en_tn/tn_HEB.tsv

Reference	ID	Tags	SupportReference	Quote	Occurrence	Note
front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introduction\n\n### Outline of the Book of Hebrews\n\nHebrews alternates between exposition and exhortation. To put it another way, the author switches between teaching and warning his audience. The following outline identifies which sections are which. \n\n1. Introduction: God and his Son (1:1–4)\n2. The Son and the angels (1:5–2:18)\n     * Teaching: The Son is greater than the angels (1:5–14)\n     * Exhortation: Listen to the message! (2:1–4)\n     * Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)\n3. Example of the wilderness generation (3:1–4:13)\n     * Exhortation: The Son is greater than Moses (3:1–6)\n     * Exhortation: Strive to enter the rest! (3:7–4:11)\n     * Exhortation: The power of God’s word (4:12–13)\n4. Summary statement (4:14–16)\n5. The Son as high priest (5:1–10:18)\n     * Teaching: The Son becomes high priest (5:1–10)\n     * Exhortation: Make sure to persevere! (5:11–6:12)\n     * Exhortation: God’s promise is certain (6:13–20)\n     * Teaching: Melchizedek the priest (7:1–10)\n     * Teaching: The Son is high priest in the order of Melchizedek (7:11–28)\n     * Teaching: The ministry of the Son (8:1–6)\n     * Teaching: The new covenant (8:7–13)\n     * Teaching: Old and new ministries (9:1–10:18)\n6. Summary statement (10:19–25)\n7. Faith and endurance (10:26–12:29)\n     * Exhortation: Endure in the faith! (10:26–39)\n     * Exhortation: Examples of faith (11:1–40)\n     * Exhortation: Imitate Jesus in rejecting sin and enduring discipline (12:1–17)\n     * Exhortation: Mount Sinai and Mount Zion (12:18–29)\n8. Closing (13:1–25)\n     * Final commands and exhortations (13:1–19)\n     * Benediction and letter closing (13:20–25)\n\n### Who wrote the Book of Hebrews?\n\nNo one knows who wrote Hebrews. Scholars have suggested several different people who could possibly be the author. Possible authors are Paul, Luke, and Barnabas. The date of writing is also not known. Most scholars think it was written before A.D. 70. Jerusalem was destroyed in A.D. 70, but the writer of this letter spoke about Jerusalem as if it had not yet been destroyed.\n\n### What is the Book of Hebrews about?\n\nIn the Book of Hebrews, the author shows that Jesus fulfilled Old Testament prophecies. The author did this in order to encourage the Jewish Christians and to explain that Jesus is better than anything that the old covenant had to offer. Jesus is the perfect High Priest. Jesus was also the perfect sacrifice. Animal sacrifices became useless because Jesus’ sacrifice was once and for all time. Therefore, Jesus is the one and only way for people to be accepted by God.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Hebrews.” Or they may choose a clearer title, such as “The Letter to the Hebrews” or “A Letter to the Jewish Christians.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Can readers understand this book without knowing about the sacrifices and the work of the priests required in the Old Testament?\n\nIt would be very difficult for readers to understand this book without understanding these matters. Translators might consider explaining some of these Old Testament concepts in notes or in an introduction to this book.\n\n### How is the idea of blood used in the Book of Hebrews?\n\nBeginning in [Hebrews 9:7](../heb/09/07.md), the idea of blood is often used as metonymy to represent the death of any animal that was sacrificed according to God’s covenant with Israel. The author also used blood to represent the death of Jesus Christ. Jesus became the perfect sacrifice so that God would forgive people for sinning against him. (See: [[rc://*/ta/man/translate/figs-metonymy]])\n\nBeginning in [Hebrews 9:19](../heb/09/19.md), the author used the idea of sprinkling as a symbolic action. Old Testament priests sprinkled the blood of the animals sacrificed. This was a symbol of the benefits of the animal’s death being applied to the people or to an object. This showed that the people or the object was acceptable to God. (See: [[rc://*/ta/man/translate/translate-symaction]])\n\n### When and where does Jesus make atonement in Hebrews?\n\n\n### What does it mean to “take away sin”?\n\nSee Isa 27:9?\n\n## Part 3: Important Translation Issues\n\n### Terminology for sacred spaces and buildings\n\n### How are the ideas of “holy” and “sanctify” represented in Hebrews in the ULT?\n\nThe scriptures use such words to indicate any one of various ideas. For this reason, it is often difficult for translators to represent them well in their versions. In translating into English, the ULT uses the following principles:\n* Sometimes the meaning in a passage implies moral holiness. Especially important for understanding the gospel is the fact that God views Christians as sinless because they are united to Jesus Christ. Another related fact is that God is perfect and faultless. A third fact that Christians are to conduct themselves in a blameless, faultless manner in life. In these cases, the ULT uses “holy,” “holy God,” “holy ones,” or “holy people.”\n* Sometimes the meaning indicates a simple reference to Christians without implying any particular role filled by them. In these cases, the ULT uses “believer” or “believers.” (See: 6:10; 13:24)\n* Sometimes the meaning implies the idea of someone or something set apart for God alone. In these cases, the ULT uses “sanctify,” “set apart,” “dedicated to,” or “reserved for.” (See: 2:11: 9:13; 10:10, 14, 29; 13:12)\n\nThe UST will often be helpful as translators think about how to represent these ideas in their own versions.\n\n### How should “we” and “you” be translated?\n\nThroughout the letter, “we” includes the author and the audience unless a note specifies otherwise. Similarly, “you” is always plural unless a note specifies otherwise. \n\n### What are the major issues in the text of the Book of Hebrews?\n\nFor the following verses, modern versions of the Bible differ from older versions. The ULT text has the modern reading and puts the older reading in a footnote. If a translation of the Bible exists in the general region, translators should consider using the reading found in those versions. If not, translators are advised to follow the modern reading.\n* “you crowned him with glory and honor” (2:7). Some older versions read, “you crowned him with glory and honor and you have put him over the works of your hands.”\n* “those who did not unite in faith with those who obeyed” (4:2). Some older versions read, “those who heard it without joining faith to it.”\n* “Christ came as a high priest of the good things that have come” (9:11). Some modern versions and older versions read, “Christ came as a high priest of the good things that are to come.”\n* “on those who were prisoners” (10:34). Some older versions read, “of me in my chains.”\n* “They were stoned. They were sawn in two. They were killed with the sword” (11:37). Some older versions read, “They were stoned. They were sawn in two. They were tempted. They were killed with the sword.”\n* “If even an animal touches the mountain, it must be stoned” (12:20). Some older versions read, “If even an animal touches the mountain, it must be stoned or shot with an arrow.”\n\n(See: [[rc://*/ta/man/translate/translate-textvariants]])
1:intro	aaf9				0	# Hebrews 1 General Notes\n\n## Structure and Formatting\n\n1. Introduction: God and his Son (1:1–4)\n2. The Son and the angels (1:5–2:18)\n     * Teaching: The Son is greater than the angels (1:5–14)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [1:5](../01/05.md), [7–13](../01/07.md), which are quotations from books of poetry in the Old Testament.\n\n## Special Concepts in this Chapter\n\n### God speaking Scripture\n\nIn this chapter, the author quotes the Old Testament seven times. Each time, he says that God is the one who speaks the words, and God speaks them to or about the Son or the angels. The audience would have recognized that these quotations came from the Old Testament, but the author wished to introduce them as words that God himself said and says. He can do this because he believed that God is the author of the entire Old Testament, since he is the one who spoke through the prophets (see [1:1](../01/01.md)). In your translation, you should express these quotations as words that God says. If your readers would not recognize that God is speaking quotations from the Old Testament, you could identify the quotations for your readers in footnotes or in some other way. \n\n### Old Testament quotations\n\nWhen the author quotes from the Old Testament, he uses a Greek translation that is sometimes different than the original Hebrew version that most modern translations use for the Old Testament. This is particularly obvious in [1:6](../01/06.md), which quotes from the Greek version of [Deuteronomy 32:43](../../deu/32/43.md). In other places, the author may paraphrase or loosely quote the Old Testament. Since the author chose to use these forms of the quotations, you should represent the words the author uses, not the words that may be found in an Old Testament you are familiar with. (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### The Son and the Father\n\nIn this chapter, the author refers to the “Son” and several times speaks of God as a “father.” These are important terms for two 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://*/ta/man/translate/guidelines-sonofgodprinciples]])\n\n### Angels\n\nThe author mentions “angels” many times in this chapter. In his culture, everyone knew about “angels.” They were spiritual beings who could appear in human form. Some people talked about good and evil angels. The author only speaks about the good angels in this chapter. These angels serve and worship God, and they do whatever God tells them to do. Some scholars think that the author is arguing against people who said that Jesus was an angel. More likely, the author wishes to prove that Jesus the Son is God, and he uses the angels to do that. The author thinks that the angels are between humans and God in power and position. If the Son is above the angels, that means he must be God. (See: [[rc://*/tw/dict/bible/kt/angel]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nThe author asks rhetorical questions in [1:5](../01/05.md), [13–14](../01/13.md). He is not asking these questions because he wants the audience to provide him with information. Rather, he is asking these questions because he wants the audience to think about how they are acting and what they are thinking. The questions encourage them to think along with the author. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n### Parallelisms\n\nIn the Old Testament, good poetry often included two parallel lines that expressed one idea in two different ways. When the author quotes the Old Testament, he often includes this kind of parallelism. Since both lines contribute to the meaning of the idea, it is best to preserve the parallelism. If your readers would find it confusing, however, you could combine the two parallel lines into one idea. See the notes on each instance of parallel lines for translation options. (See: [[rc://*/ta/man/translate/figs-parallelism]])\n\n### Inheriting\n\nIn [1:2](../01/02.md), [4](../01/04.md), [14](../01/14.md), the author uses language related to “inheriting” or being an “heir.” In the author’s culture, children often “inherited” property or money when their parents died. In these verses, the author uses the “inheriting” language metaphorically to refer to receiving something from God. In this chapter, the metaphor does not imply that someone must die for the person to “inherit.” If possible, preserve this metaphor since it is an important concept in Hebrews. See the notes on each verse for translation options. (See: [[rc://*/tw/dict/bible/kt/inherit]] and [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Descriptions of the Son in [1:3](../01/03.md)\n\nIn [1:3](../01/03.md), the author describes the Son as “the brightness of God’s glory” and the “exact representation of God’s being.” Both of these phrases identify the Son as God and as unique. In other words, these phrases are the author’s way of saying that the Son is God, but God is not just the Son. Carefully consider how you translate these phrases, and be sure that your translation makes it clear that the Son is God but God is not just the Son. The author uses images and metaphors to express the idea, so consider using similar images and metaphors.
1:1	dhcr		rc://*/ta/man/translate/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://*/ta/man/translate/figs-doublet]])
1:1	c7us		rc://*/ta/man/translate/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://*/ta/man/translate/figs-infostructure]])
1:1	uuix		rc://*/ta/man/translate/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://*/ta/man/translate/figs-idiom]])
1:1	ct15		rc://*/ta/man/translate/grammar-connect-time-sequential	λαλήσας	1	Here, **having spoken** introduces an action that took place before the actions that take place in the next verse ([1:2](../01/02.md)). Use a form that introduces action that takes place before something else. Alternate translation: “after speaking” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]])
1:1	in2c		rc://*/ta/man/translate/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://*/ta/man/translate/translate-kinship]])
1:2	f3z1		rc://*/ta/man/translate/figs-parallelism	ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων, ἐλάλησεν ἡμῖν ἐν Υἱῷ, ὃν	1	The author uses words and phrases in this clause that make its structure parallel to the previous verse ([1:1](../01/01.md)). He does this to emphasize the contrast between “long ago” and **at {the} last of these days**. If possible, use the same structures in this clause as you did in the last verse. Alternate translation: “has spoken to use through a Son at the last of these days. This Son is the one whom” (See: [[rc://*/ta/man/translate/figs-parallelism]])
1:2	scr8		rc://*/ta/man/translate/figs-idiom	ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων	1	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://*/ta/man/translate/figs-idiom]])
1:2	d386		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Υἱῷ	1	Here, **Son** is an important title for Jesus, the Son of God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
1:2	i93z		rc://*/ta/man/translate/figs-possession	κληρονόμον πάντων	1	Here the author uses the possessive form to indicate that the **heir** receives or inherits **all things**. If 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://*/ta/man/translate/figs-possession]])
1:2	ovmc		rc://*/ta/man/translate/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://*/ta/man/translate/figs-metaphor]])
1:2	gqj8		rc://*/ta/man/translate/translate-unknown	τοὺς αἰῶνας	1	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://*/ta/man/translate/translate-unknown]])
1:3	xvin		rc://*/ta/man/translate/figs-infostructure	ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος, ἐκάθισεν ἐν δεξιᾷ τῆς Μεγαλωσύνης ἐν ὑψηλοῖς	1	Here the author includes a long description of who the “Son” is. The phrases **being the brightness of {his} glory and exact representation of his being** and **upholding all the {things} by the word of his power** describe what the “Son” always is and does. The phrase **having made cleansing for sins** refers more specifically to what the “Son” has done and completed before he **sat down at the right hand**. If 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://*/ta/man/translate/figs-infostructure]])
1:3	he0e		rc://*/ta/man/translate/figs-abstractnouns	ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ	1	If your language does not use abstract nouns for the ideas behind **brightness**, **glory**, **representation**, and **being**, you could express the ideas by using verbs, adjectives, or adverbs. Alternate translation: “brightly glorious like he is and exactly representing who he is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
1:3	hn4q		rc://*/ta/man/translate/figs-metaphor	ἀπαύγασμα τῆς δόξης καὶ	1	Here the author speaks as if the “Son” had the **brightness** that belongs to God’s **glory**, which is pictured here 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://*/ta/man/translate/figs-metaphor]])
1:3	b7jc		rc://*/ta/man/translate/translate-unknown	χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ	1	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://*/ta/man/translate/translate-unknown]])
1:3	kmza		rc://*/ta/man/translate/figs-metaphor	φέρων & τὰ πάντα	1	Here the author speaks as if the Son were standing underneath **all the {things}** and holding them up so that they did not fall. He speaks in this way to indicate that everything continues to exist only because the Son works to make it continue. If 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://*/ta/man/translate/figs-metaphor]])
1:3	ms8z		rc://*/ta/man/translate/figs-metonymy	τῷ ῥήματι τῆς δυνάμεως αὐτοῦ	1	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://*/ta/man/translate/figs-metonymy]])
1:3	mk26		rc://*/ta/man/translate/figs-abstractnouns	τῷ ῥήματι τῆς δυνάμεως αὐτοῦ	1	If your language does not use an abstract noun for the idea behind **power**, you could express the idea by using an adjective such as “powerful.” Alternate translation: “by his powerful word” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
1:3	l1pg		rc://*/ta/man/translate/figs-abstractnouns	καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος	1	If your language does not use an abstract noun for the idea behind **purification**, you could express the idea by using a verb such as “cleanse” or “purify.” Alternate translation: “having cleansed us from our sins” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
1:3	f729		rc://*/ta/man/translate/figs-abstractnouns	τῶν ἁμαρτιῶν	1	If your language does not use an abstract noun for the idea behind **sins**, you could express the idea by using a verb such as “sin.” Alternate translation: “for how we have sinned” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
1:3	xij7		rc://*/ta/man/translate/translate-symaction	ἐκάθισεν ἐν δεξιᾷ	1	When someone sits **at {the} right** of God, it symbolizes that person’s honor, authority, and ability to rule. If 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://*/ta/man/translate/translate-symaction]])
1:3	uym0		rc://*/ta/man/translate/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://*/ta/man/translate/figs-synecdoche]])
1:3	ir7x		rc://*/ta/man/translate/figs-euphemism	τῆς Μεγαλωσύνης	1	In the author’s culture, it was considered reverent to avoid saying God’s name. Here the author uses **Majesty** instead of God’s name in order to follow this custom and to indicate that God is powerful and glorious. If 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://*/ta/man/translate/figs-euphemism]])
1:3	awjd		rc://*/ta/man/translate/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://*/ta/man/translate/translate-unknown]])
1:4	x4bh			γενόμενος	1	Here, **having become** could introduce: (1) an explanation of what “sitting at God’s right” side ([1:3](../01/03.md)) means. Alternate translation: “thus, he has become” (2) a result that comes from “sitting at God’s right hand” ([1:3](../01/03.md)). Alternate translation: “so, he has become” or “therefore, he has become”
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”
1:4	bn6t		rc://*/ta/man/translate/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://*/ta/man/translate/translate-unknown]])
1:4	fzg3		rc://*/ta/man/translate/figs-extrainfo	διαφορώτερον & ὄνομα	1	Here the author does not clarify what **name** this is. It could be the title “Son,” the title “Lord,” the name “Jesus,” or God’s own special name, “Yahweh.” Since the author did not clarify 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://*/ta/man/translate/figs-extrainfo]])
1:4	qt7q		rc://*/ta/man/translate/figs-metaphor	κεκληρονόμηκεν	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 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://*/ta/man/translate/figs-metaphor]])
1:4	uu4s		rc://*/ta/man/translate/figs-ellipsis	παρ’ αὐτοὺς	1	Here the author omits some words that may be needed in your language to make a complete comparison. He omits these words because he stated them in the first half of the comparison (a **name**). If your language needs these words to make a complete comparison, you could include them here. Alternate translation: “than their names” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
1:5	d964		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, **For** introduces the support or basis that proves that the Son is “superior to the angels” ([1:4](../01/04.md)). The supporting statements that **For** introduces can be found in [1:5–14](../01/05.md). If your readers would misunderstand **For**, you could use a word or phrase that introduces a support or basis for a claim. Alternate translation: “Here is the proof for that:” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
1:5	ww5h		rc://*/ta/man/translate/figs-rquestion	τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων, Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε? καὶ πάλιν, ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν?	1	The author does not ask these questions because he is looking for information. Rather, he asks them to involve the audience in what he is arguing. The questions assume that the answer to both is “none of them,” for God said these words to his own Son. If 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://*/ta/man/translate/figs-rquestion]])
1:5	pzkc		rc://*/ta/man/translate/writing-quotations	τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων & καὶ πάλιν	1	Here the author quotes from important texts, the Old Testament scriptures. He does not introduce them as quotations but instead introduces them as words that God has spoken to his Son, not to angels. However, the audience would have understood that these were quotations from the Old Testament. The first quotation comes from [Psalm 2:7](../../psa/02/07.md), and the second quotation comes from [2 Samuel 7:14](../../2sa/07/14.md). Since the author introduces these quotations as words that God has said to his Son, not to angels, you should introduce these quotations as words that someone has or has not said. If your readers would not know that the quotations are from the Old Testament, you could include footnotes or use some other form to identify the quotations. The phrase **And again** is a normal form that the author uses to connect a second statement to the first statement. Alternate translation: “For to which of the angels did he ever speak … And” (See: [[rc://*/ta/man/translate/writing-quotations]])
1:5	wmyy		rc://*/ta/man/translate/figs-quotations	εἶπέν ποτε & Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε? καὶ πάλιν, ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν?	1	If you do not use this form in your language, you could translate the 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://*/ta/man/translate/figs-quotations]])
1:5	fdsv		rc://*/ta/man/translate/translate-kinship	Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε & ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν	1	In their original contexts, these two quotations referred to the king of Israel, 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://*/ta/man/translate/translate-kinship]])
1:5	t48e		rc://*/ta/man/translate/figs-parallelism	Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε	1	Here the quotation includes two statements that mean almost the same thing. One statement uses **son** language, and the other uses “father” language. This was considered good poetry in the author’s culture. If 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://*/ta/man/translate/figs-parallelism]])
1:5	wkoz		rc://*/ta/man/translate/figs-yousingular	σύ & σε	1	Because the quotation is referring to one **son**, **You** and **you** are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])
1:5	jzhs		rc://*/ta/man/translate/figs-parallelism	ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν	1	Here the quotation includes two statements that mean almost the same thing. One statement uses **father** language, and the other uses **son** language. This was considered good poetry in the author’s culture. If 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://*/ta/man/translate/figs-parallelism]])
1:6	u0km		rc://*/ta/man/translate/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://*/ta/man/translate/grammar-connect-logic-contrast]])
1:6	n7ph		rc://*/ta/man/translate/writing-quotations	δὲ πάλιν & 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 to angels about his Son. However, the audience would have understood that this was a quotation from the Old Testament, here from the Greek translation of [Deuteronomy 32:43](../../deu/32/43.md). Since the author introduces this quotation as words that God has said to the angels, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. The phrase **But again** was a normal way in the author’s culture to introduce another quotation. Alternate translation: “Further … God speaks” (See: [[rc://*/ta/man/translate/writing-quotations]])
1:6	wnl5		rc://*/ta/man/translate/figs-pastforfuture	εἰσαγάγῃ & λέγει	1	Here the author uses the present tense to introduce what God says. He may be referring to a past event (if **brings** refers to the incarnation or the ascension of Jesus) or a future event (if **brings** refers to the return of Jesus at the end). The author uses the present tense to focus on what God **says** rather than when he **says** it. Consider what tense would be appropriate for referring primarily to what a person says. Alternate translation: “he brought … he said” (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
1:6	llcd		rc://*/ta/man/translate/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://*/ta/man/translate/figs-infostructure]])
1:6	b4s2		rc://*/ta/man/translate/figs-metaphor	τὸν πρωτότοκον	1	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://*/ta/man/translate/figs-metaphor]])
1:6	lnxs			εἰς τὴν οἰκουμένην	1	Here, **the world** could be: (1) the “world that is coming” (see [2:5](../02/05.md)), which is heaven or the heavenly world. In this case, the verse refers to Jesus’s ascension into heaven. Alternate translation: “into the coming world” (2) this world as it currently exists. In this case, the verse refers either to Jesus’s incarnation or to his return to earth at the end. Alternate translation: “into our world”
1:6	w5kl		rc://*/ta/man/translate/figs-quotations	λέγει, καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ	1	If you do not use this form in your language, you could translate the statement as an indirect quote instead of as a direct quote. Alternate translation: “he says that all all the angels of God should worship him” (See: [[rc://*/ta/man/translate/figs-quotations]])
