued to celebrate to remember what happened when God delivered them from Egypt. God had warned the king of Egypt that if he did not let the Israelites go free, he would kill the firstborn son in each Egyptian family. God told Moses to have the Israelites spread blood from a sacrificed lamb on their doors so that their firstborn sons would not die. Then, God sent a destroying angel, who killed the firstborn sons of the Egyptians. When that happened, the king of Egypt let the Israelites go free. You can read about the first Passover in Exodus 11:1–12:32. You might want to include this information in a footnote. | ||
1668 | HEB | 11 | 28 | dt69 | figs-abstractnouns | πίστει | 1 | he kept the Passover and the sprinkling of the blood | 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 “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1669 | HEB | 11 | 28 | p91f | figs-idiom | πεποίηκεν τὸ Πάσχα | 1 | he kept the Passover and the sprinkling of the blood | Here, the clause he has performed the Passover identifies Moses as the one who “instituted” or “started” the Passover festival. If it would be helpful in your language, you could use a form that indicates that Moses started a festival that is still celebrated even now. Alternate translation: “he instituted the Passover” or “he inaugurated the Passover” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1670 | HEB | 11 | 28 | yuc8 | figs-explicit | πεποίηκεν | 1 | he kept the Passover and the sprinkling of the blood | Here the author implies that Moses led all the Israelites in doing these things. It was not just Moses who sprinkled blood and performed the Passover. If it would be helpful in your language, you could make the implication about all the Israelites more explicit. Alternate translation: “he had them perform” or “he and the Israelites have performed” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1671 | HEB | 11 | 28 | bef7 | figs-explicit | τὴν πρόσχυσιν τοῦ αἵματος | 1 | the sprinkling of the blood | Here, the sprinkling of the blood refers to God’s command to the Israelites to kill a lamb and spread its blood on the doorposts of every house where Israelites lived. This would prevent the destroyer from harming their firstborn. If it would be helpful in your language, you could make what the sprinkling of the blood refers to more explicit. Alternate translation: “the sprinkling of blood from sacrifices on their doorframes” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1672 | HEB | 11 | 28 | tz7k | figs-abstractnouns | τὴν πρόσχυσιν τοῦ αἵματος | 1 | he kept the Passover and the sprinkling of the blood | If your language does not use an abstract noun for the idea behind sprinkling, you could express the idea by using a verb such as “sprinkle.” Alternate translation: “sprinkled the blood” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1673 | HEB | 11 | 28 | h7st | figs-explicit | ὁ ὀλοθρεύων τὰ πρωτότοκα | 1 | he kept the Passover and the sprinkling of the blood | Here, the phrase the destroyer {of} the firstborn refers to the spiritual being whom God commanded to kill the firstborn of the Egyptians. If it would be helpful in your language, you could clarify that the destroyer is a spiritual being. Alternate translation: “the angel who destroyed the firstborn” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1674 | HEB | 11 | 28 | bm2f | figs-metaphor | μὴ…θίγῃ | 1 | should not touch | Here, the word touch refers to harming or killing someone. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “would not harm” or “would not destroy” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1675 | HEB | 11 | 28 | etvl | writing-pronouns | αὐτῶν | 1 | should not touch | Here, the word them refers to the Israelites, perhaps more specifically to the firstborn of the Israelites. If it would be helpful in your language, you could make whom them refers to explicit. Alternate translation: “the Israelites” or “the Israelite firstborn” (See: [[rc://en/ta/man/translate/writing-pronouns]]) |
1676 | HEB | 11 | 29 | xnid | 0 | they passed through the Sea of Reeds | Here the author refers to a story about how God rescued the Israelites from Egypt. After the king of Egypt let them go free, the Israelites traveled until they reached the edge of the Red Sea. However, the king of Egypt decided that he had made a mistake and wanted to take the Israelites back. His army surrounded them as they camped next to the Red Sea. However, God opened a path through the Red Sea, and the Israelites walked right through. When the Egyptian army followed, God sent the water back over the path he had created, and the Egyptians drowned. You can read this story in Exodus 14. You might want to include this information in a footnote. | ||
1677 | HEB | 11 | 29 | lr8x | figs-abstractnouns | πίστει | 1 | they passed through the Sea of Reeds | 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 “believe” or “trust.” Alternate translation: “By believing,” or “Because they believed,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1678 | HEB | 11 | 29 | a67h | figs-go | διέβησαν | 1 | they passed through the Sea of Reeds | Here, the phrase passed through refers to traveling from one area to another, usually through a barrier or dividing line of some sort. If it would be helpful in your language, you could use a word or phrase that refers to this kind of movement. Alternate translation: “they went through” or “they traveled across” (See: [[rc://en/ta/man/translate/figs-go]]) |
1679 | HEB | 11 | 29 | plx3 | figs-simile | ὡς διὰ ξηρᾶς γῆς | 1 | they passed through the Sea of Reeds | Here the author compares the way that the Israelites passed through the Red Sea to how a person would pass through dry land. In other words, the Israelites were able to walk through the Red Sea just like they would walk on a path. The audience would know that God separated the water of the Red Sea to create this path. If it would be helpful in your language, you could make what the author is comparing more explicit. Alternate translation: “like they were walking on a dry path” (See: [[rc://en/ta/man/translate/figs-simile]]) |
1680 | HEB | 11 | 29 | stq0 | figs-idiom | πεῖραν λαβόντες | 1 | they passed through the Sea of Reeds | Here, the phrase having taken an attempt refers to how the Egyptians tried to do the same thing that the Israelites did: pass through the Red Sea. If it would be helpful in your language, you could use a comparable phrase or express the idea plainly. Alternate translation: “having attempted to do the same thing” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1681 | HEB | 11 | 29 | hq2y | figs-activepassive | πεῖραν λαβόντες, οἱ Αἰγύπτιοι κατεπόθησαν | 1 | they were swallowed up | 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 swallowed up rather than focusing on the what did the “swallowing.” If you must state who did the action, the author implies that “the Red Sea” did it. Alternate translation: “swallowed up the Egyptians when they had taken an attempt” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1682 | HEB | 11 | 29 | kmy8 | figs-metaphor | κατεπόθησαν | 1 | they were swallowed up | Here the author speaks of dying by drowning as water had swallowed someone up. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “were drowned” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1683 | HEB | 11 | 30 | tpw2 | 0 | they had been circled around for seven days | Here the author refers to a story about a city named Jericho. This city was the first city that the Israelites attacked when they entered the land that God had promised to give to them. God told them to march around the city once a day for six days and then to march around the city seven times on the seventh day. When the Israelites completed their last march around the city and shouted loudly, the walls fell down and the Israelites conquered the city. You can read about Jericho in Joshua 6:1–25. You might want to include this information in a footnote. | ||
1684 | HEB | 11 | 30 | u2cq | figs-abstractnouns | πίστει | 1 | they had been circled around for seven days | 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 “believe” or “trust.” Alternate translation: “By the Israelites believing,” or “Because the Israelites believed,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1685 | HEB | 11 | 30 | dzab | translate-names | Ἰερειχὼ | 1 | they had been circled around for seven days | The word Jericho is the name of a city. This city was near the Jordan river and was the first city that the Israelites conquered in the promised land. (See: [[rc://en/ta/man/translate/translate-names]]) |