1:6	b6dy		rc://*/ta/man/translate/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://*/ta/man/translate/figs-imperative3p]])
1:7	bwuh		rc://*/ta/man/translate/writing-quotations	καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει	1	Here the author quotes from an important text, the Old Testament. He does not introduce it as a quotation but instead as words that God has spoken about angels. However, the audience would have understood that this was a quotation from the Old Testament, here from the Greek translation of [Psalm 104:4](../../psa/104/04.md). Since the author introduces this quotation as words that God has said about the angels, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. The word **And** was a normal way in the author’s culture to introduce another quotation. Alternate translation: “On the one hand, with regard to the angels, God speaks,” (See: [[rc://*/ta/man/translate/writing-quotations]])
1:7	acjd		rc://*/ta/man/translate/figs-quotations	λέγει, ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα	1	If you do not use this form in your language, you could translate the 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://*/ta/man/translate/figs-quotations]])
1:7	urbi		rc://*/ta/man/translate/figs-parallelism	ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα	1	Here the quotation includes two statements that mean almost the same thing. This was considered good poetry in the author’s culture. If 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://*/ta/man/translate/figs-parallelism]])
1:7	wqd8		rc://*/ta/man/translate/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://*/ta/man/translate/writing-pronouns]])
1:7	x53n		rc://*/ta/man/translate/figs-123person	ὁ ποιῶν & αὐτοῦ & αὐτοῦ	1	Here the author has God speaking about himself in the third person. He uses this form because the quotation uses the third person to speak about God, and the author claims that God speaks the quotation. If 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://*/ta/man/translate/figs-123person]])
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”
1:7	isd8		rc://*/ta/man/translate/figs-metaphor	ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα	1	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://*/ta/man/translate/figs-metaphor]])
1:7	d9yj		rc://*/ta/man/translate/figs-possession	πυρὸς φλόγα	1	Here the author uses the possessive form to describe **flames** that are made of **fire**. If 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://*/ta/man/translate/figs-possession]])
1:8	nk2j		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Here, **But on the other hand** introduces a contrast with what God said about the angels in [1:7](../01/07.md). The author contrasts the fact that God has created the angels with how the **Son** rules forever. If your readers would misunderstand **But on the other hand**, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “However, on the other hand,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]])
1:8	yp11		rc://*/ta/man/translate/figs-ellipsis	πρὸς & τὸν Υἱόν	1	Here, the author does not include “he says” because he used these words in the last verse ([1:7](../01/07.md)). If 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://*/ta/man/translate/figs-ellipsis]])
1:8	p1xx		rc://*/ta/man/translate/writing-quotations	πρὸς & τὸν Υἱόν	1	Here and in the next verse, the author quotes from an important text, the Old Testament. He does not introduce it as a quotation but instead as words that God has spoken about his Son. However, the audience would have understood that this was a quotation from the Old Testament, here from [Psalm 45:6–7](../psa/45/06.md). Since the author introduces this quotation as words that God has said about his Son, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “with regard to the Son, God speaks” (See: [[rc://*/ta/man/translate/writing-quotations]])
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”
1:8	b155		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Υἱόν	1	**Son** is an important title for Jesus, the Son of God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
1:8	x9uc		rc://*/ta/man/translate/figs-quotations	πρὸς & τὸν Υἱόν, ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος, καὶ ἡ ῥάβδος τῆς εὐθύτητος ῥάβδος τῆς βασιλείας αὐτοῦ.	1	If you do not use this form in your language, you could translate the 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://*/ta/man/translate/figs-quotations]])
1:8	jqi7		rc://*/ta/man/translate/figs-yousingular	σου	1	Here, **Your** refers to one person, the **Son**. Therefore, **Your** is singular here. (See: [[rc://*/ta/man/translate/figs-yousingular]])
1:8	ewm4		rc://*/ta/man/translate/figs-metonymy	ὁ θρόνος σου	1	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://*/ta/man/translate/figs-metonymy]])
1:8	qi4x		rc://*/ta/man/translate/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://*/ta/man/translate/figs-exclamations]])
1:8	eg09		rc://*/ta/man/translate/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://*/ta/man/translate/figs-idiom]])
1:8	k4cf		rc://*/ta/man/translate/figs-metonymy	ἡ ῥάβδος τῆς εὐθύτητος ῥάβδος τῆς βασιλείας αὐτοῦ	1	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://*/ta/man/translate/figs-metonymy]])
1:8	iprl		rc://*/ta/man/translate/figs-abstractnouns	ἡ ῥάβδος τῆς εὐθύτητος	1	If your language does not use an abstract noun for the idea behind **righteousness**, you could express the idea by using an adjective such as “righteous.” Alternate translation: “a righteous scepter” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
1:8	vl1n		rc://*/ta/man/translate/figs-123person	αὐτοῦ	1	Here the author refers to the **Son** in the third person instead of in the second person. He is still referring to the same person. If your readers would misunderstand **his** here, you could continue to use **you** instead. Alternate translation: “your” (See: [[rc://*/ta/man/translate/figs-123person]])
1:8	b7f0		rc://*/ta/man/translate/translate-textvariants	αὐτοῦ	1	Most later manuscripts have “your” here instead of **his**. However, the earliest manuscripts have **his**, and later scribes probably changed it to “your” to be consistent with the rest of the quote. Unless there is a good reason not to use **his**, you should follow the ULT here. (See: [[rc://*/ta/man/translate/translate-textvariants]])
1:9	pl80		rc://*/ta/man/translate/figs-quotations	ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν; διὰ τοῦτο, ἔχρισέν σε ὁ Θεός, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου	1	If you do not use this form in your language, you could translate the sentences as indirect quotes instead of as direct quotes. Make sure that your translation fits with how you expressed the first half of the quote in the previous verse. Alternate translation: “He has loved righteousness and hated lawlessness. Therefore God, his God, has anointed him with the oil of exultation more than his companions.” (See: [[rc://*/ta/man/translate/figs-quotations]])
1:9	p5va		rc://*/ta/man/translate/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://*/ta/man/translate/figs-yousingular]])
1:9	ollt		rc://*/ta/man/translate/figs-abstractnouns	δικαιοσύνην & ἀνομίαν	1	If your language does not use abstract nouns for the ideas behind **righteousness** and **lawlessness**, you could express the idea by using an adjective or adverbs. Alternate translation: “what is righteous … what is lawless” or “what people do righteously … what people do lawlessly” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
1:9	lu3m		rc://*/ta/man/translate/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://*/ta/man/translate/figs-doublet]])
1:9	eyqe		rc://*/ta/man/translate/figs-123person	ἔχρισέν & ὁ Θεός, ὁ Θεός σου	1	Since **God** is the one speaking this quotation, he refers to himself in the third person here. If 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://*/ta/man/translate/figs-123person]])
1:9	t9yw		rc://*/ta/man/translate/figs-metaphor	ἔχρισέν σε & ἔλαιον ἀγαλλιάσεως	1	In the author’s culture, people were often **anointed** with **oil** when they received special authority or power, including when a person became king. Here the author applies this “anointing” to the Son. In this situation, it 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://*/ta/man/translate/figs-metaphor]])
1:9	w1l1		rc://*/ta/man/translate/figs-possession	ἔλαιον ἀγαλλιάσεως	1	Here the quotation uses the possessive form to show that the **oil** leads to **exultation**. If 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://*/ta/man/translate/figs-possession]])
1:9	h3ne		rc://*/ta/man/translate/figs-abstractnouns	ἀγαλλιάσεως	1	If your language does not use an abstract noun for the idea behind **exultation**, you could express the idea by using a verb such as “exult” or “rejoice.” Alternate translation: “that makes you rejoice” or “which causes you to exult” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
1:9	akn8		rc://*/ta/man/translate/figs-extrainfo	τοὺς μετόχους σου	1	Here the author does not clarify who the **companions** are. In the context of the quotation, they probably referred to other people in the royal family who did not become king. In the context of Hebrews, they probably refer to those who believe in Jesus. God saves them, but he does not seat them at his right hand like he does with Jesus. However, neither the quotation nor the author of Hebrews state explicitly who the **companions** are, so you should leave their identify unspecified if possible. Alternate translation: “those who are with you” (See: [[rc://*/ta/man/translate/figs-extrainfo]])
1:10	nsd4		rc://*/ta/man/translate/writing-quotations	καί	1	Here and in the next two verses, the author quotes from an important text, the Old Testament. He uses **And** to indicate that these are more words that God says “with regard to the Son” (see [1:8](../01/08.md)). The audience would have understood that this was a quotation from the Old Testament, here from [Psalm 102:25–27](../psa/102/25.md). Since the author introduces this quotation as words that God has said about the Son, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “God says further,” (See: [[rc://*/ta/man/translate/writing-quotations]])
1:10	pbzo		rc://*/ta/man/translate/figs-quotations	καί, σὺ κατ’ ἀρχάς, Κύριε, τὴν γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σού εἰσιν οἱ οὐρανοί	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the next two verses as 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://*/ta/man/translate/figs-quotations]])
1:10	html		rc://*/ta/man/translate/figs-parallelism	σὺ κατ’ ἀρχάς, Κύριε, τὴν γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σού εἰσιν οἱ οὐρανοί	1	This part of the quotation includes two statements that mean almost the same thing. One statement uses **earth** language, and the other uses **heavens** language. This was considered good poetry in the author’s culture, and **heavens** and **earth** together refer to everything that God made. If 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://*/ta/man/translate/figs-parallelism]])
1:10	yp0w		rc://*/ta/man/translate/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://*/ta/man/translate/figs-yousingular]])
1:10	tmu5		rc://*/ta/man/translate/figs-idiom	κατ’ ἀρχάς	1	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://*/ta/man/translate/figs-idiom]])
1:10	klk9		rc://*/ta/man/translate/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://*/ta/man/translate/figs-exclamations]])
1:10	j64k		rc://*/ta/man/translate/figs-metaphor	τὴν γῆν ἐθεμελίωσας	1	Here the quotation refers to **the earth** as if it were a building that was set on a “foundation.” The **Lord** is the one who put **the earth** on its foundation, or **founded** it. The author of the quotations speaks in this way in order to show that the **Lord** is the one who created and sustains **the earth**. If 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://*/ta/man/translate/figs-metaphor]])
1:10	k199		rc://*/ta/man/translate/figs-abstractnouns	ἔργα τῶν χειρῶν σού	1	If your language does not use an abstract noun for the idea behind **works**, you could express the idea by using a verb such as “make” or “do.” Alternate translation: “what your hands made” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
1:10	r19v		rc://*/ta/man/translate/figs-metonymy	τῶν χειρῶν σού	1	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://*/ta/man/translate/figs-metonymy]])
1:11	zugp		rc://*/ta/man/translate/figs-quotations	αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις; καὶ πάντες ὡς ἱμάτιον παλαιωθήσονται,	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the previous and following verses as indirect quotes as well. Alternate translation: “They themselves will perish, but he himself will continue; and they will all wear out like a garment.” (See: [[rc://*/ta/man/translate/figs-quotations]])
1:11	a6le		rc://*/ta/man/translate/writing-pronouns	αὐτοὶ ἀπολοῦνται & πάντες & παλαιωθήσονται	1	Here, **They** and **they** refer to the “earth” and the “heavens” in [1:10](../01/10.md), which together refer to everything that God has made. If your readers would misunderstand **They** and **they**, you could clarify what they refer back to. Alternate translation: “Earth and heavens themselves will perish … they will all wear out” or “Every created thing itself will perish … every one of them will wear out” (See: [[rc://*/ta/man/translate/writing-pronouns]])
1:11	fqk2		rc://*/ta/man/translate/figs-rpronouns	αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις	1	Here, the words translated **themselves** and **yourself** emphasize the contrast between “them” and “you.” Consider using a natural way to emphasize this contrast in your language. Alternate translation: “It is they who will perish, but it is you who will continue” (See: [[rc://*/ta/man/translate/figs-rpronouns]])
1:11	g0dt		rc://*/ta/man/translate/figs-yousingular	σὺ & διαμένεις	1	Here, **you yourself** refers to one person, the Son. Therefore, **you yourself** is singular here. (See: [[rc://*/ta/man/translate/figs-yousingular]])
1:11	yl85		rc://*/ta/man/translate/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://*/ta/man/translate/translate-unknown]])
1:11	qy4e		rc://*/ta/man/translate/figs-simile	πάντες ὡς ἱμάτιον παλαιωθήσονται	1	Here the author of the quotation compares the heavens and earth to a piece of clothing that gets old and eventually becomes useless. By speaking in this way, he illustrates how everything that God has created will eventually fall apart. If 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://*/ta/man/translate/figs-simile]])
1:12	kl5e		rc://*/ta/man/translate/figs-quotations	καὶ ὡσεὶ περιβόλαιον ἑλίξεις αὐτούς, ὡς ἱμάτιον καὶ ἀλλαγήσονται; σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν.	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the previous two verses as an indirect quote as well. Alternate translation: “And as a cloak he will roll them up, and as a garment they will be changed. But he himself is the same, and his years will not fail.” (See: [[rc://*/ta/man/translate/figs-quotations]])
1:12	iar0		rc://*/ta/man/translate/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://*/ta/man/translate/figs-yousingular]])
1:12	ienx		rc://*/ta/man/translate/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://*/ta/man/translate/writing-pronouns]])
1:12	c2n6		rc://*/ta/man/translate/figs-parallelism	καὶ ὡσεὶ περιβόλαιον ἑλίξεις αὐτούς, ὡς ἱμάτιον καὶ ἀλλαγήσονται	1	Here the quotation includes two statements that mean almost the same thing. One statement uses **cloak** and “rolling” language, and the other uses **garment** and “changing” language. This was considered good poetry in the author’s culture. If 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://*/ta/man/translate/figs-parallelism]])
1:12	n4hl		rc://*/ta/man/translate/figs-simile	ὡσεὶ περιβόλαιον ἑλίξεις αὐτούς, ὡς ἱμάτιον καὶ ἀλλαγήσονται	1	Here the author continues to compare the heavens and earth to clothing, in this case a **cloak** or a **garment**. Both of these words refer to outer clothing. Both similes describe what a person would do with a dirty or old piece of clothing. They would “change” out of it, and they would **roll** it up to wash it or throw it away. The author of the quotation uses this simile to show that God will remove and replace what he has created as easily as a person changes out of an outer garment. If 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://*/ta/man/translate/figs-simile]])
1:12	iv4r		rc://*/ta/man/translate/figs-activepassive	ὡς ἱμάτιον καὶ ἀλλαγήσονται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on **they** who are **changed** rather than the person doing the “changing.” If you must state who does the action, the author implies that “the Lord” does it. Alternate translation: “and as a garment you will change them” (See: [[rc://*/ta/man/translate/figs-activepassive]])
1:12	ncsi		rc://*/ta/man/translate/figs-parallelism	σὺ & ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν	1	Here the quotation includes two statements that mean almost the same thing. One statement refers to how the Lord stays **the same**, and the other refers to how his **years will not fail**. This was considered good poetry in the author’s culture. If 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://*/ta/man/translate/figs-parallelism]])
1:12	vg0t		rc://*/ta/man/translate/figs-rpronouns	σὺ & εἶ	1	Here, the word translated **yourself** emphasizes the contrast between “they” and “you.” Consider using a natural way to emphasize this contrast in your language. Alternate translation: “it is you who are” (See: [[rc://*/ta/man/translate/figs-rpronouns]])
1:12	i761		rc://*/ta/man/translate/translate-unknown	σὺ & ὁ αὐτὸς εἶ	1	Here, to be **the same** is the exact opposite of being **changed**. If 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://*/ta/man/translate/translate-unknown]])
1:12	v5mf		rc://*/ta/man/translate/figs-idiom	ἔτη σου οὐκ ἐκλείψουσιν	1	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://*/ta/man/translate/figs-idiom]])
1:13	pqs9		rc://*/ta/man/translate/writing-quotations	πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε	1	# General Information:\n\nHere the author quotes from an important text, the Old Testament. He does not introduce it as a quotation but instead as words that God has spoken to his Son, not to angels. However, the audience would have understood that this was a quotation from the Old Testament, specifically from [Psalm 110:1](../../psa/110/01.md). Since the author introduces the quotation as words that God has said to his Son, not to angels, you should introduce the quotations as words that someone has or has not said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “But to which of the angels has he ever spoken” (See: [[rc://*/ta/man/translate/writing-quotations]])
1:13	z0hn		rc://*/ta/man/translate/figs-quotations	εἴρηκέν ποτε, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου, ὑποπόδιον τῶν ποδῶν σου	1	If you do not use this form in your language, you could translate the question as an indirect quote instead of as a direct quote. Alternate translation: “has he ever said that he should sit as his right hand until he makes his enemies a footstool for his feet” (See: [[rc://*/ta/man/translate/figs-quotations]])
1:13	kz68		rc://*/ta/man/translate/figs-rquestion	πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου, ὑποπόδιον τῶν ποδῶν σου?	1	The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question assumes that the answer is “none of them,” for God said these words to his own Son. If your readers would misunderstand this question, you could express the idea with a strong negation. See how translated the similar question in [1:5](../01/05.md). Alternate translation: “But God has never said to any of the angels, ‘Sit at my right hand until I make your enemies a footstool for your feet.’” (See: [[rc://*/ta/man/translate/figs-rquestion]])
1:13	z0me		rc://*/ta/man/translate/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://*/ta/man/translate/writing-pronouns]])
1:13	k8j9		rc://*/ta/man/translate/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://*/ta/man/translate/figs-yousingular]])
1:13	s6k7		rc://*/ta/man/translate/translate-symaction	κάθου ἐκ δεξιῶν μου	1	When someone sits at the **right hand** of God, it symbolizes that person’s honor, authority, and ability to rule. If your readers would misunderstand what **Sit at my right hand** means, you could express the idea explicitly. See how you translated the similar words in [1:3](../01/03.md). Alternate translation: “Sit to rule at my right hand” or “Take the place of honor and authority at my right hand” (See: [[rc://*/ta/man/translate/translate-symaction]])
1:13	ee35		rc://*/ta/man/translate/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://*/ta/man/translate/figs-synecdoche]])
1:13	ulp5		rc://*/ta/man/translate/figs-metaphor	ἕως ἂν θῶ τοὺς ἐχθρούς σου, ὑποπόδιον τῶν ποδῶν σου	1	Here the author of the quotation speaks as if the Son’s **enemies** could become a **footstool** on which he puts his **feet**. In the author’s culture, something that is under **feet** has been conquered and is powerless and shamed, so 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://*/ta/man/translate/figs-metaphor]])
1:14	fk5v		rc://*/ta/man/translate/figs-rquestion	οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα, εἰς διακονίαν ἀποστελλόμενα, διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν?	1	The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question assumes that the answer is “yes, they are.” If 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://*/ta/man/translate/figs-rquestion]])
1:14	dbg8		rc://*/ta/man/translate/writing-pronouns	εἰσὶν	1	Here, **they** refers to the “angels” in [1:13](../01/13.md). If your readers would misunderstand **they**, you could refer to the “angels” explicitly. Alternate translation: “Are the angels” (See: [[rc://*/ta/man/translate/writing-pronouns]])
1:14	ds6z		rc://*/ta/man/translate/figs-activepassive	ἀποστελλόμενα	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the angels, who are **sent**, rather than the person doing the “sending.” If you must state who does the action, the author implies that “God” does it. Alternate translation: “those whom God sent” (See: [[rc://*/ta/man/translate/figs-activepassive]])
1:14	ivy4		rc://*/ta/man/translate/figs-abstractnouns	εἰς διακονίαν	1	If your language does not use an abstract noun for the idea behind **service**, you could express the idea by using a verb such as “serve.” Alternate translation: “to serve” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
1:14	v541		rc://*/ta/man/translate/figs-metaphor	κληρονομεῖν σωτηρίαν	1	Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that believers receive **salvation** from God. If 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://*/ta/man/translate/figs-metaphor]])
1:14	fgs4			τοὺς μέλλοντας	1	Alternate translation: “those who are about” or “those who are destined”
1:14	id6k		rc://*/ta/man/translate/figs-abstractnouns	κληρονομεῖν σωτηρίαν	1	If your language does not use an abstract noun for the idea behind **salvation**, you could express the idea by using a verb such as “save.” In this case, you may need to find another way to express the idea behind **inherit**. Alternate translation: “to be saved as a gift from God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:intro	s2gd				0	# Hebrews 2 General Notes\n\n## Structure and formatting\n\n2. The Son and the angels (1:5–2:18)\n     * Exhortation: Listen to the message! (2:1–4)\n     * Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [2:6–8](../02/06.md), [12–13](../02/12.md), which are quotations from the Old Testament.\n\n## Special concepts in this chapter\n\n### Angels\n\nIn this chapter, the author continues to speak about angels. In [2:2](../02/02.md), he refers to a tradition that says that God gave the law to Moses through angels. Then, in [2:5–9](../02/05.md), he shows that Jesus, not angels, is the one who rules the “world that is coming.” In fact, Jesus came for the sake of humans, not angels ([2:16](../02/16.md)). Again, the author is not attacking angels. Instead, he uses angels, whom everyone knows are powerful and important, to show how much more important Jesus and the salvation he offers are. Translate “angels” the way you did in the previous chapter. (See: [[rc://*/tw/dict/bible/kt/angel]])\n\n### Jesus as high priest\n\nIn [2:17](../02/17.md), the author first refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. The author simply introduces the title “high priest” here, but he will develop the idea later. So, do not include any extra information here, but carefully consider how to translate “high priest” so that it fits with what the author later says about Jesus as a high priest. (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n## Important Figures of Speech in this Chapter\n\n### Kinship language\n\nThroughout this chapter, the author uses kinship language to describe those who believe in Jesus. They are God’s “sons” or “children” ([2:10](../02/10.md), [13–14](../02/13.md)), Jesus’ “brothers” ([2:11–12](../02/11.md), [17](../02/17.md)), and each is a “descendant of Abraham” ([2:16](../02/16.md)). As God’s children, they are Jesus’ brothers and part of the family of Abraham, who is Jesus’ ancestor. The idea that believers are part of God’s family is important in Hebrews and the Bible in general, so if possible preserve this language in your translation. Consider using words that refer to adopted family members. (See: [[rc://*/tw/dict/bible/kt/son]], [[rc://*/tw/dict/bible/kt/children]], and [[rc://*/tw/dict/bible/kt/brother]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Who is the “man” in the quotation from Psalm 8?\n\nIn [2:6–8](../02/06.md), the author quotes from [Psalm 8:4–6](../psa/08/04.md). The Psalm refers to “man” and “son of man.” In the context of the Psalm itself, these words use the masculine singular form to refer to humans in general. However, Jesus used the phrase “Son of Man” to refer to himself during his earthly ministry. Some scholars argue that the author of Hebrews quotes “son of man” from Psalm 8 because he is using it to refer to Jesus directly. Others argue that the author uses “son of man” and “man” in the Psalm quotation to refer to humans in general but then applies what the Psalm says is true about humans to Jesus, who is the only human who is now “crowned with honor and glory” ([2:9](../02/09.md)). Since the author never refers to Jesus as “Son of Man,” this second option is probably correct. Consider how you can translate “man” and “son of man” in the Psalm quotation so that they can apply first to humans in general and then to Jesus in particular.