1686 | HEB | 11 | 30 | lnw4 | figs-activepassive | κυκλωθέντα | 1 | they had been circled around for seven days | 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 walls that are encircled rather than focusing on the people doing the “encircling.” If you must state who did the action, the author implies that “the Israelites” did it. Alternate translation: “the Israelites having encircled them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1687 | HEB | 11 | 30 | dk3r | translate-unknown | κυκλωθέντα | 1 | they had been circled around for seven days | Here, the phrase having been encircled refers to how a structure or place can be surrounded by people on all sides. The author here implies that these people not only “encircle” but also march in a “circle.” If it would be helpful in your language, you could use a word or phrase that refers to marching all the way around a city. Alternate translation: “having been marched around” or “having been surrounded by people marching” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1688 | HEB | 11 | 31 | yr0y | 0 | had received the spies in peace | Here the author refers to a story about a woman named Rahab. She was a prostitute who lived in the city of Jericho. When Joshua sent spies to see what Jericho was like, Rahab hid them from the leaders of the city and sent them safely back to Joshua. Because she did that, Joshua had the Israelites keep Rahab and her family alive when they conquered Jericho and killed everyone else. You can read about Rahab in Joshua 2:1–21 and Joshua 6:22–25. You might want to include this information in a footnote. | ||
1689 | HEB | 11 | 31 | qg59 | figs-abstractnouns | πίστει | 1 | had received the spies in peace | 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 “believe” or “trust.” Alternate translation: “By believing,” or “Because she believed,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1690 | HEB | 11 | 31 | zhfu | translate-names | Ῥαὰβ | 1 | had received the spies in peace | The word Rahab is the name of a woman. She lived in the city of Jericho, and she and her family were the only people from that city that the Israelites did not kill. (See: [[rc://en/ta/man/translate/translate-names]]) |
1691 | HEB | 11 | 31 | tipv | figs-explicit | τοῖς ἀπειθήσασιν | 1 | had received the spies in peace | Here, the phrase the ones having disobeyed refers to everyone else who lived in Jericho. They did not respond to God and God’s people like Rahab did, so the author describes them as “disobedient.” If it would be helpful in your language, you could make who the ones having disobeyed are more explicit. Alternate translation: “with everyone else in Jericho who disobeyed” or “with the people who lived in Jericho and who disobeyed” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1692 | HEB | 11 | 31 | ky9a | grammar-connect-logic-result | δεξαμένη | 1 | had received the spies in peace | Here, the phrase having welcomed introduces the reason or cause for why Rahab did not perish. If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “since she welcomed” or “for she welcomed” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) |
1693 | HEB | 11 | 31 | nt6f | figs-explicit | τοὺς κατασκόπους | 1 | had received the spies in peace | Here, the word spies refers to men whom Joshua had sent out to examine what the people and cities in the promised land were like before he and the Israelites attacked. If it would be helpful in your language, you could use a word or phrase that refers to this kind of task. Alternate translation: “the scouts” or “those sent to investigate the land” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1694 | HEB | 11 | 31 | ftc8 | figs-abstractnouns | μετ’ εἰρήνης | 1 | had received the spies in peace | If your language does not use an abstract noun for the idea behind peace, you could express the idea by using an adverb such as “peacefully.” Alternate translation: “who had peacefully received the spies” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1695 | HEB | 11 | 32 | rh6y | figs-rquestion | τί ἔτι λέγω? | 1 | What more can I say? | The author uses this question to emphasize that there are many more examples that he could have discussed. If it would be helpful in your language, you could express the idea by using a strong statement and include the emphasis in another way. Alternate translation: “I could talk about so many more examples!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
1696 | HEB | 11 | 32 | xndf | grammar-connect-words-phrases | γὰρ | 1 | What more can I say? | Here, the word For introduces a further explanation of why the author cannot say any more. If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “But” or “In fact,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1697 | HEB | 11 | 32 | bs7h | figs-idiom | ἐπιλείψει…με…ὁ χρόνος | 1 | the time will fail me | Here, the phrase the time will fail me indicates that the author does not have enough time to speak about more people. If it would be helpful in your language, you could use an expression that refers to a lack of time. Alternate translation: “I will not have enough time” or “it would take too much time” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1698 | HEB | 11 | 32 | wkve | grammar-connect-condition-contrary | με διηγούμενον | 1 | the time will fail me | Here, the phrase fully relating indicates the condition in which the time will fail me. Of course, the author indicates that he will not meet this condition. If it would be helpful in your language, you could make the relationship more explicit by using a form that introduces a non-real condition. Alternate translation: “me if I were to fully relate” or “me were I to fully relate” (See: [[rc://en/ta/man/translate/grammar-connect-condition-contrary]]) |
1699 | HEB | 11 | 32 | luh9 | translate-unknown | διηγούμενον | 1 | the time will fail me | Here, the phrase fully relating refers to describing something in detail. If it would be helpful in your language, you could use a word or phrase that refers to narrating or describing something with careful attention to the details. Alternate translation: “carefully narrating” or “speaking in detail” (See: [[rc://en/ta/man/translate/translate-unknown]]) |
1700 | HEB | 11 | 32 | ni55 | translate-names | Γεδεών, Βαράκ, Σαμψών, Ἰεφθάε, Δαυείδ…Σαμουὴλ | 1 | Barak | The words Gideon, Barak, Samson, Jephthah, David, and Samuel are the names of six men. Each of these men were leaders of God’s people at some point in the history of the Israelites. Further, there are stories about each of them in the Old Testament, but the author does not go into detail about them here. (See: [[rc://en/ta/man/translate/translate-names]]) |
1701 | HEB | 11 | 32 | a7t9 | figs-explicit | τῶν προφητῶν | 1 | Barak | Here, the phrase the prophets refers in general to anyone who spoke God’s word to his people. The man Samuel was considered a prophet, so make sure that your translation does not imply that Samuel was not a prophet. Alternate translation: “the others who spoke for God” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1702 | HEB | 11 | 33 | f3jx | writing-pronouns | οἳ | 1 | It was through faith | Here, who does not mean that each person listed in 11:32 did all the things the author is about to mention. The author means in general these are the kinds of things that those with faith were able to do. Alternate translation: “people like these through faith” |
1703 | HEB | 11 | 33 | tv4g | figs-abstractnouns | οἳ διὰ πίστεως | 1 | It was through faith | 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 “believe” or “trust.” Alternate translation: “who, by believing,” or “who, because they believed,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1704 | HEB | 11 | 33 | v5w8 | figs-idiom | εἰργάσαντο δικαιοσύνην | 1 | they conquered kingdoms | Here, the phrase worked justice indicates that the person who worked set up and maintained a system of justice in a country. In other words, the person led “justly” and set up a system that focused on being “just.” If it would be helpful in your language, you could use a comparable phrase or express the idea plainly. Alternate translation: “established justice” or “set up a just system” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1705 | HEB | 11 | 33 | fxhq | figs-abstractnouns | εἰργάσαντο δικαιοσύνην | 1 | they conquered kingdoms | If your language does not use an abstract noun for the idea behind justice, you could express the idea by using an adverb such as “justly” or “rightly.” Alternate translation: “led rightly” or “reigned justly” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1706 | HEB | 11 | 33 | m8uv | figs-metonymy | ἐπαγγελιῶν | 1 | they conquered kingdoms | Here, the word promises refers to the contents of the promises, or what God has “promised” to give. If it would be helpful in your language, you could clarify that the author is referring to the contents of the promises. Alternate translation: “the things from God’s promises” or “the things that God promised” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1707 | HEB | 11 | 33 | t9xr | figs-abstractnouns | ἐπαγγελιῶν | 1 | they conquered kingdoms | 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]]) |