2:1	x7px		rc://*/ta/man/translate/grammar-connect-logic-result	διὰ τοῦτο	1	# Connecting Statement:\n\nHere the author introduces a result or implication from what he said about the Son and the angels in [1:1–14](../01/01.md). Because God now speaks through his Son, who is greater than the angels, the audience needs to **give attention**. If 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://*/ta/man/translate/grammar-connect-logic-result]])
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”
2:1	ol8m		rc://*/ta/man/translate/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://*/ta/man/translate/figs-infostructure]])
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”
2:1	wzt9		rc://*/ta/man/translate/figs-abstractnouns	προσέχειν	1	If your language does not use an abstract noun for the idea behind **attention**, you could express the idea by using a verb such as “attend” or “focus.” Alternate translation: “to attend” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:1	e724		rc://*/ta/man/translate/figs-activepassive	τοῖς ἀκουσθεῖσιν	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **heard** rather than focusing on the person doing the “hearing.” If you must state who did the action, the author implies that “we” did it. Alternate translation: “to the things that we heard” (See: [[rc://*/ta/man/translate/figs-activepassive]])
2:1	ayd1		rc://*/ta/man/translate/figs-metaphor	μήποτε παραρυῶμεν	1	Here the author speaks as if the audience were boats that could **drift away** from where they were moored. In this metaphor, the place where the boats are moored is the good news about Jesus, and “drifting away” from this place refers to slowly failing to believe this good news. The author uses this metaphor to encourage the audience to remain “moored” to the good news by continuing to focus on it and firmly believe it. If 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://*/ta/man/translate/figs-metaphor]])
2:2	omsr		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, **For** introduces the reason why “it is far more necessary for us to give attention” to the message ([2:1](../02/01.md)). This reason continues into the next verse ([2:3](../02/03.md)). If 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://*/ta/man/translate/grammar-connect-logic-result]])
2:2	k5kb		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ γὰρ ὁ & λόγος	1	Here the author is speaking as if these things were a hypothetical possibility, but he means that they are actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what the author is saying is not certain, then you could express the idea by using a word such as “since” or “because.” Alternate translation: “For since the message” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
2:2	gea1		rc://*/ta/man/translate/figs-explicit	ὁ δι’ ἀγγέλων λαληθεὶς λόγος	1	In the author’s culture, people believed that God gave his law to Moses through angels. Here, **the message spoken through angels** refers to this law that Moses received from God with angels as the messengers. If 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://*/ta/man/translate/figs-explicit]])
2:2	j4fa		rc://*/ta/man/translate/figs-activepassive	ὁ δι’ ἀγγέλων λαληθεὶς λόγος	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what was **spoken** rather than focusing on the person doing the “speaking.” If you must state who did the action, the author implies that “God” did it by means of angels. Alternate translation: “the message that God spoke through angels” (See: [[rc://*/ta/man/translate/figs-activepassive]])
2:2	u52i		rc://*/ta/man/translate/figs-abstractnouns	πᾶσα παράβασις καὶ παρακοὴ	1	If your language does not use abstract nouns for the ideas behind **transgression** and **disobedience**, you could express the ideas by using a verbs such as “transgress” and “disobey.” Alternate translation: “any person who transgressed and disobeyed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:2	y2y7		rc://*/ta/man/translate/figs-doublet	παράβασις καὶ παρακοὴ	1	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://*/ta/man/translate/figs-doublet]])
2:2	qyo8		rc://*/ta/man/translate/figs-abstractnouns	ἔλαβεν ἔνδικον μισθαποδοσίαν	1	If your language does not use an abstract noun for the idea behind **penalty**, you could express the idea by using a verb such as “punish” or “penalize.” Alternate translation: “was justly penalized” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:3	fv4q		rc://*/ta/man/translate/figs-rquestion	πῶς ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας?	1	The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question assumes that the answer is “we will not.” If 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://*/ta/man/translate/figs-rquestion]])
2:3	mrsy		rc://*/ta/man/translate/figs-explicit	ἡμεῖς ἐκφευξόμεθα	1	Here the author implies that **we** will not **escape** what those under the law experienced when they broke that law: a “just penalty” ([2:2](../02/02.md)). So, he does not include what **we escape** because he stated it in the last verse. If 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://*/ta/man/translate/figs-explicit]])
2:3	vond		rc://*/ta/man/translate/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://*/ta/man/translate/grammar-connect-condition-hypothetical]])
2:3	i2zv		rc://*/ta/man/translate/translate-unknown	ἀμελήσαντες	1	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://*/ta/man/translate/translate-unknown]])
2:3	gm6v		rc://*/ta/man/translate/figs-abstractnouns	τηλικαύτης & σωτηρίας? ἥτις	1	If your language does not use an abstract noun for the idea behind **salvation**, you could express the idea by using a verb such as “save.” Alternate translation: “the amazing way in which God saves us? This way in which God saves us” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:3	dmsh		rc://*/ta/man/translate/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://*/ta/man/translate/figs-metonymy]])
2:3	dyn1		rc://*/ta/man/translate/figs-activepassive	ἀρχὴν λαβοῦσα, λαλεῖσθαι διὰ τοῦ Κυρίου	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what was **chosen** and **spoken** rather than focusing on the person doing the “choosing” and “speaking.” If you must state who did the action, the author implies that “God” did the “choosing” and **the Lord** did the “speaking.” Alternate translation: “God having chosen the Lord to speak it first” (See: [[rc://*/ta/man/translate/figs-activepassive]])
2:3	le2l		rc://*/ta/man/translate/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://*/ta/man/translate/figs-idiom]])
2:3	fpvx		rc://*/ta/man/translate/figs-activepassive	ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐβεβαιώθη	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what was **confirmed** rather than focusing on the people doing the “confirming.” Alternate translation: “those who heard confirmed to us” (See: [[rc://*/ta/man/translate/figs-activepassive]])
2:4	k4j9		rc://*/ta/man/translate/figs-abstractnouns	σημείοις & καὶ τέρασιν, καὶ ποικίλαις δυνάμεσιν, καὶ Πνεύματος Ἁγίου μερισμοῖς	1	If your language does not use abstract nouns for the ideas behind **signs**, **wonders**, **miracles**, and **distributions**, you could express the ideas by using verbal phrases. Alternate translation: “by enabling people to do amazing and wonderful things, to act powerfully in various ways, and to be empowered by the Holy Spirit” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:4	li2n		rc://*/ta/man/translate/figs-doublet	σημείοις & καὶ τέρασιν, καὶ ποικίλαις δυνάμεσιν	1	Here the author uses three similar words to describe supernatural acts that God empowers his people to do. The word **signs** emphasizes that these acts reveal something, **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://*/ta/man/translate/figs-doublet]])
2:4	ix3o		rc://*/ta/man/translate/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://*/ta/man/translate/translate-unknown]])
2:4	m2p8		rc://*/ta/man/translate/figs-abstractnouns	κατὰ τὴν αὐτοῦ θέλησιν	1	If your language does not use an abstract noun for the idea behind **will**, you could express the idea by using a verb such as “want” or “chose.” Alternate translation: “in just the way he wanted to do it” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:4	jsav		rc://*/ta/man/translate/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://*/ta/man/translate/writing-pronouns]])
2:5	i3bh		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, **For** primarily introduces a new topic into the discussion. However, it may also indicate that what the author says about this new topic supports or gives a basis for an earlier claim. If this is so, **For** could introduce support for the claim in [2:1](../02/01.md) about the need to “give attention,” or it could introduce support for the arguments in [1:5–14](../01/05.md) about how the Son is superior to the angels. If your readers would misunderstand **For**, you could use a word or phrase that introduces a new section, or you could leave it untranslated. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
2:5	rqr9		rc://*/ta/man/translate/translate-unknown	τὴν οἰκουμένην τὴν μέλλουσαν	1	Here, **world** is the same word that is translated “world” in [1:6](../01/06.md), and the author probably has the same **world** in mind here. He specifies that it is **coming**, which means that humans on earth do not yet experience this **world** but will experience it some day, when Jesus comes back. If your readers would misunderstand **the world that is coming**, express the idea in the same way you did in [1:6](../01/06.md) and include the idea that humans will someday experience this **world**. Alternate translation: “the new world that God will give us” (See: [[rc://*/ta/man/translate/translate-unknown]])
2:5	bztr		rc://*/ta/man/translate/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://*/ta/man/translate/figs-exclusive]])
2:6	jh56		rc://*/ta/man/translate/writing-quotations	διεμαρτύρατο & πού τις λέγων	1	# General Information:\n\nHere and in the next two verses, the author quotes from an important text, the Old Testament. He intentionally uses vague words to introduce the quotation, and he does not identify who wrote the words or where they could be found. The quotation comes from [Psalm 8:4–6](../../psa/08/04.md). Since the author intentionally avoids giving information about where the quotation comes from, you should not include such information in your translation. If your readers would not know where the quote comes from, you could include the reference in a footnote. Alternate translation: “you can read these words in the Scriptures:” (See: [[rc://*/ta/man/translate/writing-quotations]])
2:6	m30v		rc://*/ta/man/translate/figs-quotations	λέγων, τί ἐστιν ἄνθρωπος, ὅτι μιμνῄσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν?	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the 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://*/ta/man/translate/figs-quotations]])
2:6	df5a		rc://*/ta/man/translate/figs-rquestion	τί ἐστιν ἄνθρωπος, ὅτι μιμνῄσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν?	1	The author does not include this question because he is looking for information. Rather, he includes it to involve the audience in what he is arguing. The question assumes that the answer is “nothing,” for nothing about **man** or a **son of man** is significant enough for God to **remember** or **watch over** him. If 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://*/ta/man/translate/figs-rquestion]])
2:6	mz3y		rc://*/ta/man/translate/figs-parallelism	τί ἐστιν ἄνθρωπος, ὅτι μιμνῄσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν	1	Here, the quotation includes two questions that mean almost the same thing. This was considered good poetry in the author’s culture. If 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://*/ta/man/translate/figs-parallelism]])
2:6	vj7h		rc://*/ta/man/translate/figs-gendernotations	ἄνθρωπος & αὐτοῦ & υἱὸς ἀνθρώπου & αὐτόν	1	The quotation refers to **man** and **son of man**, which are both singular and masculine. The author could intend these words primarily to identify: (1) humans in general. While he goes on to identify Jesus as the only human who currently fulfills these words (see [2:9](../02/09.md)), he intends the words first of all to refer to humans in general. Alternate translation: “a human … him or her … a child of a human … him or her” (2) Jesus, who calls himself a **son of man**. In this case, you should preserve the singular and masculine language. Alternate translation: “Man … him … the Son of Man … him” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
2:6	j50u		rc://*/ta/man/translate/figs-yousingular	μιμνῄσκῃ & ἐπισκέπτῃ	1	Since the author of the quotation is speaking to God, **you** in this verse is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])
2:6	wkd9		rc://*/ta/man/translate/figs-idiom	υἱὸς ἀνθρώπου	1	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://*/ta/man/translate/figs-idiom]])
2:6	e47v		rc://*/ta/man/translate/figs-ellipsis	υἱὸς ἀνθρώπου	1	Here, the author does not include “what is” because he used these words in the first part of the sentence. If 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://*/ta/man/translate/figs-ellipsis]])
2:7	pig3		rc://*/ta/man/translate/figs-quotations	ἠλάττωσας αὐτὸν, βραχύ τι παρ’ ἀγγέλους; δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν	1	If you do not use this form in your language, you could translate these clauses as indirect quotes instead of as direct quotes. Make sure that your translation fits with how you expressed the first part of the quote in the previous verse. Alternate translation: “You have made him a little lower than the angels; you have crowned him with glory and honor” (See: [[rc://*/ta/man/translate/figs-quotations]])
2:7	yb4f		rc://*/ta/man/translate/figs-yousingular	ἠλάττωσας αὐτὸν, βραχύ τι & ἐστεφάνωσας	1	Since the author of the quotation is speaking to God, **you** in this verse is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])
2:7	q9rb		rc://*/ta/man/translate/figs-gendernotations	αὐτὸν & αὐτόν	1	Just as in [2:6](../02/06.md), **him** could primarily refer to: (1) humans in general. Alternate translation: “him or her … him or her” (2) Jesus. Alternate translation: “Him … Him” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
2:7	ka5a		rc://*/ta/man/translate/figs-metaphor	ἠλάττωσας αὐτὸν, βραχύ τι παρ’ ἀγγέλους	1	Here the quotation refers to how humans are **lower than {the} angels**. While he may have believed that this was true in terms of spatial placement, since **angels** live in heaven “above” and humans live on earth “below,” the point is primarily about status and power. Being **lower** means that humans have less status and power than angels. If 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://*/ta/man/translate/figs-metaphor]])
2:7	s6dd		rc://*/ta/man/translate/figs-idiom	βραχύ τι	1	Here, **a little** could refer primarily to place or to time. The author eventually applies the phrase to how Jesus was lower than the angels for **a little** time (see [2:9](../02/09.md)). However, the quotation itself suggests that humans have a place that is **a little** lower. If that is true, then the author later uses **a little** to refer to time in a play on words. You could express **a little** so that it refers to: (1) place. Alternate translation: “a little bit” (2) time. Alternate translation: “for a little while” (See: [[rc://*/ta/man/translate/figs-idiom]])
2:7	s85x		rc://*/ta/man/translate/figs-metaphor	δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν	1	Here the quotation refers to the **glory** and **honor** that God gave to humans as if 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://*/ta/man/translate/figs-metaphor]])
2:7	tjn6		rc://*/ta/man/translate/figs-abstractnouns	δόξῃ καὶ τιμῇ	1	If your language does not use abstract nouns for the ideas behind **glory** and **honor**, you could express the ideas by using adjectives such as “glorious” and “honorable,” or you could use verbal phrases. Alternate translation: “so that he is glorious and honorable” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:7	z8ub		rc://*/ta/man/translate/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://*/ta/man/translate/figs-doublet]])
2:7	nee4		rc://*/ta/man/translate/translate-textvariants	τιμῇ	1	After **honor**, many ancient manuscripts add the clause “and you have put him over the works of your hands.” This clause is in the Psalm that the author quotes from (see [Psalm 8:6](../../psa/08/06.md)). However, most likely the author did not include this clause because it was not important to the point he is making. Later, scribes probably added the clause because they knew that it was in the Psalm. If possible, do not include the clause here. (See: [[rc://*/ta/man/translate/translate-textvariants]])
2:8	o9o7		rc://*/ta/man/translate/figs-quotations	πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ.	1	If you do not use this form in your language, you could translate the clause as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the previous two verses as an indirect quote as well. Alternate translation: “You have subjected all things under his feet.” (See: [[rc://*/ta/man/translate/figs-quotations]])
2:8	yn89		rc://*/ta/man/translate/figs-yousingular	ὑπέταξας	1	Since the author of the quotation is speaking to God, here **you** is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])
2:8	k5j2		rc://*/ta/man/translate/figs-metaphor	πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ	1	Here the author of the quotation speaks as if **all {things}** could be under the **feet** of humans. In the author’s culture, something that is under feet has been conquered and is controlled by the person whose feet it is under. The point is that **all {things}** are conquered and controlled by humans. If 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://*/ta/man/translate/figs-metaphor]])
2:8	ac9f		rc://*/ta/man/translate/figs-gendernotations	αὐτοῦ & αὐτῷ & αὐτῷ	1	Just as in [2:6–7](../02/06.md), **his** and **him** could primarily refer to: (1) humans in general. Alternate translation: “his or her … to him or her … to him or her” (2) Jesus. Alternate translation: “His … to Him … to Him” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
2:8	sq9i		rc://*/ta/man/translate/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://*/ta/man/translate/writing-quotations]])
2:8	nwci		rc://*/ta/man/translate/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://*/ta/man/translate/writing-pronouns]])
2:8	rf44		rc://*/ta/man/translate/figs-doublenegatives	οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον	1	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://*/ta/man/translate/figs-doublenegatives]])
2:8	xy7c		rc://*/ta/man/translate/figs-activepassive	οὐδὲν & ἀνυπότακτον & τὰ πάντα ὑποτεταγμένα	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **subjected** rather than focusing on the person doing the “subjecting.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “nothing that God did not subject … God subjecting all the things” (See: [[rc://*/ta/man/translate/figs-activepassive]])
2:9	wlt0		rc://*/ta/man/translate/figs-metaphor	τὸν & βραχύ τι παρ’ ἀγγέλους ἠλαττωμένον	1	Here the author refers to how Jesus was **lower than the angels**. While he may have believed that this was true in terms of spatial placement, since angels live in heaven “above” and Jesus lived on earth “below,” the point is primarily about status and power. Being **lower** means that **Jesus** had less status and power than the **angels**. If your readers would misunderstand **lower than the angels**, you could use a comparable idiom or a phrase that describes how **Jesus** had less status and power than **angels** during his incarnate life. See how you translated this clause in [2:7](../02/07.md). Alternate translation: “who had a little less status than the angels” or “who was a little less important than the angels” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:9	ma4j		rc://*/ta/man/translate/figs-activepassive	βραχύ τι & ἠλαττωμένον	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on **Jesus**, who **was made**, rather than focusing on the person doing the “making.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “whom God made a little lower” (See: [[rc://*/ta/man/translate/figs-activepassive]])
2:9	ck8i		rc://*/ta/man/translate/figs-idiom	βραχύ τι	1	Here, **a little** could refer primarily to place or to time. Here, it is likely that the author uses the phrase to show that Jesus was lower than the angels for **a little** time. However, the phrase in the quotation in [2:7](../02/07.md) suggested that humans have a place that is **a little** lower. If that is true, then the author here uses **a little** to refer to time in a play on words. He uses the same phrase that referred to place in the quotation, but he uses it to refer to time. You could express **a little** so that it refers to: (1) time. Alternate translation: “for a little while” (2) place. Alternate translation: “a little bit” (See: [[rc://*/ta/man/translate/figs-idiom]])
2:9	i4fc		rc://*/ta/man/translate/figs-metaphor	δόξῃ καὶ τιμῇ ἐστεφανωμένον	1	Here the quotation refers to the **glory** and **honor** that God gave to **Jesus** as if they were together a crown placed on the head of a king to signify his power and authority. If your readers would misunderstand **crowned**, you could use a comparable metaphor or express the idea nonfiguratively. See how you translated this phrase in [2:7](../02/07.md). Alternate translation: “given great glory and honor” (See: [[rc://*/ta/man/translate/figs-metaphor]])
2:9	uri1		rc://*/ta/man/translate/figs-activepassive	ἐστεφανωμένον	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on **Jesus**, who is **crowned**, rather than focusing on the person doing the “crowning.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “whom God crowned” (See: [[rc://*/ta/man/translate/figs-activepassive]])
2:9	oe0n		rc://*/ta/man/translate/figs-abstractnouns	δόξῃ καὶ τιμῇ	1	If your language does not use abstract nouns for the ideas behind **glory** and **honor**, you could express the ideas by using adjectives such as “glorious” and “honorable,” or you could use verbal phrases. Alternate translation: “so that he is glorious and honorable” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:9	r53e		rc://*/ta/man/translate/figs-possession	διὰ τὸ πάθημα τοῦ θανάτου	1	Here the author uses the possessive form to refer to **suffering** that is the experience of **death**. If 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://*/ta/man/translate/figs-possession]])
2:9	ovkx		rc://*/ta/man/translate/figs-abstractnouns	τὸ πάθημα τοῦ θανάτου	1	If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “the fact that he died” or “his suffering that led to him dying” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:9	bgrc		rc://*/ta/man/translate/figs-abstractnouns	χάριτι Θεοῦ	1	If your language does not use an abstract noun for the idea behind **grace**, you could express the idea by using an adjective such as “kind” or “gracious.” Alternate translation: “by God’s kind action” or “by how God acts kindly” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:9	bil4		rc://*/ta/man/translate/figs-metaphor	γεύσηται θανάτου	1	Here the author speaks as if **death** were food that people could **taste**. He speaks in this way to show that Jesus experienced death as much as a person who eats food truly experiences that food. If 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://*/ta/man/translate/figs-metaphor]])
2:9	yyoa		rc://*/ta/man/translate/figs-abstractnouns	γεύσηται θανάτου	1	If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “he might taste what dying is like” or “he might die” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:10	bwa6		rc://*/ta/man/translate/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://*/ta/man/translate/grammar-connect-logic-result]])
2:10	wsni		rc://*/ta/man/translate/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://*/ta/man/translate/translate-unknown]])
2:10	fjmw		rc://*/ta/man/translate/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://*/ta/man/translate/writing-pronouns]])
2:10	dp82		rc://*/ta/man/translate/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://*/ta/man/translate/figs-infostructure]])
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”
2:10	r899		rc://*/ta/man/translate/figs-metaphor	πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα	1	Here the author speaks of **glory** as if it were a place into which the **sons** could be **brought**. The author speaks in this way to identify **glory** as a goal toward which those who believe are aiming. If 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://*/ta/man/translate/figs-metaphor]])
2:10	l95y		rc://*/ta/man/translate/figs-gendernotations	πολλοὺς υἱοὺς	1	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://*/ta/man/translate/figs-gendernotations]])
2:10	scid		rc://*/ta/man/translate/translate-kinship	πολλοὺς υἱοὺς	1	Here, **sons** refers to everyone who believes. Just as Jesus is a **son** of God the Father (see [1:2](../01/02.md)), those who believe in him are also **sons** of God. While they are not **sons** eternally, like Jesus is, they are adopted as **sons** when they believe. This is an important idea in Hebrews, so preserve the language of kinship if possible. If your readers would misunderstand **sons**, you could express the idea by using an analogy. Alternate translation: “having brought believers, who are like God’s sons,” (See: [[rc://*/ta/man/translate/translate-kinship]])
2:10	nkus		rc://*/ta/man/translate/figs-abstractnouns	εἰς δόξαν	1	If your language does not use an abstract noun for the idea behind **glory**, you could express the idea by using an adjective such as “glorious.” Alternate translation: “into a glorious place” or “into glorious salvation” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:10	sw9t		rc://*/ta/man/translate/figs-possession	τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν	1	Here the author uses the possessive form to speak of Jesus, the **founding leader**, who establishes and leads his people to **salvation**. If 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://*/ta/man/translate/figs-possession]])
2:10	l321		rc://*/ta/man/translate/figs-abstractnouns	τῆς σωτηρίας αὐτῶν, διὰ παθημάτων	1	If your language does not use abstract nouns for the ideas behind **salvation** and **sufferings**, you could express the ideas by using verbs such as “save” and “suffer.” Alternate translation: “who saves them through what he suffered” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:11	ky9v		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, **For** introduces an explanation of how believers can be called “sons” (see [2:10](../02/10.md)) and of why Jesus suffered in order to save these “sons.” If your readers would misunderstand **For**, you could use a word or phrase that does introduce an explanation, or you could leave it untranslated. Alternate translation: “Everyone who believes is a son, because” or “He saved them through sufferings because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
2:11	jy9p		rc://*/ta/man/translate/figs-explicit	ὅ & ἁγιάζων, καὶ οἱ ἁγιαζόμενοι	1	# General Information:\n\nHere, **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://*/ta/man/translate/figs-explicit]])
2:11	jzw3		rc://*/ta/man/translate/figs-activepassive	οἱ ἁγιαζόμενοι	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **being sanctified** rather than focusing on the person doing the “sanctifying.” If you must state who does the action, the author implies that “Jesus” does it. Alternate translation: “those whom Jesus is sanctifying” or “those whom he is sanctifying” (See: [[rc://*/ta/man/translate/figs-activepassive]])
2:11	bj7i		rc://*/ta/man/translate/figs-explicit	ἐξ ἑνὸς πάντες	1	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://*/ta/man/translate/figs-explicit]])
2:11	ul23		rc://*/ta/man/translate/writing-pronouns	οὐκ ἐπαισχύνεται	1	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://*/ta/man/translate/writing-pronouns]])
2:11	k1q5		rc://*/ta/man/translate/figs-litotes	οὐκ ἐπαισχύνεται	1	Here the author uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “he is proud” (See: [[rc://*/ta/man/translate/figs-litotes]])
2:11	h8rz		rc://*/ta/man/translate/figs-activepassive	οὐκ ἐπαισχύνεται & καλεῖν	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the person who is **ashamed** rather than focusing on the person doing the “shaming.” Alternate translation: “he does not feel shame when he calls” or “he does not worry when others shame him for calling” (See: [[rc://*/ta/man/translate/figs-activepassive]])
2:11	a8h9		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοὺς	1	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://*/ta/man/translate/figs-gendernotations]])
2:11	gacv		rc://*/ta/man/translate/translate-kinship	ἀδελφοὺς αὐτοὺς καλεῖν	1	In [2:10](../02/10.md), believers are called **sons** of God; here believers are called **brothers** of Jesus. 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://*/ta/man/translate/translate-kinship]])
2:12	y2es		rc://*/ta/man/translate/writing-quotations	λέγων	1	Here the author quotes from an important text, the Old Testament. He does not introduce it as a quotation but instead as words that Jesus the Son has spoken to God about his **brothers**. However, the audience would have understood that this was a quotation from the Old Testament, here from [Psalm 22:22](../../psa/22/22.md). Since the author introduces this quotation as words that the Son has spoken to God, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “as you can see when he says,” (See: [[rc://*/ta/man/translate/writing-quotations]])
2:12	dtkn		rc://*/ta/man/translate/figs-quotations	λέγων, ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου; ἐν μέσῳ ἐκκλησίας ὑμνήσω σε	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “saying that he will proclaim your name to his brothers; he will sing to you in the midst of the assembly.” (See: [[rc://*/ta/man/translate/figs-quotations]])
2:12	cou1		rc://*/ta/man/translate/figs-parallelism	ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου; ἐν μέσῳ ἐκκλησίας ὑμνήσω σε	1	Here, the quotation includes two statements that mean almost the same thing. This was considered good poetry in the author’s culture. If 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://*/ta/man/translate/figs-parallelism]])
2:12	kewm		rc://*/ta/man/translate/figs-yousingular	σου & σε	1	Since the author of the quotation is speaking to God, here **you** is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])
2:12	e88p		rc://*/ta/man/translate/figs-metonymy	τὸ ὄνομά σου	1	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://*/ta/man/translate/figs-metonymy]])
2:12	yh0b		rc://*/ta/man/translate/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://*/ta/man/translate/figs-gendernotations]])
2:12	bui0		rc://*/ta/man/translate/translate-kinship	τοῖς ἀδελφοῖς μου	1	Just as in [2:11](../02/11.md), the author refers to believers as **brothers** of Jesus, which identifies believers as part of God’s family. This is an important idea in Hebrews, so preserve the language of kinship if possible. See how you translated **brothers** in [2:11](../02/11.md). Alternate translation: “to the people who are like my brothers” (See: [[rc://*/ta/man/translate/translate-kinship]])
2:12	tn8n		rc://*/ta/man/translate/figs-explicit	ἐκκλησίας	1	Here, the audience would know that the **assembly** was a gathering to worship God. If your readers would not make this inference, you could express the idea explicitly. Alternate translation: “of the gathering to glorify God” (See: [[rc://*/ta/man/translate/figs-explicit]])
2:12	qz6b		rc://*/ta/man/translate/figs-abstractnouns	ἐν μέσῳ ἐκκλησίας	1	If your language does not use an abstract noun for the idea behind **assembly**, you could express the idea by using a verb such as “assemble” or “gather together.” Alternate translation: “in the middle of the people who assemble together” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:13	dx1q		rc://*/ta/man/translate/writing-quotations	καὶ πάλιν	-1	# General Information:\n\nHere the author quotes from an important text, the Old Testament. He does not introduce them as quotations but instead as words that Jesus the Son has spoken. However, the audience would have understood that these are quotations from the Old Testament. The first quotation comes from [Isaiah 8:17](../../isa/08/17.md), and the second quotation comes from [Isaiah 8:18](../../isa/08/18.md). Since the author introduces these quotation as words that the Son has spoken, you should introduce the quotations as words that someone has said. If your readers would not know that the quotations are from the Old Testament, you could include a footnote or use some other form to identify the quotations. Alternate translation: “And again he says … And again he says,” (See: [[rc://*/ta/man/translate/writing-quotations]])
2:13	efbv		rc://*/ta/man/translate/figs-quotations	καὶ πάλιν, ἐγὼ ἔσομαι πεποιθὼς ἐπ’ αὐτῷ. καὶ πάλιν, ἰδοὺ, ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκεν ὁ Θεός	1	If you do not use this form in your language, you could translate the sentences as indirect quotes instead of as direct quotes. Alternate translation: “And again he says that he will trust him. And again he says that people should behold him and the little children whom God gave him.” (See: [[rc://*/ta/man/translate/figs-quotations]])
2:13	s1fp		rc://*/ta/man/translate/writing-pronouns	αὐτῷ	1	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://*/ta/man/translate/writing-pronouns]])
2:13	y4vb		rc://*/ta/man/translate/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://*/ta/man/translate/figs-exclamations]])
2:13	xap9		rc://*/ta/man/translate/translate-kinship	τὰ παιδία	1	Here, **little children** refers to everyone who believes. Just as Jesus is a “son” of God the Father (see [1:2](../01/02.md)), those who believe in him are also **children** of God (see also [2:10](../02/10.md)). Being **little children** who belong to God means that believers are part of God’s family and siblings of Jesus. This is an important idea in Hebrews, so preserve the language of kinship if possible. If your readers would misunderstand **little children**, you could express the idea by using an analogy. Alternate translation: “the people who are like God’s little children” (See: [[rc://*/ta/man/translate/translate-kinship]])
2:14	e1ie		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here the author draws an inference from how Jesus has many “brothers,”who are also God’s **little children** (see [2:11–13](../02/11.md). The word **therefore** also introduces a new development in the argument, since the author now begins to talk about what Jesus has done for those who believe. If 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://*/ta/man/translate/grammar-connect-logic-result]])
2:14	qj3d		rc://*/ta/man/translate/translate-kinship	τὰ παιδία	1	Here, **little children** refers back to the phrase as it appears in the quotation in the previous verse (see [2:13](../02/13.md)). See how you translated it there. Alternate translation: “the people who are like God’s little children” (See: [[rc://*/ta/man/translate/translate-kinship]])
2:14	ndv2		rc://*/ta/man/translate/figs-idiom	κεκοινώνηκεν & μετέσχεν	1	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://*/ta/man/translate/figs-idiom]])
2:14	wj5y		rc://*/ta/man/translate/figs-hendiadys	αἵματος καὶ σαρκός	1	This phrase expresses a single idea by using two words connected with **and**. The words **flesh** and **blood** together identify what it means to be human, which includes eventually dying. If it would be 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://*/ta/man/translate/figs-hendiadys]])
2:14	fy7a		rc://*/ta/man/translate/writing-pronouns	τῶν αὐτῶν	1	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://*/ta/man/translate/writing-pronouns]])
2:14	p878		rc://*/ta/man/translate/figs-abstractnouns	διὰ τοῦ θανάτου	1	If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “when he died,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:14	zl92		rc://*/ta/man/translate/figs-possession	τὸ κράτος ἔχοντα τοῦ θανάτου	1	Here the author uses the possessive form to describe **power** that: (1) is based on **death**. In other words, the **power** comes from the fact that people experience **death**, which can be used to control them. In this case, the **power of death** partly comes from the “fear of death” (see [2:15](../02/15.md)). Alternate translation: “who uses death to have power” (2) controls **death**. In this case, the **devil** has **power** over **death** because he tempts people to sin, which leads to death, or because he controls how people die. Alternate translation: “who has power over death” (See: [[rc://*/ta/man/translate/figs-possession]])
2:14	ij54		rc://*/ta/man/translate/figs-abstractnouns	τὸ κράτος ἔχοντα τοῦ θανάτου	1	If your language does not use abstract nouns for the ideas behind **power** and **death**, you could express the ideas by using verbs such as “control” and “die” or in another natural way. Be sure that your translation fits with the choice you made about how **power** and **death** relate (see the previous note). Alternate translation: “who makes use of how people die to act powerfully ” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:15	w3cr		rc://*/ta/man/translate/figs-metaphor	ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου, διὰ παντὸς τοῦ ζῆν, ἔνοχοι ἦσαν δουλείας	1	Here the author speaks as if the **fear of death** were something that could hold people in **slavery**. Taking away this **fear** is thus “releasing” those people from **slavery**. The author speaks in this way to emphasize how controlling and powerful 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://*/ta/man/translate/figs-metaphor]])
2:15	w0x1		rc://*/ta/man/translate/figs-infostructure	ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου, διὰ παντὸς τοῦ ζῆν, ἔνοχοι ἦσαν δουλείας	1	If your readers would misunderstand the order of these clauses, you could arrange them in a more natural way. Alternate translation: “might release as many as were held in slavery in fear of death throughout all their lives” (See: [[rc://*/ta/man/translate/figs-infostructure]])
2:15	cp8e		rc://*/ta/man/translate/figs-abstractnouns	φόβῳ θανάτου	1	If your language does not use abstract nouns for the ideas behind **fear** and **death**, you could express the ideas by using verbs such as “fear” and “die” or in another natural way. Alternate translation: “by how they fear to die” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:15	lhv7		rc://*/ta/man/translate/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://*/ta/man/translate/figs-idiom]])
2:15	mjxb		rc://*/ta/man/translate/figs-activepassive	ἔνοχοι ἦσαν δουλείας	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **held in slavery** rather than focusing on the person doing the “holding.” If you must state who did the action, you could use a vague or indefinite subject, or you could state that the “devil” did it. Alternate translation: “someone held in slavery” or “the devil held in slavery” (See: [[rc://*/ta/man/translate/figs-activepassive]])
2:15	llc1		rc://*/ta/man/translate/figs-abstractnouns	ἔνοχοι & δουλείας	1	If your language does not use an abstract noun for the idea behind **slavery**, you could express the idea by using a verb such as “enslaved.” Alternate translation: “enslaved” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:16	c31g		rc://*/ta/man/translate/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://*/ta/man/translate/grammar-connect-logic-result]])
2:16	b3b3		rc://*/ta/man/translate/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://*/ta/man/translate/figs-idiom]])
2:16	ewau		rc://*/ta/man/translate/figs-infostructure	οὐ & ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται	1	If your language would not put the negative statement before the positive statement, you could reverse them. Alternate translation: “he takes hold of the descendant of Abraham. He does not take hold of angels.” (See: [[rc://*/ta/man/translate/figs-infostructure]])
2:16	meaw		rc://*/ta/man/translate/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://*/ta/man/translate/translate-unknown]])
2:16	hasp		rc://*/ta/man/translate/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://*/ta/man/translate/grammar-collectivenouns]])
2:16	yy68		rc://*/ta/man/translate/translate-kinship	σπέρματος Ἀβραὰμ	1	Here, the **descendant of Abraham** refers to those who are descended from **Abraham**, which are the Israelites or Jews. However, the author applies a promise made to **Abraham** to his audience, whether they were Jews or not (see [6:13–20](../06/13.md)). Because of this, he thinks that each person who believes in Jesus receives the promise and is a **descendant of Abraham**. In your translation, make it clear that **descendant** is not just about physical descendants but rather about who belongs in Abraham’s family, whether they were born in that family or not. Alternate translation: “the spiritual descendant of Abraham” or “each one whom God considers a descendant of Abraham” (See: [[rc://*/ta/man/translate/translate-kinship]])
2:16	mklv		rc://*/ta/man/translate/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://*/ta/man/translate/translate-names]])
2:17	b0o3		rc://*/ta/man/translate/grammar-connect-logic-result	ὅθεν	1	Here, **from which** introduces an inference or conclusion based on what the author has argued, particularly what he wrote in [2:16](../02/16.md). Because Jesus focuses on “the descendants of Abraham,” he is **obligated to become like** them. If your readers would misunderstand **from which**, you could use a word or phrase that introduces an inference or conclusion. Alternate translation: “so you can see that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
2:17	agw2		rc://*/ta/man/translate/translate-unknown	ὤφειλεν	1	Here the author does not mean that someone **obligated** or made Jesus **become like {his} brothers**. Rather, he means that “becoming like his brothers” was the correct or necessary way to accomplish the goal of making **atonement**. If 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://*/ta/man/translate/translate-unknown]])
2:17	v3pw		rc://*/ta/man/translate/figs-gendernotations	τοῖς ἀδελφοῖς	1	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://*/ta/man/translate/figs-gendernotations]])
2:17	xja5		rc://*/ta/man/translate/translate-kinship	τοῖς ἀδελφοῖς	1	Here the author refers to believers as **brothers** of Jesus, which identifies believers as part of God’s family. This is an important idea in Hebrews, so preserve the language of kinship if possible. See how you translated **brothers** in [2:11–12](../02/11.md). Alternate translation: “the people who are like his brothers” (See: [[rc://*/ta/man/translate/translate-kinship]])
2:17	uc7e		rc://*/ta/man/translate/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://*/ta/man/translate/translate-unknown]])
2:17	u6ch		rc://*/ta/man/translate/figs-abstractnouns	εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ	1	If your language does not use abstract nouns for the ideas behind **atonement** and **sins**, you could express the ideas by using verbs such as “atone” and “sin.” Alternate translation: “in order to atone for how the people sinned” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
2:18	gqfo		rc://*/ta/man/translate/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://*/ta/man/translate/grammar-connect-logic-result]])
2:18	jnzj		rc://*/ta/man/translate/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://*/ta/man/translate/figs-rpronouns]])
2:18	xde4		rc://*/ta/man/translate/figs-activepassive	πειρασθείς & πειραζομένοις	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **tempted** rather than focusing on the person or thing doing the “tempting.” If you must state who did the action, you could use a vague or indefinite subject, since many things “tempt” people. Alternate translation: “things having tempted him … whom things tempt” or “having experienced temptation … who experience temptation” (See: [[rc://*/ta/man/translate/figs-activepassive]])
2:18	a3a6			πέπονθεν αὐτὸς, πειρασθείς	1	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”
3:intro	mu26				0	# Hebrews 3 General Notes\n\n## Structure and Formatting\n\n3. Example of the wilderness generation (3:1–4:13)\n     * Exhortation: The Son is greater than Moses (3:1–6)\n     * Exhortation: Strive to enter the rest! (3:7–4:11)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [3:7b–11](../03/07.md), [15](../03/15.md), which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### “Today”\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” The author mentions “today” again in [3:13](../03/13.md), [15](../03/15.md). In both of these verses, he refers to how we always call the current day “today.” So, anything that happens during the time we call “today” must happen every day, since every day is “today.” In this way, the author shows that the quotation from [Psalm 95](../../psa/95/01.md) applies to his audience every day. In these verses, translate “today” with a word or phrase that someone would use for the current day. (See: [[rc://*/tw/dict/bible/other/biblicaltimeday]])\n\n### Rest\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “rest.” In the context of the Psalm, this “rest” probably refers to the land that God promised to give to the Israelites. However, scholars debate what the author of Hebrews means when he uses the word “rest.” This is important because the author speaks much more about “rest” in chapter 4. There are two major options for what “rest” could mean: (1) “rest” could refer to how people rest, that is, to the state or experiencing of “resting.” (2) “rest” could refer to the place where people rest. For the author of Hebrews, this place of “rest” is either in heaven or on a renewed earth. Before you choose how to translate “rest,” consider reading [Hebrews 4:1–11](../../heb/04/01.md) so that you can decide what the author means when he uses “rest.” (See: [[rc://*/tw/dict/bible/other/rest]])\n\n## Important Figures of Speech in this Chapter\n\n### The “house” in [3:1–6](../03/01.md)\n\nIn [3:1–6](../03/01.md), the author refers to a “house.” In the author’s culture, “house” could refer to a building that people live in, or it could refer to a “household” or a group of related people. In these verses, the author uses both meanings of “house.” In [3:2](../03/02.md), [5–6](../03/05.md), “house” refers to a group of related people, God’s people. In [3:3–4](../03/03.md), “house” refers to a building that people live in. In these verses, the author uses a “house” (the building) as an example to explain more about the “house” (the people). If you do not have a word that could mean both “building” and “people,” you may need to express “house” with two different words. If so, you will need to make sure that your readers know that the author is comparing a building to people, especially in [3:3–4](../03/03.md). (See: [[rc://*/tw/dict/bible/other/house]])\n\n### Rhetorical questions\n\nThe author asks several questions in this chapter (see [3:16–18](../03/16.md)). He is not asking these questions because he wants the audience to provide him with information. Rather, he is asking these questions because he wants the audience to think about the quotation from Psalm 95. In [3:16–17](../03/16.md), the second question in each verse answers the first question. In [3:18](../03/18.md), the second half of the question answers the first half of the question. For ways to translate these questions, see the notes on [3:16–18](../03/16.md). (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The quotation from Psalm 95\n\nDavid wrote [Psalm 95](../../psa/95/01.md) many years after the events that the Psalm refers to. You can read the story about these events in [Num 14:1–38](../../num/14/01.md) (see also the related story in [Exodus 17:1–7](../../exo/17/01.md)). In these stories, the Israelites complain and disobey God, and God punishes them. David refers back to these stories to encourage the Israelites whom he ruled to act differently. He wanted them to listen to and obey God. The author of Hebrews quotes what David wrote for a similar reason. He wants to encourage his audience to listen to and obey God, and he shows that what David wrote still applies to his audience. Consider reading the Old Testament stories and Psalm 95 before translating this chapter. See the notes for places where the author refers directly to Psalm 95 or to the Old Testament stories. (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### What does “for 40 years” modify?\n\nIn [3:10](../03/10.md), “for 40 years” tells how long the Israelites saw God’s works. However, in [3:17](../03/17.md), it refers to the time during which God “was 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.