1708 | HEB | 11 | 33 | p6sr | figs-metaphor | ἔφραξαν στόματα λεόντων | 1 | Here, the phrase shut {the} mouths of lions means that the lions cannot eat anything, particularly the person who is with the lions. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “stopped lions from devouring them” or “restrained the hunger of lions” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
1709 | HEB | 11 | 34 | u5hc | figs-possession | δύναμιν πυρός | 1 | Here the author uses the possessive form to describe fire that has power. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “fire that has power” (See: [[rc://en/ta/man/translate/figs-possession]]) | |
1710 | HEB | 11 | 34 | j6sv | figs-abstractnouns | δύναμιν πυρός | 1 | extinguished the power of fire, escaped the edge of the sword | 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: “powerful fire” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1711 | HEB | 11 | 34 | ppf8 | figs-personification | ἔφυγον στόματα μαχαίρης | 1 | Here, the phrase {the} mouth of {the} sword refers to how the sword destroys people as if it ate them up with a mouth. The expression refers to someone killing someone else with a sword. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “escaped violent death” or “survived someone trying to kill them” (See: [[rc://en/ta/man/translate/figs-personification]]) | |
1712 | HEB | 11 | 34 | uqnf | figs-idiom | ἐδυναμώθησαν ἀπὸ ἀσθενείας | 1 | Here, the phrase empowered out of weakness indicates that the people were “weak” but then received “power” to do something they normally could not do. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “were empowered even though they were weak” or “were weak but received power” (See: [[rc://en/ta/man/translate/figs-idiom]]) | |
1713 | HEB | 11 | 34 | iri4 | figs-activepassive | ἐδυναμώθησαν ἀπὸ ἀσθενείας | 1 | were healed of illnesses | 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 empowered rather than focusing on the person doing the “empowering.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “received empowering from God out of weakness” or “became powerful out of weakness” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1714 | HEB | 11 | 34 | tath | figs-abstractnouns | ἀπὸ ἀσθενείας | 1 | were healed of illnesses | 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: “out of being weak” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1715 | HEB | 11 | 34 | zllk | figs-idiom | ἐγενήθησαν ἰσχυροὶ ἐν πολέμῳ | 1 | were healed of illnesses | Here, the phrase became strong in battle indicates that the people fought bravely and successfully against their enemies. In other words, they were good warriors. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “became powerful fighters” or “were good at fighting” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1716 | HEB | 11 | 34 | dd8s | translate-unknown | παρεμβολὰς ἔκλιναν ἀλλοτρίων | 1 | were healed of illnesses | Here, the word routed refers to defeating an enemy so powerfully that the enemy turns and runs away. If it would be helpful in your language, you could use a word or phrase that refers to this kind of defeat. Alternate translation: “and vanquished foreign armies” or “and caused foreign armies to flee” |
1717 | HEB | 11 | 35 | t9sp | figs-abstractnouns | ἔλαβον γυναῖκες ἐξ ἀναστάσεως τοὺς νεκροὺς αὐτῶν | 1 | Women received back their dead by resurrection | You can state the abstract noun resurrection with a verb. Alternate translation: “Women received their dead back alive” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1718 | HEB | 11 | 35 | av6c | figs-nominaladj | ἔλαβον γυναῖκες ἐξ ἀναστάσεως τοὺς νεκροὺς αὐτῶν | 1 | The word dead is a nominal adjective. You can state this as a verb. Alternate translation: “Women received back alive those who had died” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) | |
1719 | HEB | 11 | 35 | ne1u | figs-explicit | ἄλλοι δὲ ἐτυμπανίσθησαν, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν | 1 | Others were tortured, not accepting release | It is implied that their enemies would have released them from prison under certain conditions. Alternate translation: “but others were tortured rather than denying their faith in order to be released from prison” or “but others were tortured rather than doing what their enemies required of them in order to release them” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1720 | HEB | 11 | 35 | j37h | figs-activepassive | ἄλλοι δὲ ἐτυμπανίσθησαν, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν | 1 | If your language does not use this passive form, you can state this in active form. Alternate translation: “but others accepted torture rather than release from prison” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
1721 | HEB | 11 | 35 | jyw7 | κρείττονος ἀναστάσεως | 1 | a better resurrection | This could mean: (1) these people will experience a better life in heaven than what they experienced in this world. (2) these people will have a better resurrection than those who did not have faith. Those with faith will live forever with God. Those without faith will live forever separated from God. | |
1722 | HEB | 11 | 36 | e9al | figs-activepassive | ἕτεροι…ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον | 1 | Others had testing in mocking and whippings | If your language does not use this passive form, you can state this in active form. Alternate translation: “people mocked and whipped others” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1723 | HEB | 11 | 36 | nx7u | figs-abstractnouns | ἕτεροι…ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον, ἔτι δὲ δεσμῶν καὶ φυλακῆς | 1 | Others had testing in mocking and whippings, and even chains and imprisonment | You can express the abstract nouns mocking, whippings, and imprisonment with verbs. Alternate translation: “God tested others by allowing their enemies to mock and whip them and even put them in chains and imprison them” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1724 | HEB | 11 | 37 | fg8c | figs-activepassive | ἐλιθάσθησαν, ἐπρίσθησαν, ἐπειράσθησαν, ἐν φόνῳ μαχαίρης ἀπέθανον | 1 | They were stoned. They were sawn in two. They were killed with the sword | If your language does not use this passive form, you can state this in active form. Alternate translation: “People threw stones at others and sawed others in two and killed others with the sword” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1725 | HEB | 11 | 37 | r3gx | περιῆλθον | 1 | went about | Alternate translation: “they went from place to place” or “they lived all the time” | |
1726 | HEB | 11 | 37 | qf89 | ἐν μηλωταῖς, ἐν αἰγίοις δέρμασιν | 1 | in sheepskins and goatskins | Alternate translation: “wearing only the skins of sheep and goats” | |
1727 | HEB | 11 | 37 | x2jf | ὑστερούμενοι | 1 | destitute | Alternate translation: “having nothing” or “being very poor” | |
1728 | HEB | 11 | 38 | a721 | figs-metonymy | οὐκ ἦν ἄξιος ὁ κόσμος | 1 | The world was not worthy | Here, the world refers to the people who lived in the world. Alternate translation: “the people of this world were not worthy” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1729 | HEB | 11 | 38 | j9lp | πλανώμενοι | 1 | They wandered about | They wandered about because they had no place to live. | |
1730 | HEB | 11 | 39 | l5wd | figs-activepassive | οὗτοι πάντες μαρτυρηθέντες διὰ τῆς πίστεως, οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν | 1 | Although all these people were approved by God because of their faith, they did not receive the promise | If your language does not use this passive form, you can state this in active form. Alternate translation: “God honored all these because of their faith, but they did not themselves receive what God had promised” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1731 | HEB | 11 | 39 | vgw2 | figs-metonymy | τὴν ἐπαγγελίαν | 1 | the promise | Here, the promise stands for “what God had promised them.” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1732 | HEB | 11 | 40 | p9uu | figs-activepassive | ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν | 1 | so that without us, they would not be made perfect | If your language does not use this passive form, you can state this in active form. Alternate translation: “in order that God not would perfect them without also perfecting us” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1733 | HEB | 11 | 40 | nkci | figs-doublenegatives | ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν | 1 | You can state the double negative without … not in positive form. Alternate translation: “in order that God would perfect both us and them together” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) | |
1734 | HEB | 12 | intro | h1qb | 0 | Hebrews 12 General NotesStructure and formattingAfter telling of the value discipline, the author begins a series of exhortations. (See; [[rc://en/tw/dict/bible/kt/exhort]]) Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 12:5-6, which are words from the Old Testament. Special concepts in this chapterDisciplineGod wants his people to do what is right. When they do what is wrong, he needs to correct or punish them. He does this just as earthly fathers correct and punish children whom they love. (See: [[rc://en/tw/dict/bible/kt/discipline]]) | |||
1735 | HEB | 12 | 1 | jg6w | figs-exclusive | ἡμεῖς…ἡμῖν…τρέχωμεν…ἡμῖν | 1 | The word we and each occurrence of us refers to the author and his readers. (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
1736 | HEB | 12 | 1 | k8mr | 0 | Connecting Statement: | Because of this great number of Old Testament believers, the author talks of the life of faith that believers should live with Jesus as their example. | ||
1737 | HEB | 12 | 1 | f6u9 | figs-metaphor | καὶ ἡμεῖς, τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος μαρτύρων | 1 | we are surrounded by such a large cloud of witnesses | The writer speaks about the Old Testament believers as if they were a cloud that surrounded the present-day believers. Alternate translation: “since there are so many examples of faithful people about whom we learn in the scriptures” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1738 | HEB | 12 | 1 | hf97 | μαρτύρων | 1 | witnesses | Here, witnesses refers to the Old Testament believers in chapter 11 who lived faithful lives previously. | |
1739 | HEB | 12 | 1 | yw1t | figs-metaphor | ὄγκον ἀποθέμενοι πάντα καὶ τὴν εὐπερίστατον ἁμαρτίαν | 1 | let us lay aside every weight and easily entangling sin | Here, every weight and the easily entangling sin are spoken of as if a person could take them off himself and put them down. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1740 | HEB | 12 | 1 | zln7 | figs-metaphor | ὄγκον…πάντα | 1 | every weight | Attitudes or habits that keep believers from trusting and obeying God are spoken of as if they were loads that would make it difficult for a person to carry while running. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1741 | HEB | 12 | 1 | t6wu | figs-metaphor | τὴν εὐπερίστατον ἁμαρτίαν | 1 | easily entangling sin | Here, sin is spoken of as if it were a net or something else that can trip people up and make them fall. Alternate translation: “sin that makes obeying God difficult” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1742 | HEB | 12 | 1 | g5dn | figs-metaphor | δι’ ὑπομονῆς, τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα | 1 | Let us patiently run the race that is placed before us | Following Jesus is spoken of as if it were running a race. Alternate translation: “let us continue obeying what God has commanded us, just like a runner keeps going until the race is over” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1743 | HEB | 12 | 2 | a946 | τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν | 1 | the founder and perfecter of the faith | Jesus gives us faith and makes our faith perfect by causing us to reach our goal. Alternate translation: “the creator and finisher of our faith” or “the one who enables us to have faith from beginning to end” | |
1744 | HEB | 12 | 2 | za14 | figs-metaphor | ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς | 1 | For the joy that was placed before him | The joy that Jesus would experience is spoken of as if God the Father had placed it before him as a goal to reach. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1745 | HEB | 12 | 2 | y7me | αἰσχύνης καταφρονήσας | 1 | despised its shame | This means Jesus hated the shame of dying on a cross, even though he allowed that to happen. | |
1746 | HEB | 12 | 2 | vm9b | translate-symaction | ἐν δεξιᾷ τε τοῦ θρόνου τοῦ Θεοῦ κεκάθικεν | 1 | sat down at the right hand of the throne of God | To sit at the right hand of God is a symbolic action of receiving great honor and authority from God. See how you translated a similar phrase in Hebrews 1:3. Alternate translation: “and sat down at the place of honor and authority beside the throne of God” (See: [[rc://en/ta/man/translate/translate-symaction]]) |
1747 | HEB | 12 | 3 | fsos | figs-exclusive | μὴ κάμητε, ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι | 1 | The words you and your are plural and here refer to the readers. (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
1748 | HEB | 12 | 3 | i1xl | figs-metonymy | ταῖς ψυχαῖς ὑμῶν | 1 | weary in your hearts | Here, souls represents a person’s thoughts and emotions. (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1749 | HEB | 12 | 4 | b9b7 | figs-personification | οὔπω…ἀντικατέστητε, πρὸς τὴν ἁμαρτίαν ἀνταγωνιζόμενοι | 1 | You have not yet resisted or struggled against sin | Here, sin is spoken of as if it were a person against whom someone fights in a battle. Alternate translation: “You have not yet bled from resisting the attacks of sinners” (See: [[rc://en/ta/man/translate/figs-personification]]) |
1750 | HEB | 12 | 4 | i4ip | figs-metaphor | μέχρις αἵματος | 1 | to the point of blood | Resisting opposition so much that one dies for it is spoken of as if one reached a certain place where he would die. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1751 | HEB | 12 | 4 | uwg6 | figs-metonymy | αἵματος | 1 | of blood | Here, blood refers to death. Alternate translation: “of death” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1752 | HEB | 12 | 5 | y6cv | figs-personification | τῆς παρακλήσεως, ἥτις ὑμῖν…διαλέγεται | 1 | the encouragement that instructs you | Old Testament scripture is spoken of as if it were a person who could exhort others. Alternate translation: “what God has instructed you in the scriptures to exhort you” (See: [[rc://en/ta/man/translate/figs-personification]]) |
1753 | HEB | 12 | 5 | e6a9 | figs-gendernotations | ὡς υἱοῖς…υἱέ μου | 1 | as sons … My son | The word translated sons and son is specifically the word for a male child. In that culture the family line continued through the sons, not normally through the daughters. However, as stated by the UST and some English versions, the author is directing his words to both males and females. (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
1754 | HEB | 12 | 5 | a7vf | υἱέ μου, μὴ ὀλιγώρει παιδείας Κυρίου, μηδὲ ἐκλύου ὑπ’ αὐτοῦ ἐλεγχόμενος | 1 | My son … corrected by him | Here the author is quoting from the book of Proverbs in the Old Testament, which was the words of Solomon to his male children. | |
1755 | HEB | 12 | 5 | cxe9 | figs-litotes | μὴ ὀλιγώρει παιδείας Κυρίου, μηδὲ ἐκλύου | 1 | do not think lightly of the Lord’s discipline, nor grow weary | You can state this in positive form. Alternate translation: “take it very seriously when the Lord disciplines you, and remain encouraged” (See: [[rc://en/ta/man/translate/figs-litotes]]) |
1756 | HEB | 12 | 5 | i1a6 | figs-activepassive | ὑπ’ αὐτοῦ ἐλεγχόμενος | 1 | you are corrected by him | If your language does not use this passive form, you can state this in active form. Alternate translation: “when he corrects you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1757 | HEB | 12 | 6 | zu3c | πάντα υἱὸν ὃν παραδέχεται | 1 | every son whom he receives | The word translated son is specifically the word for a male child. In that culture the family line continued through the sons, not normally through the daughters. (See: rc://en/ta/man/translate/figs-gendernotations) | |
1758 | HEB | 12 | 7 | v1gu | figs-simile | ὡς υἱοῖς ὑμῖν προσφέρεται ὁ Θεός | 1 | God deals with you as with sons | This compares God disciplining his people to a father disciplining his sons. (See: [[rc://en/ta/man/translate/figs-simile]]) |
1759 | HEB | 12 | 7 | upgq | figs-ellipsis | ὡς υἱοῖς ὑμῖν προσφέρεται ὁ Θεός | 1 | You can state clearly the understood information. Alternate translation: “God deals with you the same way a father deals with his sons” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) | |
1760 | HEB | 12 | 7 | i3k4 | figs-gendernotations | υἱοῖς…υἱὸς | 1 | sons … son | You can translate sons and son to include males and females. Alternate translation: “to children … child is there” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
1761 | HEB | 12 | 7 | jb38 | figs-rquestion | τίς γὰρ υἱὸς ὃν οὐ παιδεύει πατήρ? | 1 | what son is there whom his father does not discipline? | The author makes the point through this question that every good father disciplines his children. This can be expressed as a statement. Alternate translation: “For every good father disciplines his children!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