3:1	m1cv		rc://*/ta/man/translate/grammar-connect-logic-result	ὅθεν	1	# Connecting Statement:\n\nHere, **Therefore** introduces an inference from what the author has said about Jesus in [2:5–18](../02/05.md). If your readers would misunderstand **Therefore**, you could use a word or phrase that clearly introduces an inference. Alternate translation: “As a result of all that” or “Because of those things” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
3:1	tp7e		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοὶ	1	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://*/ta/man/translate/figs-gendernotations]])
3:1	af15		rc://*/ta/man/translate/figs-possession	κλήσεως ἐπουρανίου, μέτοχοι	1	Here the author uses the possessive form to indicate that believers “share” a **heavenly calling**. Believers could “share” this **calling** with: (1) other believers. Alternate translation: “who share together in a heavenly calling” (2) Jesus. Alternate translation: “share with Jesus a heavenly calling” (See: [[rc://*/ta/man/translate/figs-possession]])
3:1	cnk1		rc://*/ta/man/translate/figs-abstractnouns	κλήσεως ἐπουρανίου, μέτοχοι	1	If your language does not use abstract nouns for the ideas behind **sharers** and **calling**, you could express the ideas by using verbs such as “share” and “call.” Alternate translation: “those who share how God has called us in a heavenly way” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
3:1	wb5f			κλήσεως ἐπουρανίου	1	Here, **heavenly** could indicate that the **calling** (1) comes from “heaven” (see how God’s voice comes from heaven in [12:25–26](../12/25.md)). Alternate translation: “of a calling from heaven” (2) directs us toward “heaven.” Alternate translation: “of a calling to heaven” or “of a calling to enter heaven”
3:1	zma3		rc://*/ta/man/translate/translate-unknown	τὸν ἀπόστολον	1	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://*/ta/man/translate/translate-unknown]])
3:1	hfyc		rc://*/ta/man/translate/figs-possession	τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν	1	Here the author uses the possessive form to speak about the **apostle** and the **high priest** who is the main content of **our confession**. If 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://*/ta/man/translate/figs-possession]])
3:1	mnd4		rc://*/ta/man/translate/figs-abstractnouns	τῆς ὁμολογίας ἡμῶν	1	If your language does not use an abstract noun for the idea behind **confession**, you could express the idea by using a verb such as “confess” or “believe.” Alternate translation: “whom we confess” or “in whom we believe” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
3:2	m4dh		rc://*/ta/man/translate/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://*/ta/man/translate/writing-pronouns]])
3:2	my64		rc://*/ta/man/translate/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://*/ta/man/translate/translate-names]])
3:2	u5qc		rc://*/ta/man/translate/figs-extrainfo	ὡς καὶ Μωϋσῆς ἐν τῷ οἴκῳ αὐτοῦ	1	Here the author uses words that are very similar to the Greek translation of [Numbers 12:7](../../num/12/07.md). It is possible that he is thinking of that verse or directly referencing it. However, he does not introduce the words as a quotation or indicate that he is referring to another text. So, you should not include any quotation information in your translation. If you wish to refer to [Numbers 12:7](../../num/12/07.md), you could do so with a footnote. (See: [[rc://*/ta/man/translate/figs-extrainfo]])
3:2	eqp7		rc://*/ta/man/translate/figs-metaphor	ἐν τῷ οἴκῳ αὐτοῦ	1	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://*/ta/man/translate/figs-metaphor]])
3:2	k4u8		rc://*/ta/man/translate/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://*/ta/man/translate/writing-pronouns]])
3:2	wnzn		rc://*/ta/man/translate/translate-textvariants	τῷ οἴκῳ αὐτοῦ	1	Instead of **his house**, many ancient manuscripts have the phrase “all his house.” This phrase is in the Old Testament story about **Moses** (see [Numbers 12:7](../../num/12/07.md)). So, it is possible that scribes added “all” to **his house** because they knew this passage. Unless there is a good reason to use “all his house,” you should use **his house**. (See: [[rc://*/ta/man/translate/translate-textvariants]])
3:3	os46		rc://*/ta/man/translate/translate-versebridge		0	To help your readers understand the author’s main point in this verse and the next one, you could combine both verses into a verse bridge. You could put the general principle about buildings and builders in a first sentence and the application of that general principle in a second sentence. Alternate translation: “For every house is built by someone, and the one building the house has greater honor than the house. According to that much, since God is the one who built all things, this one has been considered worthy of greater glory than Moses.” (See: [[rc://*/ta/man/translate/translate-versebridge]])
3:3	b1zp		rc://*/ta/man/translate/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://*/ta/man/translate/writing-pronouns]])
3:3	py5n		rc://*/ta/man/translate/figs-activepassive	οὗτος & ἠξίωται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who **has been considered worthy** rather than focusing on the person doing the “considering.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God has considered this one worthy” (See: [[rc://*/ta/man/translate/figs-activepassive]])
3:3	yl7d		rc://*/ta/man/translate/figs-abstractnouns	πλείονος & δόξης	1	If your language does not use an abstract noun for the idea behind **glory**, you could express the idea by using an adjective such as “glorious.” Alternate translation: “to be more glorious” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
3:3	c7er		rc://*/ta/man/translate/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://*/ta/man/translate/translate-names]])
3:3	w8v5		rc://*/ta/man/translate/figs-abstractnouns	πλείονα τιμὴν ἔχει & ὁ κατασκευάσας αὐτόν	1	If your language does not use an abstract noun for the idea behind **honor**, you could express the idea by using an adjective such as “honorable.” Alternate translation: “more honorable the one building the house is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
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”
3:4	wvw1		rc://*/ta/man/translate/figs-activepassive	πᾶς & οἶκος κατασκευάζεται ὑπό τινος	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the **house** that is **built** rather than focusing on the person doing the “building.” Alternate translation: “someone built every house” (See: [[rc://*/ta/man/translate/figs-activepassive]])
3:4	aya1			πᾶς & οἶκος	1	Here, just as in [3:3](../03/03.md), the author uses **house** nonfiguratively to refer to a building or structure. He wants his readers to apply what is true about a **house** (the building) to the “house” (the people). If you used a different word for “house” in the previous verses, make sure that your readers know that the author is drawing a comparison between people and houses here. Alternate translation: “every structure”
3:4	f8n8		rc://*/ta/man/translate/figs-metaphor	ὁ & πάντα κατασκευάσας	1	Here the author speaks as if everything that God created were a “house” that God **built**. He speaks in this to connect God’s act of creation with the “house” and “building” language. Use the same word or phrase here that you used for **built** earlier in the verse. If necessary, you could express the idea with an analogy. Alternate translation: “the one who was like a builder when he created all things” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:5	c8wh		rc://*/ta/man/translate/figs-extrainfo	Μωϋσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ, ὡς θεράπων	1	Here, just as in [3:2](../03/02.md), the author uses words that are very similar to the Greek translation of [Numbers 12:7](../../num/12/07.md). It is possible that he is thinking of that verse or directly referencing it. However, he does not introduce the words as a quotation or indicate that he is referring to another text. So, you should not include any quotation information in your translation. If you wish to refer to [Numbers 12:7](../../num/12/07.md), you could do so with a footnote. (See: [[rc://*/ta/man/translate/figs-extrainfo]])
3:5	zjna		rc://*/ta/man/translate/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://*/ta/man/translate/translate-names]])
3:5	d57q		rc://*/ta/man/translate/figs-metaphor	ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ	1	Here, **house** figuratively refers to a group of people, here the Israelites. See how you translated **house** in [Hebrews 3:2](../03/02.md). Alternate translation: “among God’s entire tribe” or “in his entire clan” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:5	uz5d		rc://*/ta/man/translate/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://*/ta/man/translate/writing-pronouns]])
3:5	m4xr		rc://*/ta/man/translate/figs-abstractnouns	εἰς μαρτύριον τῶν	1	If your language does not use an abstract noun for the idea behind **testimony**, you could express the idea by using a verb such as “testify” or “proclaim.” Alternate translation: “to testify to the things that” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
3:5	u37w		rc://*/ta/man/translate/figs-explicit	τῶν λαληθησομένων	1	Here the author does not clarify what exactly is **spoken**. He may be referring to what God the Father said about the Son in chapter 1, or he could be referring in general to the good news about Jesus. If your readers need to know what is **spoken**, you could make it more explicit. Alternate translation: “of the good news that would be spoken in the future” or “of the things that would be spoken about Jesus in the future” (See: [[rc://*/ta/man/translate/figs-explicit]])
3:5	gt8c		rc://*/ta/man/translate/figs-activepassive	λαληθησομένων	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the words that are **spoken** rather than focusing on the person doing the “speaking.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God would speak in the future” (See: [[rc://*/ta/man/translate/figs-activepassive]])
3:6	nsfg		rc://*/ta/man/translate/figs-ellipsis	Χριστὸς & ὡς Υἱὸς	1	Here the author omits some words that may be needed in your language to make a complete thought. He omits these words because he stated them in the previous verse (“was faithful”). If your language needs these words to make a complete thought, you could include them here. Alternate translation: “Christ was faithful as a Son” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
3:6	dgt5		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Υἱὸς	1	**Son** is an important title for Jesus, the Son of God. See how you translated this word in [1:2](../01/02.md). (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
3:6	pfrj		rc://*/ta/man/translate/figs-explicit	ἐπὶ τὸν οἶκον αὐτοῦ	1	Here, **over his house** contrasts with how Moses was “in his entire house” (see [3:5](../03/05.md)). The phrase **over his house** indicates that the **Son** rules or is in charge of the **house**. If your readers would misunderstand the implications of **over his house**, you could make them explicit. Alternate translation: “in charge of his house” (See: [[rc://*/ta/man/translate/figs-explicit]])
3:6	djm7		rc://*/ta/man/translate/figs-metaphor	ἐπὶ τὸν οἶκον αὐτοῦ, οὗ οἶκός ἐσμεν ἡμεῖς	1	Here, **house** figuratively refers to a group of people, here God’s people. See how you translated house in [3:2](../03/02.md). Alternate translation: “over his clan (whose clan we are” (See: [[rc://*/ta/man/translate/figs-metaphor]])
3:6	x89x		rc://*/ta/man/translate/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://*/ta/man/translate/writing-pronouns]])
3:6	u94p		rc://*/ta/man/translate/figs-infostructure	οἶκον & οὗ οἶκός ἐσμεν ἡμεῖς, ἐὰν τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος κατάσχωμεν.	1	This sentence transitions from what the author has said about God’s **house**, Jesus, and Moses to an exhortation to continue to **hold fast**. The ULT has connected the sentence to the preceding information but put it in parentheses to indicate that it is slightly disconnected. Consider a natural way to include a transition sentence in your language. Alternate translation: “house. We are his house if we hold fast to the confidence and the boasting of our hope.” (See: [[rc://*/ta/man/translate/figs-infostructure]])
3:6	tlak		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	ἐὰν	1	Here the author uses the conditional form to show that “holding fast” leads to being God’s **house**. If the conditional form does not indicate a cause and effect relationship like this in your language, you could express the **if** statement in a way that does show the relationship. Alternate translation: “given that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]])
3:6	v817		rc://*/ta/man/translate/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://*/ta/man/translate/translate-unknown]])
3:6	kp9y		rc://*/ta/man/translate/figs-abstractnouns	τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος κατάσχωμεν	1	If your language does not use abstract nouns for the ideas behind **confidence**, **boasting**, and **hope**, you could express 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://*/ta/man/translate/figs-abstractnouns]])
3:6	br2z		rc://*/ta/man/translate/figs-possession	τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος	1	Here the author uses the possessive form to describe **confidence** and **boasting** about or concerning **{our} hope**. If 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://*/ta/man/translate/figs-possession]])
3:7	qry7		rc://*/ta/man/translate/grammar-connect-logic-result	διό	1	Here, **Therefore** introduces an exhortation that is based on the claim from the previous verse that we are his “house” as long as “we hold fast” (see [3:6](../03/06.md)). If your readers would misunderstand **Therefore**, you could use a word or phrase that introduces an exhortation that is based on a previous statement. Alternate translation: “So then”(See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
3:7	c4sl		rc://*/ta/man/translate/writing-quotations	καθὼς λέγει τὸ Πνεῦμα τὸ Ἅγιον	1	# General Information:\n\nHere and in the next four verses, the author quotes from an important text, the Old Testament. The audience would have understood that this was a quotation from the Old Testament, here from [Psalm 95:7b–11](../../psa/95/07.md), which refers to a story that can be found in [Numbers 14:1–38](../../num/14/01.md). See the chapter introduction for more information about this story. Since the author introduces this quotation as words that the **Holy Spirit says**, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “as says the Holy Spirit” (See: [[rc://*/ta/man/translate/writing-quotations]])
3:7	vcio		rc://*/ta/man/translate/figs-quotations	καθὼς λέγει τὸ Πνεῦμα τὸ Ἅγιον, σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε	1	If you do not use this form in your language, you could translate the clause as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the next four verses as an indirect quote as well. Alternate translation: “you should do just what the Holy Spirit says: that today, if you hear his voice” (See: [[rc://*/ta/man/translate/figs-quotations]])
3:7	ntzk		rc://*/ta/man/translate/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://*/ta/man/translate/translate-unknown]])
3:7	u66q		rc://*/ta/man/translate/grammar-connect-condition-fact	ἐὰν	1	Here the author is speaking as if “hearing his voice” were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what the author is saying is not certain, then you could express the idea by using a word such as “when.” Alternate translation: “whenever” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
3:7	vjjn		rc://*/ta/man/translate/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://*/ta/man/translate/writing-pronouns]])
3:8	i2je		rc://*/ta/man/translate/figs-quotations	μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ, κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ, ἐν τῇ ἐρήμῳ,	1	If you do not use this form in your language, you could translate this verse as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the surrounding verses as an indirect quote as well. Alternate translation: “you should not harden your hearts as in the provocation, during the day of testing in the wilderness” (See: [[rc://*/ta/man/translate/figs-quotations]])
3:8	gl2k		rc://*/ta/man/translate/figs-idiom	μὴ σκληρύνητε τὰς καρδίας ὑμῶν	1	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://*/ta/man/translate/figs-idiom]])
3:8	uu0d		rc://*/ta/man/translate/figs-explicit	ὡς ἐν τῷ παραπικρασμῷ, κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ, ἐν τῇ ἐρήμῳ	1	While the quotation primarily refers to the story about how the Israelites did not enter the land that God promised them (see [Numbers 14:1–38](../../num/14/01.md)), there is another story that the author of the quotation may be referring to. In [Exodus 17:1–7](../../exo/17/01.md), the Israelites are thirsty while they are in the **wilderness**, and they “provoke” and “test” God by complaining. God provides water for them, and Moses names one of the places where they were “Testing” (see [Exodus 17:7](../../exo/17/07.md)). It is quite possible that the author of the quotation is thinking about this story. If 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://*/ta/man/translate/figs-explicit]])
3:8	lik3		rc://*/ta/man/translate/figs-abstractnouns	ἐν τῷ παραπικρασμῷ	1	If your language does not use an abstract noun for the idea behind **provocation**, you could express the idea by using a verb such as “provoke.” Alternate translation: “when God was provoked” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
3:8	kddy		rc://*/ta/man/translate/figs-possession	τὴν ἡμέραν τοῦ πειρασμοῦ	1	Here the author uses the possessive form to identify a **day** on which **testing** occurred. If 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://*/ta/man/translate/figs-possession]])
3:9	e6n7		rc://*/ta/man/translate/figs-quotations	οὗ ἐπείρασαν οἱ πατέρες ὑμῶν ἐν δοκιμασίᾳ, καὶ εἶδον τὰ ἔργα μου,	1	# General Information:\n\nIf you do not use this form in your language, you could translate this verse as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the surrounding verses as an indirect quote as well. Alternate translation: “where your fathers tested him by examination, and they saw his works” (See: [[rc://*/ta/man/translate/figs-quotations]])
3:9	i3wb		rc://*/ta/man/translate/translate-kinship	οἱ πατέρες ὑμῶν	1	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://*/ta/man/translate/translate-kinship]])
3:9	bbzv		rc://*/ta/man/translate/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://*/ta/man/translate/figs-gendernotations]])
3:9	uj2z		rc://*/ta/man/translate/figs-123person	οὗ ἐπείρασαν οἱ πατέρες ὑμῶν & μου	1	Beginning in this verse, God speaks directly using first person pronouns. In the previous two verses, the author of the quotation refers to God in the third person. If 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://*/ta/man/translate/figs-123person]])
3:9	td5w		rc://*/ta/man/translate/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://*/ta/man/translate/figs-doublet]])
3:9	q7c2		rc://*/ta/man/translate/figs-abstractnouns	ἐν δοκιμασίᾳ	1	If your language does not use an abstract noun for the idea behind **examination**, you could express the idea by using a verb such as “examine.” Alternate translation: “by examining me” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
3:9	k3kf		rc://*/ta/man/translate/figs-abstractnouns	τὰ ἔργα μου	1	If your language does not use an abstract noun for the idea behind **works**, you could express the idea by using a verb such as “perform” or “do.” Alternate translation: “what I performed” or “what I did” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
3:9	fg7n		rc://*/ta/man/translate/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://*/ta/man/translate/figs-explicit]])
3:10	cgs9		rc://*/ta/man/translate/figs-quotations	τεσσεράκοντα ἔτη. διὸ προσώχθισα τῇ γενεᾷ ταύτῃ, καὶ εἶπον, ἀεὶ πλανῶνται τῇ καρδίᾳ; αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου	1	If you do not use this form in your language, you could translate this verse as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the surrounding verses as an indirect quote as well. Alternate translation: “for 40 years. Therefore, he was upset with that generation, and he said, ‘They are always going astray in their hearts, and they have not known my ways.’” (See: [[rc://*/ta/man/translate/figs-quotations]])
3:10	qap2		rc://*/ta/man/translate/figs-infostructure	τεσσεράκοντα ἔτη	1	Here, **for 40 years** goes with the end of the previous verse and tells how long “they saw my works”([3:9](../03/09.md)). You could include these words at the end of verse 9, or you could include them here in verse 10 and show with punctuation that they belong with the previous sentence. (See: [[rc://*/ta/man/translate/figs-infostructure]])
3:10	upb8		rc://*/ta/man/translate/translate-unknown	προσώχθισα	1	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://*/ta/man/translate/translate-unknown]])
3:10	ohlh		rc://*/ta/man/translate/figs-123person	διὸ προσώχθισα & εἶπον	1	Just as in [3:9](../03/09.md), God speaks directly using first person pronouns. However, in [3:7–8](../03/07.md), the author of the quotation refers to God in the third person. Use the same translation strategy that you used in [3:9](../03/09.md). Alternate translation: “Therefore, as God says, I was upset … I said” (See: [[rc://*/ta/man/translate/figs-123person]])
3:10	bfu5		rc://*/ta/man/translate/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://*/ta/man/translate/figs-quotesinquotes]])
3:10	lz7n		rc://*/ta/man/translate/figs-parallelism	ἀεὶ πλανῶνται τῇ καρδίᾳ; αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου	1	Here the quotation includes two statements that mean almost the same thing. This was considered good poetry in the author’s culture. If 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://*/ta/man/translate/figs-parallelism]])
3:10	kh4v		rc://*/ta/man/translate/figs-metaphor	ἀεὶ πλανῶνται	1	Here the author of the quotation speaks as if the Israelites were traveling down the wrong road. He speaks in this way to indicate that they were not following God properly. Someone who is **going astray** does not want to do what is right. If 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://*/ta/man/translate/figs-metaphor]])