1762 | HEB | 12 | 8 | kwc6 | figs-abstractnouns | εἰ δὲ χωρίς ἐστε παιδείας, ἧς μέτοχοι γεγόνασι πάντες | 1 | But if you are without discipline, which all people share in | You can restate the abstract noun discipline with the verb “disciplining.” Alternate translation: “So if you have not experienced God disciplining you like he disciplines all his children” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1763 | HEB | 12 | 8 | s5u9 | figs-metaphor | ἄρα νόθοι καὶ οὐχ υἱοί ἐστε | 1 | then you are illegitimate and not his sons | Those whom God does not discipline are spoken of as if they are sons born to a man and a woman who are not married each other. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1764 | HEB | 12 | 9 | r4lb | figs-rquestion | οὐ πολὺ…μᾶλλον ὑποταγησόμεθα τῷ Πατρὶ τῶν πνευμάτων, καὶ ζήσομεν? | 1 | How much more should we submit to the Father of spirits and live! | The author uses a question to emphasize that we should obey God the Father. This can be expressed as a statement. Alternate translation: “even more so, we should obey the Father of spirits and live!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
1765 | HEB | 12 | 9 | cl95 | figs-idiom | τῷ Πατρὶ τῶν πνευμάτων | 1 | the Father of spirits | The idiom Father of spirits contrasts with fathers of our flesh earlier in this verse. Alternate translation: “our spiritual Father” or “our Father in heaven” (See: [[rc://en/ta/man/translate/figs-idiom]]) |
1766 | HEB | 12 | 9 | pem8 | καὶ ζήσομεν | 1 | and live | Alternate translation: “so that we will live” | |
1767 | HEB | 12 | 10 | l1a3 | figs-metaphor | εἰς τὸ μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ | 1 | so that we can share in his holiness | This metaphor speaks of holiness as if it were an object that can be shared among people. Alternate translation: “so that we may become holy as God is holy” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1768 | HEB | 12 | 11 | g13e | figs-metaphor | καρπὸν εἰρηνικὸν…ἀποδίδωσιν δικαιοσύνης | 1 | it produces the peaceful fruit of righteousness | Here, fruit here is a metaphor for “result” or “outcome.” Alternate translation: “it produces the peaceful result of righteousness” or “it produces righteousness, which results in peace” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1769 | HEB | 12 | 11 | xbg8 | figs-personification | τοῖς δι’ αὐτῆς γεγυμνασμένοις | 1 | who have been trained by it | The discipline or correction done by the Lord is spoken of as if it were the Lord himself. Alternate translation: “for those who have been trained by God” (See: [[rc://en/ta/man/translate/figs-personification]]) |
1770 | HEB | 12 | 11 | gaor | figs-activepassive | τοῖς δι’ αὐτῆς γεγυμνασμένοις | 1 | If your language does not use this passive form, you can state this in active form. Alternate translation: “whom God has trained by disciplining them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
1771 | HEB | 12 | 12 | cvp9 | figs-metaphor | τὰς παρειμένας χεῖρας, καὶ τὰ παραλελυμένα γόνατα, ἀνορθώσατε | 1 | strengthen your hands that hang down and your weak knees. | Possibly this continues the metaphor about the race in Hebrews 12:1. It is in this way that the author speaks about living as Christians and helping others. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1772 | HEB | 12 | 13 | yi9n | figs-metaphor | τροχιὰς ὀρθὰς ποιεῖτε τοῖς ποσὶν ὑμῶν | 1 | Make straight paths for your feet | Possibly this continues the metaphor about the race in Hebrews 12:1. It is in this way that the author speaks about living as Christians and helping others. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1773 | HEB | 12 | 13 | qmq7 | figs-metaphor | τροχιὰς ὀρθὰς | 1 | straight paths | Living so as to honor and please God is spoken of as if it were a straight path to follow. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1774 | HEB | 12 | 13 | i19d | figs-metaphor | μὴ τὸ χωλὸν ἐκτραπῇ | 1 | what is lame will not be sprained | In this metaphor of running a race, lame represents another person in the race who is hurt and wants to quit. This, in turn, represent the Christians themselves. Alternate translation: “whoever is weak and wants to quit will not sprain his ankle” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1775 | HEB | 12 | 13 | euf9 | figs-metaphor | μὴ…ἐκτραπῇ | 1 | will not be sprained | Someone who stops obeying God is spoken of as if he injured his foot or ankle on a path. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1776 | HEB | 12 | 13 | c8e5 | figs-activepassive | μὴ…ἐκτραπῇ | 1 | If your language does not use this passive form, you can state this in active form. Alternate translation: “will not sprain his ankle” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
1777 | HEB | 12 | 13 | wq18 | figs-activepassive | ἰαθῇ δὲ μᾶλλον | 1 | rather be healed | If your language does not use this passive form, you can state this in active form. Alternate translation: “but instead become strong” or “but instead God will heal him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1778 | HEB | 12 | 14 | g22e | figs-metaphor | εἰρήνην διώκετε μετὰ πάντων | 1 | Here, peace is spoken of as if it were something that a person must chase after. Alternate translation: “Seek to be at peace with everyone” (See: [[rc://en/ta/man/translate/figs-metaphor]]) | |
1779 | HEB | 12 | 14 | h45r | figs-abstractnouns | εἰρήνην διώκετε μετὰ πάντων | 1 | Pursue peace with everyone | You can translate the abstract noun peace with an adverb. Alternate translation: “Try to live peacefully with everyone” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1780 | HEB | 12 | 14 | pa9a | figs-doublenegatives | καὶ τὸν ἁγιασμόν, οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον | 1 | also the holiness without which no one will see the Lord | You can express the double negative without … no one as a positive encouragement. Alternate translation: “also work hard to be holy, because only holy people will see the Lord” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) |
1781 | HEB | 12 | 14 | v9z7 | figs-ellipsis | καὶ τὸν ἁγιασμόν | 1 | also the holiness | You can state clearly the understood information. Alternate translation: “also pursue the holiness” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) |
1782 | HEB | 12 | 15 | at8j | figs-doublenegatives | μή τις ὑστερῶν ἀπὸ τῆς χάριτος τοῦ Θεοῦ | 1 | no one lacks God’s grace | You can state the double negative no one … lacking in positive form. Alternate translation: “everyone receives enough of God’s grace” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) |
1783 | HEB | 12 | 15 | nh7g | figs-metaphor | μή τις ῥίζα πικρίας ἄνω φύουσα ἐνοχλῇ, καὶ δι’ αὐτῆς μιανθῶσιν πολλοί | 1 | that no root of bitterness grows up to cause trouble, so that many do not become polluted by it | Hateful or resentful attitudes are spoken of as if they were a plant that is bitter to the taste. Alternate translation: “that no one becomes like a bitter root, which when it grows causes trouble and harms many people” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1784 | HEB | 12 | 16 | b6ef | Ἠσαῦ | 1 | Esau, who was told about in the writings of Moses, was Isaac’s first son and Jacob’s brother. | ||
1785 | HEB | 12 | 17 | j6x8 | figs-activepassive | ἀπεδοκιμάσθη | 1 | he was rejected | If your language does not use this passive form, you can state this in active form. Alternate translation: “his father, Isaac, refused to bless him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1786 | HEB | 12 | 17 | d6he | figs-abstractnouns | μετανοίας γὰρ τόπον οὐχ εὗρεν | 1 | because he found no opportunity for repentance | You can translate the abstract noun repentance with a verbal phrase. Alternate translation: “because it was not possible for him to repent” or “because it was not possible for him to change his decision” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1787 | HEB | 12 | 17 | b7k3 | καίπερ μετὰ δακρύων ἐκζητήσας αὐτήν | 1 | even though he sought it with tears | Here, he refers to Esau. | |
1788 | HEB | 12 | 18 | xti4 | 0 | Connecting Statement: | The author gives a contrast between what believers in Moses’ time had while living under the law and what present day believers have after coming to Jesus under the new covenant. He illustrates the experience of the Israelites by describing how God appeared to them at Mount Sinai. | ||
1789 | HEB | 12 | 18 | y1ed | οὐ…προσεληλύθατε | 1 | Here, you refers to the Hebrew believers to whom the author wrote. | ||