3:10	rmqh		rc://*/ta/man/translate/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://*/ta/man/translate/figs-metonymy]])
3:10	l5t7		rc://*/ta/man/translate/figs-metaphor	τὰς ὁδούς μου	1	Here, God speaks as if he has **ways** or paths on which he walks. When the audience does not know these **ways**, that means that they do not know what God wants or values. If 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://*/ta/man/translate/figs-metaphor]])
3:11	mu48		rc://*/ta/man/translate/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://*/ta/man/translate/grammar-connect-words-phrases]])
3:11	ipk1		rc://*/ta/man/translate/figs-quotations	ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου.	1	If you do not use this form in your language, you could translate this verse as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in previous verses as an indirect quote as well. Alternate translation: “for 40 years. Therefore, he was 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://*/ta/man/translate/figs-quotations]])
3:11	yyhz		rc://*/ta/man/translate/figs-abstractnouns	ἐν τῇ ὀργῇ μου	1	If your language does not use an abstract noun for the idea behind **wrath**, you could express the idea by using an adjective such as “wrathful” or “angry.” Alternate translation: “as I was wrathful” or “angrily” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
3:11	kl9e		rc://*/ta/man/translate/figs-quotesinquotes	ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου.	1	If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “I swore in my wrath that they would never enter into my rest … !” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]])
3:11	h967		rc://*/ta/man/translate/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://*/ta/man/translate/grammar-connect-condition-contrary]])
3:11	tz3l		rc://*/ta/man/translate/figs-explicit	εἰσελεύσονται εἰς τὴν κατάπαυσίν μου	1	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://*/ta/man/translate/figs-explicit]])
3:11	tsov		rc://*/ta/man/translate/figs-abstractnouns	κατάπαυσίν μου	1	If your language does not use an abstract noun for the idea behind **rest**, you could express the idea by using a verb such as “rest.” Make sure that your translation fits with the option you chose in the previous verse. Alternate translation: “the way that I rest” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
3:12	m9tf			βλέπετε	1	Alternate translation: “Be careful”
3:12	gv84		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	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://*/ta/man/translate/figs-gendernotations]])
3:12	lma5		rc://*/ta/man/translate/figs-metonymy	ἔν τινι ὑμῶν καρδία πονηρὰ ἀπιστίας	1	In the author’s culture, the **heart** is the place where humans think and plan. If your readers would misunderstand **heart**, you could refer to the place where humans think in your culture or express the idea nonfiguratively. See how you translated “hearts” in [3:10](../03/10.md). Alternate translation: “in any of you a wicked mind of unbelief” or “wicked thinking of unbelief in any of you” (See: [[rc://*/ta/man/translate/figs-metonymy]])
3:12	gua2		rc://*/ta/man/translate/figs-possession	καρδία πονηρὰ ἀπιστίας	1	Here the author uses the possessive form to describe a **heart** that is characterized by **unbelief**. If 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://*/ta/man/translate/figs-possession]])
3:12	d5ny		rc://*/ta/man/translate/figs-abstractnouns	ἀπιστίας	1	If your language does not use an abstract noun for the idea behind **unbelief**, you could express the idea by using a verb such as “disbelieve” or an adjective such as “unbelieving.” Alternate translation: “that disbelieves” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
3:12	msir		rc://*/ta/man/translate/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://*/ta/man/translate/grammar-connect-time-simultaneous]])
3:12	d2j6		rc://*/ta/man/translate/figs-metaphor	ἐν τῷ ἀποστῆναι ἀπὸ	1	Here the author speaks of rejecting or failing to follow God as if the person “fell away” from where God is. If 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://*/ta/man/translate/figs-metaphor]])
3:12	kjm7		rc://*/ta/man/translate/figs-idiom	Θεοῦ ζῶντος	1	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://*/ta/man/translate/figs-idiom]])
3:13	d3k2		rc://*/ta/man/translate/writing-quotations	ἄχρις οὗ, τὸ σήμερον, καλεῖται	1	Here the author refers to **today** in such a way that the audience would know that he was referring to how the quotation used the word **today** (see [3:7](../03/07.md)). Use a form in your language that shows that the author is referring back to the quotation. Alternate translation: “as long as it is called ‘today,’ as the psalmist wrote,” (See: [[rc://*/ta/man/translate/writing-quotations]])
3:13	jn9s		rc://*/ta/man/translate/figs-idiom	ἄχρις οὗ, τὸ σήμερον, καλεῖται	1	Here the author speaks about a time that we call **today**. We call every day **today**, so this phrase means that we should **exhort one another** all the time. However, since the author uses **today** because the author of the quotation uses it, make sure that you use the same words that you used to translate **today** in [3:7](../03/07.md). Alternate translation: “as long as we live in the time that we call ‘this day’” (See: [[rc://*/ta/man/translate/figs-idiom]])
3:13	m1e7		rc://*/ta/man/translate/figs-activepassive	μὴ σκληρυνθῇ τις ἐξ ὑμῶν ἀπάτῃ τῆς ἁμαρτίας	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **hardened** rather than focusing on what does the “hardening.” Alternate translation: “the deceitfulness of sin hardens no one among you” (See: [[rc://*/ta/man/translate/figs-activepassive]])
3:13	b198		rc://*/ta/man/translate/figs-metaphor	σκληρυνθῇ & ἀπάτῃ τῆς ἁμαρτίας	1	Here the author speaks of becoming stubborn or unwilling to obey or trust in God as if the person were **hardened**. If 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://*/ta/man/translate/figs-metaphor]])
3:13	enjy		rc://*/ta/man/translate/figs-possession	ἀπάτῃ τῆς ἁμαρτίας	1	Here the author uses the possessive form to characterize **sin** as something that has **deceitfulness**. If 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://*/ta/man/translate/figs-possession]])
3:13	sye2		rc://*/ta/man/translate/figs-abstractnouns	ἀπάτῃ τῆς ἁμαρτίας	1	If your language does not use an abstract noun for the idea behind **deceitfulness**, you could express the idea by using a verb such as “deceive” or an adjective such as “deceitful.” Alternate translation: “by how sin deceives” or “by deceitful sin” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
3:14	znu5		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	# General Information:\n\nHere, **For** introduces a reason why the audience should “exhort one another”(see [3:13](../03/13.md)). If your readers would misunderstand **For**, you could use a word or phrase that introduces a reason for an exhortation. Alternate translation: “You should do that because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
3:14	f52j		rc://*/ta/man/translate/figs-possession	μέτοχοι & τοῦ Χριστοῦ γεγόναμεν	1	Here the author uses the possessive form to indicate that believers “share” **Christ**. See how you translated **sharers** in [3:1](../03/01.md). More specifically, **sharers of Christ** could mean that believers: (1) “share” the promise and the blessings together with **Christ**. Alternate translation: “we have with Christ shared the blessings” (2) “share” or participate in **Christ** himself. Alternate translation: “we have shared in Christ” or “we have participated in Christ” (See: [[rc://*/ta/man/translate/figs-possession]])
3:14	e753		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	ἐάνπερ	1	Here the author uses the conditional form to show that “holding firm” leads to being **sharers of Christ**. If the conditional form does not indicate a cause and effect relationship like this in your language, you could express the **if** statement in a way that does show the relationship. Alternate translation: “given that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]])
3:14	zskg		rc://*/ta/man/translate/translate-unknown	βεβαίαν κατάσχωμεν	1	Here, **hold firm** refers to continuing to firmly believe or trust something, particularly something that one has been told. If your readers would misunderstand **hold firm**, you could use a word or phrase that refers to continuing to believe or trust. See how you expressed the similar idea in [3:6](../03/06.md). Alternate translation: “we tightly grasp” or “we remain in” (See: [[rc://*/ta/man/translate/translate-unknown]])
3:14	j3aq		rc://*/ta/man/translate/figs-abstractnouns	τὴν ἀρχὴν τῆς ὑποστάσεως	1	If your language does not use abstract nouns for the ideas behind **beginning** and **confidence**, you could express the ideas by using verbs such as “began” and “trust.” Alternate translation: “from the time when we first believed in him” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
3:14	l9en		rc://*/ta/man/translate/figs-euphemism	μέχρι τέλους	1	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://*/ta/man/translate/figs-euphemism]])
3:15	yxn7		rc://*/ta/man/translate/figs-infostructure	ἐν τῷ λέγεσθαι	1	This verse could: (1) conclude the exhortations in [3:12–14](../03/12.md) by stating when the audience should follow these exhortations. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “Do these things while it is said” (2) introduce what will be discussed in [3:16–19](../03/16.md). If you use the following alternate translation, you may need to add a period before it. Alternate translation: “Hear again what is said:” (See: [[rc://*/ta/man/translate/figs-infostructure]])
3:15	bym1		rc://*/ta/man/translate/figs-activepassive	λέγεσθαι	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **said** rather than focusing on the person doing the “saying.” If you must state who did the action, the author implies that the “Holy Spirit” did it (see [3:7](../03/07.md). Alternate translation: “during the time when the Holy Spirit speaks” (See: [[rc://*/ta/man/translate/figs-activepassive]])
3:15	wa11		rc://*/ta/man/translate/writing-quotations	ἐν τῷ λέγεσθαι	1	Here the author uses **it is said** to requote a part of the quotation that he introduced earlier (see especially [3:7b–8a](../03/07.md)). If your readers would misunderstand that the author is requoting the previous quotation to focus on a specific portion of it, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “while the words I have already quoted are said” (See: [[rc://*/ta/man/translate/writing-quotations]])
3:15	j8dh		rc://*/ta/man/translate/figs-quotations	ἐν τῷ λέγεσθαι, σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ.	1	If you do not use this form in your language, you could translate the clause as an indirect quote instead of as a direct quote. Alternate translation: “while it is said that today, if you hear his voice, you should not harden your hearts as in the rebellion” (See: [[rc://*/ta/man/translate/figs-quotations]])
3:15	zn0d			σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ	1	Since the author repeats here the same words that he quoted in [3:7b–8a](../03/07.md), you should translate these words in exactly the same way as you did in those verses.
3:16	inhs		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, **For** introduces [3:16–19](../03/16.md), which further explain the quotation. If your readers would misunderstand **For**, you could use a word or phrase that introduces an explanation. Alternate translation: “In the quotation,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
3:16	b4jy		rc://*/ta/man/translate/figs-rquestion	τίνες & ἀκούσαντες παρεπίκραναν? ἀλλ’ οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωϋσέως?	1	The author does not ask these questions because he is looking for information. Rather, he asks them to involve the audience in what he is arguing. The second question gives the answer to the first question: “it was those who came out from Egypt through Moses.” If 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://*/ta/man/translate/figs-rquestion]])
3:16	pwl2		rc://*/ta/man/translate/figs-distinguish	ἀκούσαντες & ἐξελθόντες	1	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://*/ta/man/translate/figs-distinguish]])
3:16	ldi4			ἀκούσαντες παρεπίκραναν	1	The author uses **heard** and **provoked** to refer back to the words that the quotation used. See how you translated “hear his voice” in [3:7](../03/07.md) and “provocation” in [3:8](../03/08.md). Alternate translation: “who heard his voice participated in the provocation”
3:16	yfdd		rc://*/ta/man/translate/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://*/ta/man/translate/figs-go]])
3:16	j14d		rc://*/ta/man/translate/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://*/ta/man/translate/translate-names]])
3:16	djja		rc://*/ta/man/translate/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://*/ta/man/translate/translate-names]])
3:17	swy4		rc://*/ta/man/translate/figs-rquestion	τίσιν & προσώχθισεν τεσσεράκοντα ἔτη? οὐχὶ τοῖς ἁμαρτήσασιν, ὧν τὰ κῶλα ἔπεσεν ἐν τῇ ἐρήμῳ?	1	The author does not ask these questions because he is looking for information. Rather, he asks them to involve the audience in what he is arguing. The second question gives the answer to the first question: “it was those who sinned, whose corpses fell in the wilderness.” If 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://*/ta/man/translate/figs-rquestion]])
3:17	goid			προσώχθισεν τεσσεράκοντα ἔτη	1	The author uses **was he upset** and **for 40 years** to refer back to the words that the quotation used. See how you translated “I was upset” and “for 40 years” in [3:10](../03/10.md). Alternate translation: “was he displeased for those 40 years”
3:17	uhga		rc://*/ta/man/translate/figs-idiom	ὧν τὰ κῶλα ἔπεσεν ἐν τῇ ἐρήμῳ	1	The author uses these words because he found them in [Numbers 14:29](../../num/14/29.md), where God tells Moses what is going to happen to **those who sinned**. The phrase **corpses fell** refers to people dying. If 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://*/ta/man/translate/figs-idiom]])
3:18	l1gc		rc://*/ta/man/translate/figs-rquestion	τίσιν & ὤμοσεν μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν αὐτοῦ, εἰ μὴ τοῖς ἀπειθήσασιν?	1	The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The second half of the question gives the answer to the first half: “it was those who disobeyed.” If 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://*/ta/man/translate/figs-rquestion]])
3:18	q16u			ὤμοσεν μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν αὐτοῦ	1	The author uses **they would not enter into his rest** to refer back to the words that the quotation used. See how you translated “If they will enter into my rest” in [3:11](../03/11.md). Alternate translation: “did he swear, ‘they will never enter into my rest,’”
3:19	impp		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ	1	Here, **And** introduces a summary or conclusion for the argument, especially for what the author has said in [3:16–18](../03/16.md). If your readers would misunderstand **And**, you could use a word or phrase that introduces a summary or conclusion. Alternate translation: “Therefore,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
3:19	henz		rc://*/ta/man/translate/figs-infostructure	βλέπομεν ὅτι οὐκ ἠδυνήθησαν εἰσελθεῖν δι’ ἀπιστίαν	1	If your language would naturally put the reason before the result, you could rearrange the sentence. The author puts **because of unbelief** last in order to emphasize it, so use a form that emphasizes this phrase. Alternate translation: “we that it was because of unbelief that they were not able to enter”(See: [[rc://*/ta/man/translate/figs-infostructure]])
3:19	u2mo		rc://*/ta/man/translate/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://*/ta/man/translate/figs-metaphor]])
3:19	evf1		rc://*/ta/man/translate/figs-explicit	εἰσελθεῖν	1	Here the author uses **enter** to refer back to the words that the quotation used. Translate **enter** the same way that you did in [3:11](../03/11.md). If your readers would misunderstand that **enter** refers back to this quotation, you could make the reference more explicit. Alternate translation: “to enter into God’s rest” (See: [[rc://*/ta/man/translate/figs-explicit]])
3:19	x18z		rc://*/ta/man/translate/figs-abstractnouns	δι’ ἀπιστίαν	1	If your language does not use an abstract noun for the idea behind **unbelief**, you could express the idea by using a verbal phrase such as “did not believe” or an adjective such as “unbelieving.” Alternate translation: “because they were unbelieving” or “because they refused to believe” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
4:intro	u72n				0	# Hebrews 4 General Notes\n\n## Structure and Formatting\n\n3. Example of the wilderness generation (3:1–4:13)\n     * Exhortation: Strive to enter the rest! (3:7–4:11)\n     * Exhortation: The power of God’s word (4:12–13)\n4. Summary statement (4:14–16)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [4:3–5](../04/03.md), [7](../04/07.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### God’s rest\n\nThe author continues to refer to “rest” in this chapter. This time, he also includes how God “rested” after he created everything. Continue to translate “rest” the way you did in chapter 3. (See: [[rc://*/tw/dict/bible/other/rest]])\n\n### “Today”\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” Much like in the previous chapter, the author references “today” several times (see [4:7–8](../04/07.md)). In [4:7](../04/07.md), he refers to how we always call the current day “today.” This means that the “rest” is available “today,” or right now. In [4:8](../04/08.md), the author refers to “another day” that happens after Joshua led the Israelites into the promised land. This refers again to “today” from the Psalm quotation. In these verses, translate “today” with a word or phrase that someone would use for the current day or time, and translate “day” so that it is clear that it refers to “today.” (See: [[rc://*/tw/dict/bible/other/biblicaltimeday]])\n\n### Joshua, David, and the audience\n\nIn [4:7–9](../04/07.md), the author makes an argument that is based on sequence in time. First, Joshua led the Israelites into the promised land. Many years later, God spoke through David that people could enter the rest “today.” Finally, the author quotes these words to his audience after Jesus died and rose again. The author’s point is that what Joshua led the Israelites into could not count as “rest” because David was still speaking about entering the “rest” many years later. The author argues that this means that the words about entering the rest still apply when he himself is writing this letter. When you translate these verses, make sure that your readers understand that the author is making an argument based on sequence. (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]])\n\n### Jesus the high priest\n\nIn [4:14–15](../04/14.md), much like in [2:17](../02/17.md), the author refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. Here the author begins to develop that theme by showing that Jesus is a sympathetic and merciful high priest. Translate “high priest” like you did in [2:17](../02/17.md). (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n## Important Figures of Speech in this Chapter\n\n### The word of God as a sword\n\nIn [4:12](../04/12.md), the author says that God’s word is “sharper than any two-edged sword,” and it can “pierce” and “divide” people’s joints and marrow and their souls and spirits. The author makes this comparison because he wants to show that God uses his “word” to discern and judge everything, even things that are very hard to know or understand. Just like a sharp sword can cut anything apart, even things that are securely fastened together, so God uses his “word” to get to the core of what every person is and thinks. If possible, preserve the comparison between God’s word and a sharp blade, since this is an important metaphor that appears in other biblical books. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Who “speaks” the quotations?\n\nIn [4:3–5](../04/03.md), [7](../04/07.md), the author refers to the person who “speaks” the quotations as “he.” Since the author identified the Holy Spirit as the one who “speaks” Psalm 95, it is likely that he is referring to the Holy Spirit again as the speaker of these quotations. However, it is also possible that the author means that God considered as a whole speaks these quotations, or perhaps the author is avoiding identifying the speaker. If possible, preserve the ambiguity by referring simply to “he” or an unnamed person. If necessary, you could make it more explicit that the “Holy Spirit” or “God” speaks these words. (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### The logic of [4:3–7](../04/03.md)\n\nIn [4:3–7](../04/03.md), the author uses [Genesis 2:2](../../gen/02/02.md) to comment on [Psalm 95:11](../../psa/95/11.md). This is a complicated argument, and it is likely that the author is making several points. \n\nFirst (1), he could be identifying the “rest” as the result of God’s “works.” In other words, the “rest” is something that God finished and then enjoyed on the seventh day. The author uses [Genesis 2:2](../../gen/02/02.md) to show that the “rest” has been completed since God created the world. This means that the “rest” to which [Psalm 95:11](../../psa/95/11.md) refers has been available since then. This explains why the author says that the “rest” remains for some to enter (see [4:6](../04/06.md)). \n\nSecond (2), he could be using what [Genesis 2:2](../../gen/02/02.md) says about “rest” to define what “rest” means in [Psalm 95:11](../../psa/95/11.md). In the Psalm, the “rest” would have originally referred primarily to the promised land. However, the author uses how God “rested” on the seventh day to define the “rest” primarily as something that people do with God rather than as a place. This explains why the author defines “entering the rest” as “resting from works” (see [4:10](../04/10.md)).\n\nSince the author does not include much explanation and instead quotes the two verses together, you should also put the two verses together without including much explanation. See the notes for specific translation decisions. The author gives some conclusions in [4:6–10](../04/06.md), so focus on translating these verses clearly.