1790 | HEB | 12 | 18 | a43l | figs-explicit | οὐ γὰρ προσεληλύθατε, ψηλαφωμένῳ | 1 | For you have not come to a mountain that can be touched | You can state the implicit information explicitly. Alternate translation: “For you have not come, as the people of Israel came, to a mountain that can be touched” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1791 | HEB | 12 | 18 | w6j6 | figs-activepassive | οὐ…ψηλαφωμένῳ | 1 | that can be touched | This means that believers in Christ have not come to a physical mountain like Mount Sinai that a person can touch. If your language does not use this passive form, you can state this in active form. Alternate translation: “you have not come a mountain that you can touch” or “ you have not come a mountain that you can perceive with your senses” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1792 | HEB | 12 | 19 | x2qk | figs-metonymy | καὶ φωνῇ ῥημάτων, ἧς οἱ ἀκούσαντες παρῃτήσαντο, μὴ προστεθῆναι αὐτοῖς λόγον | 1 | nor to a voice that speaks words whose hearers begged that not another word be spoken to them | Here, voice refers to someone speaking. (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1793 | HEB | 12 | 19 | a9uh | figs-activepassive | καὶ φωνῇ ῥημάτων, ἧς οἱ ἀκούσαντες παρῃτήσαντο, μὴ προστεθῆναι αὐτοῖς λόγον | 1 | If your language does not use this passive form, you can state this in active form. Alternate translation: “or where God was speaking in such a way that those who heard him begged him not to speak another word to them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
1794 | HEB | 12 | 20 | p7qu | figs-activepassive | τὸ διαστελλόμενον | 1 | what was commanded | If your language does not use this passive form, you can state this in active form. Alternate translation: “what God commanded” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1795 | HEB | 12 | 20 | x31x | figs-activepassive | λιθοβοληθήσεται | 1 | it must be stoned | If your language does not use this passive form, you can state this in active form. Alternate translation: “you must stone it” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1796 | HEB | 12 | 22 | r9dz | figs-metaphor | Σιὼν Ὄρει | 1 | Mount Zion | The writer speaks of Mount Zion, the location of the Temple in Jerusalem, as if it were heaven itself, the residence of God. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1797 | HEB | 12 | 22 | k1kv | μυριάσιν ἀγγέλων | 1 | tens of thousands of angels | Alternate translation: “to an uncountable number of angels” | |
1798 | HEB | 12 | 23 | j94e | figs-metaphor | πρωτοτόκων | 1 | the firstborn | Here, the firstborn is plural and speaks of believers in Christ as if they were firstborn sons. This emphasizes their special place and privilege as God’s people. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1799 | HEB | 12 | 23 | km4a | figs-activepassive | ἀπογεγραμμένων ἐν οὐρανοῖς | 1 | registered in heaven | If your language does not use this passive form, you can state this in active form. Alternate translation: “whose names God has written in heaven” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1800 | HEB | 12 | 23 | i7qb | figs-activepassive | τετελειωμένων | 1 | who have been made perfect | If your language does not use this passive form, you can state this in active form. Alternate translation: “whom God has made perfect” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1801 | HEB | 12 | 24 | kq1v | διαθήκης νέας μεσίτῃ | 1 | the mediator of a new covenant | This means Jesus caused the new covenant between God and humans to exist. See how you translated this phrase in Hebrews 9:15. | |
1802 | HEB | 12 | 24 | nz8l | figs-personification | αἵματι ῥαντισμοῦ, κρεῖττον λαλοῦντι παρὰ τὸν Ἂβελ | 1 | the sprinkled blood that speaks better than Abel’s blood | The blood of Jesus and the blood of Abel are spoken of as if they were people calling out. Alternate translation: “to the sprinkled blood of Jesus that says better things than the blood of Abel” (See: [[rc://en/ta/man/translate/figs-personification]]) |
1803 | HEB | 12 | 24 | w9jj | τὸν Ἂβελ | 1 | Abel was the son of the first man and woman, Adam and Eve. Cain, also their son, murdered Abel. | ||
1804 | HEB | 12 | 24 | z7uq | figs-metonymy | αἵματι ῥαντισμοῦ | 1 | blood | Here, blood stands for Jesus’ death, as Abel’s blood stands for his death. (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1805 | HEB | 12 | 25 | c9cn | 0 | Connecting Statement: | Having contrasted the Israelites’ experience at Mount Sinai with the believers’ experience after Christ died, the writer reminds believers that they have the same God who warns them today. This is the fifth main warning given to believers. | ||
1806 | HEB | 12 | 25 | pnn5 | figs-you | μὴ παραιτήσησθε | 1 | The word you continues to refer to believers. (See: [[rc://en/ta/man/translate/figs-you]]) | |
1807 | HEB | 12 | 25 | nnk9 | figs-doublenegatives | μὴ παραιτήσησθε τὸν λαλοῦντα | 1 | you do not refuse the one who is speaking | You can state this in positive form. Alternate translation: “you pay attention to the one who is speaking” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) |
1808 | HEB | 12 | 25 | eltr | figs-exclusive | ἡμεῖς | 1 | The word we continues to refer to the writer and the readers who are believers. (See: [[rc://en/ta/man/translate/figs-exclusive]]) | |
1809 | HEB | 12 | 25 | gkn1 | figs-explicit | εἰ…ἐκεῖνοι οὐκ ἐξέφυγον | 1 | if they did not escape | You can state the implicit information explicitly. Alternate translation: “if the people of Israel did not escape judgment” (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1810 | HEB | 12 | 25 | fy9u | ἐπὶ γῆς…τὸν χρηματίζοντα | 1 | the one who warned them on earth | This could refer to: (1) Moses, who warned them here on earth. (2) God, who warned them at Mount Sinai. | |
1811 | HEB | 12 | 25 | s5lj | figs-metaphor | ἡμεῖς οἱ τὸν ἀπ’ οὐρανῶν ἀποστρεφόμενοι | 1 | if we turn away from the one who is warning | Rejecting God is spoken of as if a person were changing direction and turn away from him. Alternate translation: “if we reject the one who is warning” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1812 | HEB | 12 | 26 | rf4e | οὗ ἡ φωνὴ τὴν γῆν ἐσάλευσεν τότε | 1 | his voice shook the earth | Alternate translation: “when God spoke at that time, the sound of his voice caused the earth to shake” | |
1813 | HEB | 12 | 26 | rspc | ἔτι ἅπαξ ἐγὼ σείσω, οὐ μόνον τὴν γῆν, ἀλλὰ καὶ τὸν οὐρανόν | 1 | This quotation is from the prophet Haggai in the Old Testament. | ||
1814 | HEB | 12 | 26 | i1c8 | ἐσάλευσεν…σείσω | 1 | shook … shake | Translate shook and shake with words for what an earthquake does when it moves the ground. This refers back to Hebrews 12:18-21 and what happened when the people saw the mountain where Moses received the law from God. | |
1815 | HEB | 12 | 27 | z6ys | figs-abstractnouns | δηλοῖ τῶν σαλευομένων μετάθεσιν | 1 | mean the removal of those things that can be shaken, that is, of the things | You can translate the abstract noun removal with the verbal phrase “take away.” Alternate translation: “to the taking away of the things that can be shaken” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) |
1816 | HEB | 12 | 27 | dnpi | figs-activepassive | δηλοῖ τῶν σαλευομένων μετάθεσιν, ὡς πεποιημένων | 1 | If your language does not use this passive form, you can state this in active form. Alternate translation: “means that God will remove the things that he can shake, that is, the things that he created” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
1817 | HEB | 12 | 27 | l29r | τῶν σαλευομένων | 1 | shaken | Translate shaken with the word for what an earthquake does when it moves the ground. This refers back to Hebrews 12:18-21 and what happened when the people saw the mountain where Moses received the law from God. See how you translated “shook” and “shake” in Hebrews 12:26. | |
1818 | HEB | 12 | 27 | s3xt | figs-activepassive | πεποιημένων | 1 | that have been created | If your language does not use this passive form, you can state this in active form. Alternate translation: “of what God has created” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1819 | HEB | 12 | 27 | ta84 | figs-activepassive | τὰ μὴ σαλευόμενα | 1 | the things that cannot be shaken | If your language does not use this passive form, you can state this in active form. Alternate translation: “the things that do not shake” or “the things that cannot shake” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1820 | HEB | 12 | 28 | m44c | grammar-connect-words-phrases | βασιλείαν ἀσάλευτον παραλαμβάνοντες | 1 | receiving a kingdom | You can add the words because we are to make clear the logical connection between this statement and the next statement. Alternate translation: “because we are receiving an unshakeable kingdom” or “because God is making us members of his kingdom which cannot be shaken” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) |
1821 | HEB | 12 | 28 | btf6 | ἔχωμεν χάριν | 1 | let us be grateful | Alternate translation: “let us give thanks” | |
1822 | HEB | 12 | 28 | f382 | figs-doublet | μετὰ εὐλαβείας καὶ δέους | 1 | with reverence and awe | The words reverence and awe share similar meanings and emphasize the greatness of reverence due to God. Alternate translation: “with great respect and dread” (See: [[rc://en/ta/man/translate/figs-doublet]]) |