4:1	ay25		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, **Therefore** introduces an exhortation that is based on everything that the author has said about the Israelite ancestors in [3:7–19](../03/07.md). If your readers would misunderstand **Therefore**, you could use a word or phrase that introduces an exhortation that is based on what has been said. Alternate translation: “Because what I have just said is true” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
4:1	n98m		rc://*/ta/man/translate/figs-doublenegatives	φοβηθῶμεν & μήποτε καταλειπομένης	1	# Connecting Statement:\n\nIf 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://*/ta/man/translate/figs-doublenegatives]])
4:1	ti1x		rc://*/ta/man/translate/figs-idiom	μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ	1	When a **promise** **remains**, people can still receive what is promised. In other words, the promise is still valid or true. If 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://*/ta/man/translate/figs-idiom]])
4:1	zta2		rc://*/ta/man/translate/figs-abstractnouns	μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ	1	If your language does not use an abstract noun for the idea behind **promise**, you could express the idea by using a verb such as “promise.” Alternate translation: “lest while what God has promised about entering into his rest remains” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
4:1	gg3v		rc://*/ta/man/translate/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://*/ta/man/translate/figs-explicit]])
4:1	ev85		rc://*/ta/man/translate/figs-abstractnouns	τὴν κατάπαυσιν αὐτοῦ	1	If your language does not use an abstract noun for the idea behind **rest**, you could express the idea by using a verb such as “rest.” Make sure that your translation fits with the option you chose in the previous note for what **rest** means. Alternate translation: “the way that God rests” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
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”
4:2	ioq6		rc://*/ta/man/translate/grammar-connect-words-phrases	γάρ	1	Here, **For** introduces a further explanation of why we should “be afraid” ([4:1](../04/01.md)). The author’s point is that **they** received the promise of rest, but they did not receive rest because they disobeyed. Since **we** are in the same situation and have also received the promise of rest, we need to “be afraid” that what happened to **them** will happen to **us**. If your readers would misunderstand **For**, you could use a word or phrase that introduces an explanation. Alternate translation: “That is especially true because” or “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
4:2	m74h		rc://*/ta/man/translate/figs-activepassive	καὶ & ἐσμεν εὐηγγελισμένοι καθάπερ κἀκεῖνοι	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those to whom the **good news** is **proclaimed** rather than focusing on the person doing the “proclaiming.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “we also listened to the good news just as they did” or “someone proclaimed the good news to us also just as to them” (See: [[rc://*/ta/man/translate/figs-activepassive]])
4:2	zc7k		rc://*/ta/man/translate/figs-ellipsis	καθάπερ κἀκεῖνοι	1	This phrase leaves out some words that many languages might need to be complete. If 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://*/ta/man/translate/figs-ellipsis]])
4:2	znk9		rc://*/ta/man/translate/writing-pronouns	κἀκεῖνοι & ἐκείνους	1	Here, **them** refers to the Israelites whom God led out of Egypt and who died in the wilderness without entering the rest (see [3:16–19](../03/16.md)). If your readers would not know to whom **them** refers, you could make it explicit. Alternate translation: “to the Israelite ancestors also … them” or “to that generation also … them” (See: [[rc://*/ta/man/translate/writing-pronouns]])
4:2	qtgc		rc://*/ta/man/translate/figs-possession	ὁ λόγος τῆς ἀκοῆς	1	Here the author uses the possessive form to describe a **message** that someone, in this case the Israelite ancestors, “heard.” If 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://*/ta/man/translate/figs-possession]])
4:2	zza4		rc://*/ta/man/translate/grammar-connect-logic-result	μὴ συνκεκερασμένους	1	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://*/ta/man/translate/grammar-connect-logic-result]])
4:2	vexi		rc://*/ta/man/translate/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://*/ta/man/translate/translate-unknown]])
4:2	fzjj		rc://*/ta/man/translate/translate-textvariants	μὴ συνκεκερασμένους τῇ πίστει τοῖς ἀκούσασιν	1	Most early manuscripts make **not having been joined** refer back to **them**. However, a few early manuscripts make **not having been joined** refer back to **the message**. In this case, the clause would refer to how **those who heard** the message did not join **faith** to it when they heard it. In other words, they did not believe what they heard. However, the option that the ULT follows has the most support, so it is best to make **not having been joined** refer back to **them**. (See: [[rc://*/ta/man/translate/translate-textvariants]])
4:2	zwpf		rc://*/ta/man/translate/figs-activepassive	μὴ συνκεκερασμένους	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **joined** rather than focusing on the person doing the “joining.” If you must state who did the action, the author implies that “God” or they themselves did it. Alternate translation: “not having joined themselves” or “God not having joined them” (See: [[rc://*/ta/man/translate/figs-activepassive]])
4:2	uinq		rc://*/ta/man/translate/figs-abstractnouns	τῇ πίστει	1	If your language does not use an abstract noun for the idea behind **faith**, you could express the idea by using a verb such as “trust” or “believe.” Alternate translation: “in trusting it” or “in believing it” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
4:3	n6dw		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, **For** introduces how one does “benefit” from hearing the “good news” ([4:2](../04/02.md)). It is those who “believe” who are able to **enter into rest**. If your readers would misunderstand **For**, you could use a word or phrase that introduces further explanation. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
4:3	w6t4		rc://*/ta/man/translate/figs-explicit	εἰσερχόμεθα & εἰς κατάπαυσιν, οἱ πιστεύσαντες	1	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://*/ta/man/translate/figs-explicit]])
4:3	egfo		rc://*/ta/man/translate/figs-explicit	καθὼς εἴρηκεν	1	Here, **just as** indicates that the quotation will support the claim that **we who have believed enter into rest**. However, the quotation is a negative statement about how the Israelite ancestors will not **enter into rest**. The quotation could support the claim by: (1) proving the opposite point. Since the Israelite ancestors did not enter because they did not believe (see [3:19](../03/19.md)), that means that those who believe can enter. Alternate translation: “which you know because he said this about those who did not believe:” (2) proving that the **rest** is still available. In other words, because the Israelite ancestors did not **enter**, someone still can **enter**. Alternate translation: “which you can tell is still available because he said” (See: [[rc://*/ta/man/translate/figs-explicit]])
4:3	x2kq		rc://*/ta/man/translate/writing-quotations	καθὼς εἴρηκεν	1	Here the author uses **just as he said** to requote a part of the quotation that he introduced earlier (see especially [3:11](../03/11.md)). If your readers would misunderstand that the author is requoting the previous quotation to focus on a specific portion of it, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “just as he said in what I already quoted” (See: [[rc://*/ta/man/translate/writing-quotations]])
4:3	lncz		rc://*/ta/man/translate/writing-pronouns	εἴρηκεν	1	Here, **he** could refer back to: (1) the Holy Spirit, whom the author identifies as the speaker of the quotation (see [3:7](../03/07.md)). Alternate translation: “God’s Spirit said” (2) God considered as a unity. Alternate translation: “God said” (See: [[rc://*/ta/man/translate/writing-pronouns]])
4:3	v4q4		rc://*/ta/man/translate/figs-quotations	εἴρηκεν, ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “he said, as he swore in his wrath, that they would never enter into his rest,” (See: [[rc://*/ta/man/translate/figs-quotations]])
4:3	qfs8			ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου	1	Since the author repeats here the same words that he quoted in [3:11](../03/11.md), you should translate these words in exactly the same way as you did in that verse.
4:3	k1ld		rc://*/ta/man/translate/figs-explicit	καίτοι τῶν ἔργων	1	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://*/ta/man/translate/figs-explicit]])
4:3	x8zv		rc://*/ta/man/translate/figs-activepassive	τῶν ἔργων & γενηθέντων	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the **works** that **were finished** rather than focusing on the person doing the “finishing.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God finished his works” (See: [[rc://*/ta/man/translate/figs-activepassive]])
4:3	af1l		rc://*/ta/man/translate/figs-abstractnouns	τῶν ἔργων & γενηθέντων	1	If your language does not use an abstract noun for the idea behind **works**, you could express the idea by using a verb such as “work” or “do.” Alternate translation: “the things that he did were finished” or “what he worked was finished” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
4:3	ypr4		rc://*/ta/man/translate/figs-abstractnouns	ἀπὸ καταβολῆς κόσμου	1	If your language does not use an abstract noun for the idea behind **foundation**, you could express the idea by using a verb such as “establish” or “build.” Alternate translation: “from when he established the world” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
4:3	vym3		rc://*/ta/man/translate/figs-metaphor	ἀπὸ καταβολῆς κόσμου	1	The author speaks of how God created the **world** as if he set the **world** on a **foundation** or solid base. In the author’s culture, this was a common way to refer to how God created everything. If 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://*/ta/man/translate/figs-metaphor]])
4:4	q2n3		rc://*/ta/man/translate/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://*/ta/man/translate/grammar-connect-words-phrases]])
4:4	fzgj		rc://*/ta/man/translate/writing-pronouns	εἴρηκεν & που	1	Here, just as in [4:3](../04/03.md), **he** could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (see [3:7](../03/07.md)). Alternate translation: “God’s Spirit has somewhere spoken” (2) God considered as a unity. Alternate translation: “God has somewhere spoken” (See: [[rc://*/ta/man/translate/writing-pronouns]])
4:4	hsuj		rc://*/ta/man/translate/writing-quotations	εἴρηκεν & που περὶ τῆς ἑβδόμης οὕτως	1	Here the author quotes from an important text, the Old Testament. He does not introduce it as a quotation but instead as words that someone (probably the Holy Spirit) has spoken. However, the audience would have understood that this was a quotation from the Old Testament, specifically from [Genesis 2:2](../../gen/02/02.md). This passage tells the story of how God created everything in six days and then rested on the seventh day. Since the author introduces the quotation as words that someone has spoken, you should do the same. The word **somewhere** shows that the words come from Scripture without stating exactly where. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “in another place he has said thus about the seventh day” (See: [[rc://*/ta/man/translate/writing-quotations]])
4:4	a7ij		rc://*/ta/man/translate/figs-quotations	περὶ τῆς ἑβδόμης & καὶ κατέπαυσεν ὁ Θεὸς ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ;	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “about the seventh day that God rested on that day from all his works.” (See: [[rc://*/ta/man/translate/figs-quotations]])
4:4	hbm5		rc://*/ta/man/translate/translate-ordinal	τῆς ἑβδόμης & τῇ ἡμέρᾳ τῇ ἑβδόμῃ	1	If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “day seven … day seven” (See: [[rc://*/ta/man/translate/translate-ordinal]])
4:4	jojq		rc://*/ta/man/translate/figs-abstractnouns	ἀπὸ πάντων τῶν ἔργων αὐτοῦ	1	If your language does not use an abstract noun for the idea behind **works**, you could express the idea by using a verb such as “work” or “do.” Alternate translation: “from the things that he was doing” or “from what he was working” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
4:4	ghxk		rc://*/ta/man/translate/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://*/ta/man/translate/figs-explicit]])
4:5	zq16		rc://*/ta/man/translate/writing-quotations	καὶ ἐν τούτῳ πάλιν	1	Here the author uses **And again in this {passage}** to requote a part of the quotation that he introduced earlier (see especially [3:11](../03/11.md); [4:3](../04/03.md)). The phrase **this {passage}** refers to the quotation from Psalm 95, which is the primary passage that the author is discussing. If your readers would misunderstand that the author is requoting the previous quotation to focus on a specific portion of it, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “And when we consider again the passage we are discussing, it says” (See: [[rc://*/ta/man/translate/writing-quotations]])
4:5	zwlk		rc://*/ta/man/translate/figs-quotations	ἐν τούτῳ & εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “in this passage it says that they will never enter into his rest.” (See: [[rc://*/ta/man/translate/figs-quotations]])
4:5	qfjr			εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου	1	Since the author repeats here the same words that he quoted in [3:11](../03/11.md), you should translate these words in exactly the same way as you did in that verse.
4:6	hptv		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, **Therefore** introduces the conclusion to what the author has argued in [4:2–5](../04/02.md). Use a word or phrase that introduces this kind of conclusion. Alternate translation: “Because of all that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
4:6	twwv		rc://*/ta/man/translate/figs-idiom	ἀπολείπεται τινὰς εἰσελθεῖν	1	When something **remains**, people can still access or make use of it. In other words, the ability to **enter** is still valid or available. If your readers would misunderstand **it remains**, you could express the idea in a more natural way. See how you translated the similar words in [4:1](../04/01.md). Alternate translation: “there is still the possibility of entering” or “God still allows some to enter” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:6	f3pz		rc://*/ta/man/translate/figs-explicit	εἰσελθεῖν εἰς αὐτήν & οὐκ εἰσῆλθον	1	Here, just as in [4:1](../04/01.md), the rest which people **enter** could refer to: (1) the state of “resting.” Alternate translation: “to participate in it … did not participate” or “to rest with God … did not rest with God” (2) the place where people rest, particularly the land that God promised to give to his people. Alternate translation: “to enter into the place … did not enter it” or “to enter into the land … did not enter it” (See: [[rc://*/ta/man/translate/figs-explicit]])
4:6	uyfr		rc://*/ta/man/translate/figs-explicit	οἱ πρότερον εὐαγγελισθέντες	1	Here, those who **had the good news proclaimed to them** are the same people the author mentions as “them” in [4:2](../04/02.md): the Israelite ancestors whom God led out of Egypt and who did not enter the promised land. If 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://*/ta/man/translate/figs-explicit]])
4:6	z0pz		rc://*/ta/man/translate/figs-abstractnouns	οὐκ εἰσῆλθον δι’ ἀπείθειαν	1	If your language does not use an abstract noun for the idea behind **disobedience**, you could express the idea by using a verb such as “disobey” or an adjective such as “disobedient.” Alternate translation: “did not enter, because they disobeyed” or “did not enter, because they were disobedient” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
4:7	s964		rc://*/ta/man/translate/writing-pronouns	πάλιν & ὁρίζει	1	Here, just as in [4:3–4](../04/03.md), **he** could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (see [3:7](../03/07.md)). Alternate translation: “God’s Spirit again sets” (2) God considered as a unity. Alternate translation: “God again sets” (See: [[rc://*/ta/man/translate/writing-pronouns]])
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”
4:7	z7bj		rc://*/ta/man/translate/figs-idiom	σήμερον	1	Here the author speaks about a time that we call **Today**. We call every day **Today**, so this phrase means that the rest is available right now. However, since the author uses **Today** because the author of the quotation uses it, make sure that you use the same words that you used to translate **Today** in [3:7](../03/07.md). Alternate translation: “calling it ‘This day’” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:7	y2tm			ἐν Δαυεὶδ λέγων	1	# General Information:\n\nThe Holy Spirit calls the **certain day** **“Today”** when he was **speaking through David**. The author knows that **David** wrote the Psalm that he is quoting, but he also knows that **David** was inspired by the Holy Spirit. Use a form in your language that refers to how someone speaks through or by means of someone else. Alternate translation: “using David to speak”
4:7	gkqr		rc://*/ta/man/translate/figs-explicit	μετὰ τοσοῦτον χρόνον	1	Here the author notes that David wrote the Psalm a long time after what the Psalm narrates about the Israelite ancestors occurred. David still applies the Psalm to his audience, however. If 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://*/ta/man/translate/figs-explicit]])
4:7	lsp6		rc://*/ta/man/translate/writing-quotations	καθὼς προείρηται	1	Here the author uses **just as it has already been said** to requote a part of the quotation that he introduced earlier (see especially [3:7b–8a](../03/07.md); [3:15](../03/15.md)). If your readers would misunderstand that the author is requoting the previous quotation to focus on a specific portion of it, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “just as we read in the passage we are discussing” (See: [[rc://*/ta/man/translate/writing-quotations]])
4:7	yojd		rc://*/ta/man/translate/figs-activepassive	προείρηται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the words that have **been said** rather than focusing on the person doing the “saying.” If you must state who did the action, the author implies that he himself did it. Alternate translation: “I have already said” or “I have already quoted” (See: [[rc://*/ta/man/translate/figs-activepassive]])
4:7	bp6u		rc://*/ta/man/translate/figs-quotations	προείρηται, σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “it has already been said that today, if you hear his voice, you should not harden your hearts” (See: [[rc://*/ta/man/translate/figs-quotations]])
4:7	pktz			σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν	1	Since the author repeats here the same words that he quoted in [3:7b–8a](../03/07.md), you should translate these words in exactly the same way as you did in those verses.
4:8	s78r		rc://*/ta/man/translate/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://*/ta/man/translate/grammar-connect-words-phrases]])
4:8	st4l		rc://*/ta/man/translate/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://*/ta/man/translate/translate-names]])
4:8	fp52		rc://*/ta/man/translate/grammar-connect-condition-contrary	εἰ & αὐτοὺς Ἰησοῦς κατέπαυσεν	1	Here the author is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **Joshua** did not give the Israelite ancestors the kind of **rest** he is discussing. He proves that the conditional statement is not true by showing that it would contradict what is true: the Holy Spirit did actually speak **about another day**, as the previous verse shows. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if Joshua had actually given them rest” (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]])
4:8	mdq9		rc://*/ta/man/translate/figs-metaphor	αὐτοὺς Ἰησοῦς κατέπαυσεν	1	Here the author speaks as if **Joshua** were the one who could have “given” **rest** to the Israelite ancestors. This expression means that what Joshua did could have enabled the Israelite ancestors to receive **rest** from God. If 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://*/ta/man/translate/figs-metaphor]])
4:8	kskn		rc://*/ta/man/translate/figs-explicit	αὐτοὺς & κατέπαυσεν	1	See how you translated **rest** in [4:1](../04/01.md). Alternate translation: “enabled them to rest with God” or “enabled them to enter into God’s resting place” (See: [[rc://*/ta/man/translate/figs-explicit]])
4:8	o9qb		rc://*/ta/man/translate/figs-abstractnouns	αὐτοὺς & κατέπαυσεν	1	If your language does not use an abstract noun for the idea behind **rest**, you could express the idea by using a verb such as “rest.” Make sure that your translation fits with the option you chose in the previous note for what **rest** means. Alternate translation: “helped them rest the way that God rests” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
4:8	wl6l		rc://*/ta/man/translate/writing-pronouns	οὐκ ἂν & ἐλάλει	1	Here, just as in [4:7](../04/07.md), **he** could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (see [3:7](../03/07.md)). Alternate translation: “God’s Spirit would not have spoken” (2) God considered as a unity. Alternate translation: “God would not have spoken” (See: [[rc://*/ta/man/translate/writing-pronouns]])
4:8	gnxj			ἡμέρας	1	Here the author refers to a **day** because the quotation he is discussing refers to “today.” If possible, use a word or phrase here that is related to how you translated “today” in the quotation (see [4:7](../04/07.md)). The author does not mean that there is only one period of 24 hours in which people can “enter the rest.” If your readers would misunderstand **day**, you could use a word or phrase that refers to a specific point in time. Alternate translation: “time” or “moment in time”
4:8	jjkr		rc://*/ta/man/translate/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://*/ta/man/translate/figs-explicit]])
4:9	ob3p		rc://*/ta/man/translate/grammar-connect-logic-result	ἄρα	1	Here, **Therefore** introduces the conclusion to the argument in [4:3–8](../04/03.md). If your readers would misunderstand **Therefore**, you could use a word or phrase that introduces a conclusion. Alternate translation: “So then” or “In conclusion” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
4:9	vhx9		rc://*/ta/man/translate/figs-idiom	ἀπολείπεται σαββατισμὸς	1	When something **remains**, people can still access or make use of it. In other words, the **Sabbath rest** is still valid or available. If your readers would misunderstand **there remains**, you could express the idea in a more natural way. See how you translated the similar words in [4:1](../04/01.md), [6](../04/06.md). Alternate translation: “there is still a Sabbath rest” or “God still provides a Sabbath rest” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:9	qe6x		rc://*/ta/man/translate/translate-unknown	σαββατισμὸς	1	Here, the word translated **a Sabbath rest** is a very rare word that is closely related to the word for **Sabbath**, which refers to the seventh day of the week on which the Israelites rested, as God commanded them to do. The **Sabbath rest** could refer to: (1) keeping the **Sabbath** by “resting.” Alternate translation: “rest as on the Sabbath day” (2) celebrating the special day that is the **Sabbath**. Alternate translation: “a Sabbath celebration” or “a celebration as on the day of rest” (See: [[rc://*/ta/man/translate/translate-unknown]])
4:10	nyix		rc://*/ta/man/translate/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://*/ta/man/translate/grammar-connect-words-phrases]])
4:10	i6eh		rc://*/ta/man/translate/figs-pastforfuture	ὁ & εἰσελθὼν & καὶ αὐτὸς κατέπαυσεν	1	Here the author uses the past tense to speak about something that is true in general. Use whatever tense you would naturally use in your language to speak about something that is generally true. Alternate translation: “the one who will enter … will himself also rest” (See: [[rc://*/ta/man/translate/figs-pastforfuture]])
4:10	ej9y		rc://*/ta/man/translate/figs-explicit	ὁ & εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ	1	See how you translated “entering the rest” in [4:1](../04/01.md). Alternate translation: “the one who rests with God” or “the one who enters into God’s resting place” (See: [[rc://*/ta/man/translate/figs-explicit]])
4:10	dg2d		rc://*/ta/man/translate/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://*/ta/man/translate/writing-pronouns]])
4:10	xmgn		rc://*/ta/man/translate/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://*/ta/man/translate/figs-gendernotations]])
4:10	rdm0		rc://*/ta/man/translate/figs-rpronouns	αὐτὸς	1	Here, the word translated **himself** emphasizes the comparison between **the one who has entered** and **God**. Consider using a natural way to emphasize this comparison in your language. Alternate translation: “in fact” (See: [[rc://*/ta/man/translate/figs-rpronouns]])
4:10	r3jy		rc://*/ta/man/translate/figs-abstractnouns	τῶν ἔργων αὐτοῦ & τῶν ἰδίων	1	If your language does not use an abstract noun for the idea behind **works**, you could express the idea by using a verb such as “work” or “do.” Alternate translation: “the things he did … the things he did” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
4:10	sj1t		rc://*/ta/man/translate/figs-explicit	ὥσπερ ἀπὸ τῶν ἰδίων ὁ Θεός	1	Here the author refers back to what he already said in [4:4](../04/04.md) about how God “rested on the seventh day” after he created everything. If 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://*/ta/man/translate/figs-explicit]])