1823 | HEB | 12 | 29 | f899 | figs-metaphor | ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον | 1 | our God is a consuming fire | God is spoken of here as if he were a fire that can burn up anything. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1824 | HEB | 13 | intro | c8gg | 0 | Hebrews 13 General NotesStructure and formattingThe author finishes the list of exhortations he began in chapter 12. Then he asks the readers to pray for him and ends the letter. Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 13:6, which are words from the Old Testament. Special concepts in this chapterHospitalityGod wants his people to invite other people to come to their homes to eat food and even to sleep. His people should do this even if they do not know well the people they are inviting. In the Old Testament, Abraham and his nephew Lot both showed hospitality to people they did not know. Abraham served a costly meal to them, and then Lot invited them to sleep in his house. They learned later that those people were actually angels. | |||
1825 | HEB | 13 | 1 | sf1n | 0 | Connecting Statement: | In this closing section, the author gives specific instructions to believers on how they are supposed to live. | ||
1826 | HEB | 13 | 1 | g819 | ἡ φιλαδελφία μενέτω | 1 | Let brotherly love continue | Alternate translation: “Continue to show your love for other believers as you would for members of your family” | |
1827 | HEB | 13 | 2 | rh7r | figs-litotes | μὴ ἐπιλανθάνεσθε | 1 | Do not forget | You can state this in positive form. Alternate translation: “Be sure to remember” (See: [[rc://en/ta/man/translate/figs-litotes]]) |
1828 | HEB | 13 | 2 | y7cd | φιλοξενίας | 1 | hospitality | Alternate translation: “to welcome and show kindness to strangers” | |
1829 | HEB | 13 | 3 | mx5r | figs-activepassive | ὡς συνδεδεμένοι | 1 | as if you were bound with them | If your language does not use this passive form, you can state this in active form. Alternate translation: “as if someone tied you to them” or “as if you were in prison with them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1830 | HEB | 13 | 3 | d3ze | figs-activepassive | τῶν κακουχουμένων | 1 | who are mistreated | If your language does not use this passive form, you can state this in active form. Alternate translation: “and those whom others are mistreating” or “and those who are suffering” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1831 | HEB | 13 | 3 | g4ap | figs-activepassive | ὡς καὶ αὐτοὶ ὄντες ἐν σώματι | 1 | as if you also were them in the body | This phrase encourages believers to think about other people’s suffering as they would think about their own suffering. Alternate translation: “as if you were the one suffering” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1832 | HEB | 13 | 4 | ix27 | figs-activepassive | τίμιος ὁ γάμος ἐν πᾶσιν | 1 | Let marriage be respected by everyone | If your language does not use this passive form, you can state this in active form. Alternate translation: “Everyone should consider that marriage is a good and honorable thing” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1833 | HEB | 13 | 4 | ix79 | figs-euphemism | ἡ κοίτη ἀμίαντος | 1 | Let the marriage bed be pure | Here, the marriage bed is a polite way to refer to the act of sexual union of a married couple. (See: [[rc://en/ta/man/translate/figs-euphemism]]) |
1834 | HEB | 13 | 4 | aokv | figs-metonymy | ἡ κοίτη ἀμίαντος | 1 | This refers to the act of sexual union as if it were only the bed of a married couple. Alternate translation: “let husbands and wives honor their marriage relationship to one another and not sleep with other people” (See: [[rc://en/ta/man/translate/figs-metonymy]]) | |
1835 | HEB | 13 | 5 | sz35 | figs-metonymy | ἀφιλάργυρος ὁ τρόπος | 1 | Let your conduct be free from the love of money | Here, conduct refers to a person’s character or the way he lives, and free from the love of money refers to not greatly desiring to have more money. A person who loves money is not content with the amount of money he has. Alternate translation: “Let your conduct not be affected by the love of money” or “Do not greatly wish to have more money” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1836 | HEB | 13 | 6 | c8w6 | figs-explicit | Κύριος ἐμοὶ βοηθός, καὶ οὐ φοβηθήσομαι; τί ποιήσει μοι ἄνθρωπος? | 1 | The Lord is my helper … do to me | This is a quotation from the book of Psalms in the Old Testament. (See: [[rc://en/ta/man/translate/figs-explicit]]) |
1837 | HEB | 13 | 6 | q8ie | figs-rquestion | τί ποιήσει μοι ἄνθρωπος? | 1 | I will not be afraid. What can a man do to me? | The author uses a question to emphasize that he does not fear people because God is helping him. Alternate translation: “I will not fear what a man can do to me!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) |
1838 | HEB | 13 | 6 | bt0z | figs-gendernotations | τί ποιήσει μοι ἄνθρωπος? | 1 | Here, man means any person in general. Alternate translation: “What can another person do to me?” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) | |
1839 | HEB | 13 | 7 | ym9m | τὴν ἔκβασιν τῆς ἀναστροφῆς | 1 | the result of their conduct | Alternate translation: “the outcome of the way they behave” | |
1840 | HEB | 13 | 7 | tvu6 | figs-metonymy | μιμεῖσθε τὴν πίστιν | 1 | Imitate their faith | Here the trust in God and the way of life led by these leaders are spoken of as their faith. Alternate translation: “trust and obey God in the same way they do” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1841 | HEB | 13 | 8 | dv5g | figs-metonymy | ἐχθὲς καὶ σήμερον, ὁ αὐτός, καὶ εἰς τοὺς αἰῶνας | 1 | is the same yesterday, today, and forever | Here, yesterday means all times in the past. Alternate translation: “is the same in the past, the present, and in the future forever” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1842 | HEB | 13 | 9 | y92c | 0 | General Information: | This section refers to animal sacrifices made by believers in God in Old Testament times, which covered their sins temporarily until the death of Christ came about. | ||
1843 | HEB | 13 | 9 | dp5w | figs-metaphor | διδαχαῖς ποικίλαις καὶ ξέναις, μὴ παραφέρεσθε | 1 | Do not be carried away by various strange teachings | Being persuaded by various and strange teachings is spoken of as if a person were being carried away by a force. If your language does not use this passive form, you can state this in active form. Alternate translation: “Do not be persuaded by various and strange teachings” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1844 | HEB | 13 | 9 | nbb3 | figs-activepassive | διδαχαῖς ποικίλαις καὶ ξέναις, μὴ παραφέρεσθε | 1 | If your language does not use this passive form, you can state this in active form. Alternate translation: “Do not let others persuade you to believe their various strange teachings” (See: [[rc://en/ta/man/translate/figs-activepassive]]) | |
1845 | HEB | 13 | 9 | fe6i | διδαχαῖς ποικίλαις καὶ ξέναις | 1 | various strange teachings | Alternate translation: “by many, different teachings that are not the good news we told you” | |
1846 | HEB | 13 | 9 | tmt1 | figs-activepassive | καλὸν…χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν, ἐν οἷς οὐκ ὠφελήθησαν οἱ περιπατοῦντες | 1 | it is good that the heart should be strengthened by grace, not by foods that do not help those who walk by them | If your language does not use this passive form, you can state this in active form. Alternate translation: “we become stronger when we think of how God has been kind to us, but we do not become stronger by obeying rules about food” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1847 | HEB | 13 | 9 | t28u | figs-metonymy | βεβαιοῦσθαι τὴν καρδίαν | 1 | the heart should be strengthened | Here, heart is a metonym for the “inner being.” Alternate translation: “we should be strengthened inwardly” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1848 | HEB | 13 | 9 | ar93 | figs-metonymy | βρώμασιν | 1 | foods | Here, foods stands for rules about food. (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1849 | HEB | 13 | 9 | kf3b | figs-metaphor | οἱ περιπατοῦντες | 1 | those who walk by them | Living is spoken of as if it were walking. Alternate translation: “those who live by them” or “those who regulate their lives by them” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1850 | HEB | 13 | 10 | jjy3 | figs-metonymy | ἔχομεν θυσιαστήριον | 1 | We have an altar | Here, altar stands for “place of worship.” It also stands for the animals that the priests in the old covenant sacrificed, from which they took meat for themselves and their families. (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1851 | HEB | 13 | 11 | luf7 | figs-activepassive | ὧν…εἰσφέρεται ζῴων τὸ αἷμα περὶ ἁμαρτίας εἰς τὰ ἅγια διὰ τοῦ ἀρχιερέως | 1 | the blood of the animals killed for sins is brought by the high priest into the holy place | If your language does not use this passive form, you can state this in active form. Alternate translation: “the high priest brings into the holy place the blood of the animals that the priests killed for sins” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1852 | HEB | 13 | 11 | iv19 | figs-activepassive | τούτων τὰ σώματα κατακαίεται | 1 | while their bodies are burned | If your language does not use this passive form, you can state this in active form. Alternate translation: “while the priests burn the animals’ bodies” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1853 | HEB | 13 | 11 | f7nb | ἔξω τῆς παρεμβολῆς | 1 | outside the camp | Alternate translation: “away from where the people lived” | |
1854 | HEB | 13 | 12 | x48h | 0 | Connecting Statement: | There is a comparison here between Jesus’ sacrifice and the tabernacle sacrifices of the Old Testament. | ||
1855 | HEB | 13 | 12 | fw9g | διὸ | 1 | So | Alternate translation: “In the same way” or “Because the bodies of the sacrifices were burned outside the camp” (Hebrews 13:11) | |
1856 | HEB | 13 | 12 | eq6t | figs-metonymy | ἔξω τῆς πύλης | 1 | outside the city gate | Here, outside the gate stands for “outside the city.” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1857 | HEB | 13 | 13 | zf8v | figs-metaphor | τοίνυν ἐξερχώμεθα πρὸς αὐτὸν ἔξω τῆς παρεμβολῆς | 1 | Let us therefore go to him outside the camp | Obeying Jesus is spoken of as if a person were leaving the camp to go out where Jesus is. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1858 | HEB | 13 | 13 | h3j4 | figs-metaphor | τὸν ὀνειδισμὸν αὐτοῦ φέροντες | 1 | bearing his shame | Here, reproach is spoken of as if it were an object that had to be carried in one’s hands or on one’s back. Alternate translation: “while allowing others to insult us just like people insulted him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1859 | HEB | 13 | 14 | u2wn | ἐπιζητοῦμεν | 1 | looking for | Alternate translation: “we are waiting for” | |
1860 | HEB | 13 | 15 | zfy9 | figs-metaphor | θυσίαν αἰνέσεως | 1 | a sacrifice of praise | Here, praise is spoken of as if it were a sacrifice of animals or incense. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1861 | HEB | 13 | 15 | b4p1 | figs-metaphor | αἰνέσεως διὰ παντὸς τῷ Θεῷ, τοῦτ’ ἔστιν καρπὸν χειλέων ὁμολογούντων τῷ ὀνόματι αὐτοῦ | 1 | praise that is the fruit of lips that acknowledge his name | Here, praise is spoken of as if it were fruit produced by the lips of people. Alternate translation: “praise to God in every situation that is produced by the lips of those who acknowledge his name” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1862 | HEB | 13 | 15 | zr2d | figs-synecdoche | χειλέων ὁμολογούντων τῷ ὀνόματι αὐτοῦ | 1 | lips that acknowledge his name | Here, lips represents people who speak. Alternate translation: “the lips of those who acknowledge his name” or “those who acknowledge his name” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) |
1863 | HEB | 13 | 15 | v52x | figs-metonymy | τῷ ὀνόματι αὐτοῦ | 1 | his name | A person’s name represents that person. Alternate translation: “him” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1864 | HEB | 13 | 16 | ma8c | figs-litotes | τῆς…εὐποιΐας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε | 1 | Let us not forget doing good and helping one another | You can state this in positive form. Alternate translation: “let us always remember to do good and to help others” (See: [[rc://en/ta/man/translate/figs-litotes]]) |
1865 | HEB | 13 | 16 | kp76 | figs-metaphor | τοιαύταις…θυσίαις | 1 | with such sacrifices | Doing good and helping others is spoken of as if they were sacrifices on an altar. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1866 | HEB | 13 | 17 | n5e8 | figs-metaphor | ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν | 1 | keep watch over your souls | The believers’ souls, that is, the believers’ spiritual well-being, are spoken of as if they were objects or animals that guards could keep watch over. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1867 | HEB | 13 | 17 | z2yp | figs-metonymy | μὴ στενάζοντες | 1 | not with groaning | Here, groaning stands for sadness or grief. (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1868 | HEB | 13 | 18 | d5hf | 0 | Connecting Statement: | The author closes with a blessing and greetings. | ||
1869 | HEB | 13 | 18 | xmh1 | figs-exclusive | προσεύχεσθε περὶ ἡμῶν | 1 | Pray for us | Here, us refers to the author and his companions, but not to the readers. (See: [[rc://en/ta/man/translate/figs-exclusive]]) |
1870 | HEB | 13 | 18 | n6gb | figs-metaphor | πειθόμεθα…ὅτι καλὴν συνείδησιν ἔχομεν | 1 | we are persuaded that we have a clean conscience | Here, good conscience stands for being free from guilt. Alternate translation: “we are certain that we have no guilt” (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1871 | HEB | 13 | 19 | cg4l | figs-activepassive | ἵνα τάχειον ἀποκατασταθῶ ὑμῖν | 1 | that I will be returned to you sooner | If your language does not use this passive form, you can state this in active form. Alternate translation: “that God will quickly remove the things that stop my coming to you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1872 | HEB | 13 | 20 | n66e | δὲ | 1 | Now | Now marks a new section of the letter. Here the author praises God and gives a final prayer for his readers. | |
1873 | HEB | 13 | 20 | d8yq | ὁ ἀναγαγὼν ἐκ νεκρῶν τὸν Ποιμένα τῶν προβάτων τὸν μέγαν…τὸν Κύριον ἡμῶν, Ἰησοῦν | 1 | brought back from the dead the great shepherd of the sheep, our Lord Jesus | Alternate translation: “raised the great shepherd of the sheep, our Lord Jesus, to life” | |
1874 | HEB | 13 | 20 | k6n6 | ἐκ νεκρῶν | 1 | from the dead | Here, the dead describes all dead people together in the underworld. To bring someone up from among them speaks of causing that person to become alive again. | |
1875 | HEB | 13 | 20 | gn9w | figs-metaphor | τὸν Ποιμένα τῶν προβάτων τὸν μέγαν | 1 | the great shepherd of the sheep | Christ in his role of leader and protector of those who believe in him is spoken of as if he were a shepherd of sheep. (See: [[rc://en/ta/man/translate/figs-metaphor]]) |
1876 | HEB | 13 | 20 | qxb8 | figs-metonymy | ἐν αἵματι διαθήκης αἰωνίου | 1 | by the blood of the eternal covenant | Here, blood stands for the death of Jesus, which is the basis for the covenant that will last forever between God and all believers in Christ. (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1877 | HEB | 13 | 21 | qj79 | καταρτίσαι ὑμᾶς ἐν παντὶ ἀγαθῷ, εἰς τὸ ποιῆσαι τὸ θέλημα αὐτοῦ | 1 | equip you with everything good to do his will | Alternate translation: “may he give you every good thing you need in order to do his will” or “may he make you capable of doing every good thing according to his will” | |
1878 | HEB | 13 | 21 | r3mi | figs-exclusive | ποιῶν ἐν ἡμῖν | 1 | working in us | The word us refers to the author and the readers. (See: [[rc://en/ta/man/translate/figs-exclusive]]) |
1879 | HEB | 13 | 21 | u6iq | ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων | 1 | to whom be the glory forever | Alternate translation: “whom all people will praise forever” | |
1880 | HEB | 13 | 22 | wa9r | δὲ | 1 | Now | Now marks a new section of the letter. Here the author gives his final comments to his audience. | |
1881 | HEB | 13 | 22 | b27j | figs-gendernotations | ἀδελφοί | 1 | brothers | Here, brothers refers to all the believers to whom the author is writing, whether male or female. Alternate translation: “fellow believers” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) |
1882 | HEB | 13 | 22 | d5e6 | ἀνέχεσθε τοῦ λόγου τῆς παρακλήσεως | 1 | bear with the word of encouragement | Alternate translation: “patiently consider what I have just written to encourage you” | |
1883 | HEB | 13 | 22 | l8b3 | figs-metonymy | τοῦ λόγου τῆς παρακλήσεως | 1 | the word of encouragement | Here, word stands for a message. Alternate translation: “the encouraging message” (See: [[rc://en/ta/man/translate/figs-metonymy]]) |
1884 | HEB | 13 | 23 | w3m2 | figs-activepassive | ἀπολελυμένον | 1 | has been set free | If your language does not use this passive form, you can state this in active form. Alternate translation: “is no longer in prison” (See: [[rc://en/ta/man/translate/figs-activepassive]]) |
1885 | HEB | 13 | 24 | r7kn | ἀσπάζονται ὑμᾶς οἱ ἀπὸ τῆς Ἰταλίας | 1 | Those from Italy greet you | This could mean: (1) the author is not in Italy, but there is a group of believers with him who have come from Italy. (2) the author is in Italy while writing this letter. | |
1886 | HEB | 13 | 24 | kk9c | translate-names | τῆς Ἰταλίας | 1 | Italy | Italy is the name of a region at that time. At that time, Rome was the capital city of Italy. (See: [[rc://en/ta/man/translate/translate-names]]) |