4:11	fem2		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, **Therefore** introduces an exhortation that is based on what the author has argued in [3:7–4:10](../03/07.md). If your readers would misunderstand **Therefore**, you could use a word or phrase that introduces how readers should respond to what the author has argued. Alternate translation: “So then” or “In light of what I have said” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
4:11	vyo4		rc://*/ta/man/translate/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://*/ta/man/translate/translate-unknown]])
4:11	bmg5		rc://*/ta/man/translate/figs-explicit	εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν	1	See how you translated “entering the rest” in [4:1](../04/01.md). Alternate translation: “to rest with God” or “to enter into God’s resting place” (See: [[rc://*/ta/man/translate/figs-explicit]])
4:11	rtj7		rc://*/ta/man/translate/figs-metaphor	ἐν & πέσῃ	1	Here the author speaks as if **disobedience** were a hole that a person could physically **fall into**. This “falling into” the hole of **disobedience** keeps a person from reaching their goal or arriving at their destination. If 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://*/ta/man/translate/figs-metaphor]])
4:11	eoso		rc://*/ta/man/translate/figs-possession	τῷ αὐτῷ & ὑποδείγματι & τῆς ἀπειθείας	1	Here the author uses the possessive form to show that the **example** is the **disobedience**. If 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://*/ta/man/translate/figs-possession]])
4:11	uznd		rc://*/ta/man/translate/figs-abstractnouns	τῷ αὐτῷ & ὑποδείγματι & τῆς ἀπειθείας	1	If your language does not use an abstract noun for the idea behind **disobedience**, you could express the idea by using a verb such as “disobey.” Alternate translation: “disobeying in the same way that they did” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
4:12	iwtk		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, **For** introduces a further reason for why we need to “be eager” ([4:11](../04/11.md)). If your readers would misunderstand **For**, you could use a word or phrase that introduces the basis for an exhortation. Alternate translation: “We should do that because” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
4:12	h5d2		rc://*/ta/man/translate/figs-metonymy	ὁ λόγος τοῦ Θεοῦ	1	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://*/ta/man/translate/figs-metonymy]])
4:12	hnc2		rc://*/ta/man/translate/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://*/ta/man/translate/figs-possession]])
4:12	j9qy		rc://*/ta/man/translate/figs-personification	ζῶν & καὶ ἐνεργὴς & διϊκνούμενος & καὶ κριτικὸς	1	In these phrases, the author describes the **word of God** as if it were a person that was **living and active** and that could “pierce” and **judge** other people. He speaks in this way to show that God accomplishes these things through his **word**, that is, when he speaks. If 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://*/ta/man/translate/figs-personification]])
4:12	g4tc		rc://*/ta/man/translate/figs-metaphor	τομώτερος, ὑπὲρ πᾶσαν μάχαιραν δίστομον, καὶ διϊκνούμενος ἄχρι μερισμοῦ	1	Here the author compares the **word of God** to a **sword** that has two edges. God’s word is even **sharper** than that kind of sword, which means it is even better at **piercing**. The author uses this figure of speech to show how good the **word of God** is at discerning and judging humans. If 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://*/ta/man/translate/figs-metaphor]])
4:12	lv6y		rc://*/ta/man/translate/translate-unknown	μάχαιραν δίστομον	1	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://*/ta/man/translate/translate-unknown]])
4:12	e7kv		rc://*/ta/man/translate/translate-unknown	καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν	1	Here the author describes how the **word**, like a **sword**, can “pierce” **to the dividing** of things. These words refer to how a **sword** can cut something into two pieces. The author refers to things that are hard to divide: **joints** and **marrow** are difficult to separate, as are **soul** and **spirit**. The point is that the **word** can separate things that are hard to separate, just like a very sharp **sword** can. If 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://*/ta/man/translate/translate-unknown]])
4:12	m6f2		rc://*/ta/man/translate/translate-unknown	ψυχῆς καὶ πνεύματος	1	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://*/ta/man/translate/translate-unknown]])
4:12	sc3m		rc://*/ta/man/translate/translate-unknown	ἁρμῶν τε καὶ μυελῶν	1	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://*/ta/man/translate/translate-unknown]])
4:12	n6n5		rc://*/ta/man/translate/figs-abstractnouns	ἐνθυμήσεων καὶ ἐννοιῶν καρδίας	1	If your language does not use abstract nouns for the ideas behind **thoughts** and **intentions**, you could express the ideas by using verbs such as “think” and “plan.” Alternate translation: “what the heart ponders and devises” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
4:12	xdu4		rc://*/ta/man/translate/figs-metonymy	καρδίας	1	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://*/ta/man/translate/figs-metonymy]])
4:12	r6rn		rc://*/ta/man/translate/figs-genericnoun	καρδίας	1	Here the author is speaking of “hearts” in general, not of one particular **heart**. If 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://*/ta/man/translate/figs-genericnoun]])
4:13	kyok		rc://*/ta/man/translate/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://*/ta/man/translate/writing-pronouns]])
4:13	nx6n		rc://*/ta/man/translate/figs-activepassive	οὐκ ἔστιν κτίσις ἀφανὴς	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus what is **hidden** rather than focusing what does the “hiding.” If you must state who did the action, you could use a vague subject or have the “creature” trying to hide itself. Alternate translation: “no creature can hide” or “no creature can hide itself” (See: [[rc://*/ta/man/translate/figs-activepassive]])
4:13	f3h1		rc://*/ta/man/translate/figs-metaphor	πάντα & γυμνὰ καὶ τετραχηλισμένα	1	Here the author speaks about **all {things}** as if they were a naked person whose body was **bare** for all to see. He also speaks of **all {things}** as if someone had pulled another person’s head back to “lay open” his or her neck. Both of these expressions indicate that God sees and knows everything about **all {things}**. If 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://*/ta/man/translate/figs-metaphor]])
4:13	yk64		rc://*/ta/man/translate/figs-doublet	γυμνὰ καὶ τετραχηλισμένα	1	These two terms mean basically the same thing and are used together to emphasize that God sees and knows everything. If your language does not use repetition to do this or if you do not have two words for these ideas, you could use one phrase and provide emphasis in another way. Alternate translation: “are visible” or “are revealed” (See: [[rc://*/ta/man/translate/figs-doublet]])
4:13	sltw		rc://*/ta/man/translate/figs-activepassive	τετραχηλισμένα	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Since the author is describing a characteristic of **all {things}**, avoid stating a subject here. It may be best to translate **laid open** with an adjective that has a similar meaning. Alternate translation: “open” or “visible” (See: [[rc://*/ta/man/translate/figs-activepassive]])
4:13	i9hh		rc://*/ta/man/translate/figs-metonymy	τοῖς ὀφθαλμοῖς αὐτοῦ	1	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://*/ta/man/translate/figs-metonymy]])
4:13	k8k0		rc://*/ta/man/translate/figs-idiom	πρὸς ὃν ἡμῖν ὁ λόγος	1	This phrase could mean: (1) that God is the one whom the author is speaking about to his audience. The **word** here would refer to the “words” that the author is speaking to his audience. Alternate translation: “about whom we are speaking” (2) that God is one whom the audience must relate to or deal with. Alternate translation: “with whom we have to do” (See: [[rc://*/ta/man/translate/figs-idiom]])
4:14	iv8x		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, **Therefore** refers back to what the author already said about how Jesus is a **high priest** (see [2:17–3:1](../02/17.md)). It may refer especially to [3:1](../03/01.md), where the author stated that Jesus is “the high priest of our confession.” So, **Therefore** introduces how the author wants his audience to act, given that Jesus is a **great high priest**. If your readers would misunderstand **Therefore**, you could use a word or phrase that resumes a previous topic, or you could use a word or phrase that introduces the result or consequence of a previous statement. Alternate translation: “So then” or “Because of all that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
4:14	spfu		rc://*/ta/man/translate/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://*/ta/man/translate/grammar-connect-logic-result]])
4:14	a51p		rc://*/ta/man/translate/figs-go	διεληλυθότα τοὺς οὐρανούς	1	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://*/ta/man/translate/figs-go]])
4:14	ejwy		rc://*/ta/man/translate/figs-explicit	τοὺς οὐρανούς	1	Many people in the author’s culture believed that the space that they called “heaven” contained multiple layers or spheres of individual **heavens**. Paul speaks this way in [2 Corinthians 12:2](../../2co/12/02.md). Here, the author uses this language without clarifying how many **heavens** there are. The main point is that Jesus **passed through** these **heavens** to where God dwells. Often, this place where God dwells is in the highest of the **heavens**. Since the author does not include details about the **heavens**, translate **heavens** with a word or phrase that refers to all of heavenly space, including the idea of multiple **heavens** if possible. Alternate translation: “the heavenly realm” or “the heavenly spaces” (See: [[rc://*/ta/man/translate/figs-explicit]])
4:14	ph6z		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Υἱὸν τοῦ Θεοῦ	1	**Son of God** is an important title for Jesus. See how you translated **Son** in [1:2](../01/02.md). (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
4:14	vt4v		rc://*/ta/man/translate/figs-metaphor	κρατῶμεν τῆς ὁμολογίας	1	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://*/ta/man/translate/figs-metaphor]])
4:14	xfmw		rc://*/ta/man/translate/figs-abstractnouns	τῆς ὁμολογίας	1	If your language does not use an abstract noun for the idea behind **confession**, you could express the idea by using a verb such as “confess” or “believe.” Alternate translation: “to what we confess” or “to what we believe” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
4:15	z0bq		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, **For** introduces further explanation of how Jesus is a high priest. This information supports the author’s exhortation to “firmly hold” to the “confession” (see [4:15](../04/15.md)). If your readers would misunderstand **For**, you could use a word that introduces support for an exhortation, or you could leave it untranslated. Alternate translation: “We should do that because” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
4:15	i2fw		rc://*/ta/man/translate/figs-doublenegatives	οὐ & ἔχομεν ἀρχιερέα μὴ δυνάμενον συνπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ	1	Here the author uses two negative words to emphasize how much Jesus is able to **sympathize** with us as **high priest**. If 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://*/ta/man/translate/figs-doublenegatives]])
4:15	zupr		rc://*/ta/man/translate/figs-abstractnouns	ταῖς ἀσθενείαις ἡμῶν	1	If your language does not use an abstract noun for the idea behind **weaknesses**, you could express the idea by using a an adjective such as “weak.” Alternate translation: “with the ways that we are weak” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
4:15	m56m		rc://*/ta/man/translate/figs-ellipsis	πεπειρασμένον δὲ	1	This phrase leaves out some words that many languages might need to be complete. If 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://*/ta/man/translate/figs-ellipsis]])
4:15	d26h		rc://*/ta/man/translate/figs-activepassive	πεπειρασμένον	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on Jesus, who was **tempted** rather than focusing on the person or thing doing the “tempting.” If you must state who did the action, you could use a vague or indefinite subject, since many things can “tempt.” Alternate translation: “one whom things tempted” or “one having experienced temptation” (See: [[rc://*/ta/man/translate/figs-activepassive]])
4:15	s5gv		rc://*/ta/man/translate/figs-idiom	κατὰ πάντα καθ’ ὁμοιότητα	1	Both phrases that use **according to** give more information about how Jesus was **tempted**. The first, **according to all {things}**, shows that Jesus experienced many different kinds of temptations. The second, **according to {our} likeness**, shows that Jesus experienced these temptations in the same ways that all other humans do. If 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://*/ta/man/translate/figs-idiom]])
4:15	jp4n		rc://*/ta/man/translate/figs-abstractnouns	ὁμοιότητα	1	If your language does not use an abstract noun for the idea behind **likeness**, you could express the idea by using a word such as “like” or “similar.” Alternate translation: “what we are like” or “the ways that all humans are similar” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
4:15	fve3			χωρὶς ἁμαρτίας	1	Alternate translation: “but who did not sin”
4:16	ujt6		rc://*/ta/man/translate/grammar-connect-logic-result	προσερχώμεθα οὖν	1	Here, **then** introduces an exhortation that is based [4:14–15](../04/14.md). If your readers would misunderstand **then**, you could use a word or phrase that does introduce an exhortation. Alternate translation: “Therefore, let us approach” or “Because of that, let us approach” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
4:16	sy6y		rc://*/ta/man/translate/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://*/ta/man/translate/figs-go]])
4:16	h49r		rc://*/ta/man/translate/figs-abstractnouns	μετὰ παρρησίας	1	If your language does not use an abstract noun for the idea behind **confidence**, you could express the idea by using an adverb such as “boldly” or “confidently.” Alternate translation: “confidently” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
4:16	aj1p		rc://*/ta/man/translate/figs-metonymy	τῷ θρόνῳ	1	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://*/ta/man/translate/figs-metonymy]])
4:16	s6vp		rc://*/ta/man/translate/figs-possession	τῷ θρόνῳ τῆς χάριτος	1	Here the author uses the possessive form to describe how **grace** comes from God on the **throne**. If 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://*/ta/man/translate/figs-possession]])
4:16	e6nb		rc://*/ta/man/translate/figs-abstractnouns	τῷ θρόνῳ τῆς χάριτος	1	If your language does not use an abstract noun for the idea behind **grace**, you could express the idea by using an adjective such as “gracious” or an adverb such as “graciously.” Alternate translation: “to the gracious throne” or “to throne where God rules graciously” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
4:16	py6d		rc://*/ta/man/translate/figs-abstractnouns	λάβωμεν ἔλεος, καὶ χάριν εὕρωμεν, εἰς εὔκαιρον βοήθειαν	1	If your language does not use abstract nouns for the ideas behind **mercy**, **grace**, and **help**, you could express the idea by using verbs or in some other natural way. Alternate translation: “God may be merciful and gracious to us to help us when we need it” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
4:16	x3hv		rc://*/ta/man/translate/figs-doublet	λάβωμεν ἔλεος, καὶ χάριν εὕρωμεν	1	The two phrases **receive mercy** and **find grace** mean basically the same thing and are used together to emphasize how God will act kindly and lovingly toward those who believe in Jesus. If your language does not use repetition to do this or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “we may receive grace” or “we may receive favor” (See: [[rc://*/ta/man/translate/figs-doublet]])
4:16	f149		rc://*/ta/man/translate/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://*/ta/man/translate/figs-idiom]])
4:16	n654		rc://*/ta/man/translate/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://*/ta/man/translate/translate-unknown]])
5:intro	b67j				0	# Hebrews 5 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n     * Teaching: The Son becomes high priest (5:1–10)\n     * Exhortation: Make sure to persevere! (5:11–6:12)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [5:5–6](../05/05.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### High priest\n\nIn [5:1–4](../05/01.md), the author explains what it means to be a high priest: (1) he must offer things to God, (2) he must be sympathetic to others because he also experiences weakness, and (3) he must be appointed by God. The author then applies these qualifications and duties to Jesus ([5:5–10](../05/05.md)): (1) he was appointed by God, (2) he suffered like all humans do, and (3) he himself is the offering that brings eternal salvation. Make that your translation clearly draws connections what high priests experience and do and what Jesus has experienced and done. (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n### Melchizedek\n\nIn the entire Old Testament, only two passages mention Melchizedek: [Psalm 110:4](../psa/110/04.md) and [Genesis 14:18–20](../gen/14/18.md). In this chapter, the author quotes from the Psalm, and in chapter 7 he will refer to Genesis. Melchizedek was a king and priest in the city of Salem. Abraham, the ancestor of the Israelites, met him and gave him a gift. Much later, the author of [Psalm 110:4](../psa/110/04.md) writes how God appointed the king of Israel (David) to be a priest like Melchizedek. Since the author simply introduces Melchizedek here and saves his explanation for chapter 7, you also should simply refer to him here. (See: [[rc://*/tw/dict/bible/names/melchizedek]])\n\n## Important Figures of Speech in this Chapter\n\n### Metaphor with “milk” and “solid food”\n\nIn [5:12–14](../05/12.md), the author uses “milk” to refer figuratively to basic teachings about God and about what is right and wrong. He uses “solid food” to refer figuratively to the more complex teachings. Since “infants” are the ones who drink “milk” in the author’s culture, he refers to those who only know the basic teachings as “infants.” Those who know complex teachings are “mature” adults who eat “solid food.” If your readers would misunderstand this metaphor, if possible use a figure of speech that contrasts between adults and little children. (See: [[rc://*/ta/man/translate/figs-exmetaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Jesus “learning obedience” and “being made perfect”\n\nIn [5:8–9](../05/08.md), the author states that Jesus “learned obedience” and was “made perfect.” These statements do not mean that Jesus failed to obey and sometimes sinned before this time. Instead, “learning obedience” refers to fully understanding or experiencing what obedience means, and being “made perfect” refers to “perfect” qualifications for a position or office. So, Jesus fully experienced what it means to obey God, and God made him a “perfect” fit for the office of high priest. Translate these phrases in such a way that your readers will not think that Jesus went from being disobedient and sinful to obedient and perfect.
5:1	dn18		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	# Connecting Statement:\n\nHere, **For** indicates that the author is going to explain more about high priests and about how Jesus is a high priest. It also signals that the author is beginning a new section. Use a word or phrase that indicates that a new section is beginning, or you could leave **For** untranslated. Alternate translation: “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
5:1	whq1		rc://*/ta/man/translate/figs-activepassive	λαμβανόμενος	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **taken** rather than focusing on the person doing the “taking.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God taking him” or “whom God takes” (See: [[rc://*/ta/man/translate/figs-activepassive]])
5:1	u4gd		rc://*/ta/man/translate/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://*/ta/man/translate/figs-gendernotations]])
5:1	ndz7		rc://*/ta/man/translate/figs-activepassive	καθίσταται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **appointed** rather than focusing on the person doing the “appointing.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God appointed” or “is one whom God appointed” (See: [[rc://*/ta/man/translate/figs-activepassive]])
5:1	mzd9		rc://*/ta/man/translate/translate-unknown	τὰ πρὸς τὸν Θεόν	1	Here **{in} the {things} related to God** identifies **every high priest** as a person who serves God and who acts as a priest in God’s presence. If your readers would misunderstand **{in} the {things} related to God**, you could use a word or phrase that makes this clear. See how you translated the similar phrase in [2:17](../02/17.md). Alternate translation: “before God” or “to be in God’s presence” (See: [[rc://*/ta/man/translate/translate-unknown]])
5:1	oe4p		rc://*/ta/man/translate/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://*/ta/man/translate/figs-gendernotations]])
5:1	efen		rc://*/ta/man/translate/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://*/ta/man/translate/figs-doublet]])
5:1	ip99		rc://*/ta/man/translate/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://*/ta/man/translate/figs-idiom]])
5:2	f2hn		rc://*/ta/man/translate/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://*/ta/man/translate/translate-unknown]])
5:2	gt9j		rc://*/ta/man/translate/figs-activepassive	πλανωμένοις	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **deceived** rather than focusing on the person or thing doing the “deceiving.” If you must state who did the action, you could use a vague or indefinite subject, since many things “deceive” people. Alternate translation: “whom others have deceived” or “who believe what is false” (See: [[rc://*/ta/man/translate/figs-activepassive]])
5:2	ny8u		rc://*/ta/man/translate/figs-gendernotations	αὐτὸς	1	Here, just as in [5:1](../05/01.md) and in the following verses, **he** refers to the high priest that the author is discussing. In Israelite and Jewish culture, only men could be high priests, so **he** does refer to a man. However, the author is not emphasizing that the high priest is male, so you can use a non-gendered word if it is clearer. Alternate translation: “the high priest” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
5:2	ihs9		rc://*/ta/man/translate/figs-idiom	περίκειται ἀσθένειαν	1	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://*/ta/man/translate/figs-idiom]])
5:2	f781		rc://*/ta/man/translate/figs-abstractnouns	περίκειται ἀσθένειαν	1	If your language does not use an abstract noun for the idea behind **weakness**, you could express the idea by using an adjective such as “weak.” Alternate translation: “is weak sometimes” or “sometimes fails” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
5:3	e806		rc://*/ta/man/translate/writing-pronouns	αὐτὴν	1	Here, **this** refers back to “weakness” in [5:2](../05/02.md). If your readers would misunderstand **this**, you could make what it refers to explicit. Alternate translation: “this weakness” (See: [[rc://*/ta/man/translate/writing-pronouns]])
5:3	q5xi		rc://*/ta/man/translate/figs-activepassive	ὀφείλει	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the priest, who is **obligated** rather than focusing on the person doing the “obligating.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God commands him” (See: [[rc://*/ta/man/translate/figs-activepassive]])
5:3	sogb		rc://*/ta/man/translate/figs-infostructure	ὀφείλει, καθὼς περὶ τοῦ λαοῦ οὕτως καὶ περὶ αὑτοῦ, προσφέρειν περὶ ἁμαρτιῶν	1	If the structure of this sentence would confuse your readers, you could rearrange the elements so that they come in a more natural order. The author is emphasizing the comparison between the people and the priest, so use a form that emphasizes those elements. Alternate translation: “he is obligated to offer sacrifices for sins, just as for the people, so also for himself” (See: [[rc://*/ta/man/translate/figs-infostructure]])
5:3	qlq6		rc://*/ta/man/translate/figs-idiom	προσφέρειν περὶ ἁμαρτιῶν	1	Here, **{sacrifices} for sins** refers to a specific category of sacrifice that dealt with people’s **sins**. You can read more about this kind of sacrifice in [Leviticus 16](../../lev/16/01.md). If your readers would misunderstand this phrase, you could use a word or phrase that refers clearly to **sacrifices** that are meant to deal with **sins**. Alternate translation: “to offer sin offerings” or “to offer sacrifices to deal with sins” (See: [[rc://*/ta/man/translate/figs-idiom]])
5:4	n2e1		rc://*/ta/man/translate/figs-metonymy	λαμβάνει τὴν τιμήν	1	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://*/ta/man/translate/figs-metonymy]])
5:4	rvnj		rc://*/ta/man/translate/figs-abstractnouns	τὴν τιμήν	1	If your language does not use an abstract noun for the idea behind **honorable**, you could express the idea by using an adjective such as “honorable.” Alternate translation: “becoming honorable in this way” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
5:4	lswf		rc://*/ta/man/translate/figs-ellipsis	ἀλλὰ	1	This phrase leaves out some words that many languages might need to be complete. If 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://*/ta/man/translate/figs-ellipsis]])
5:4	cj9l		rc://*/ta/man/translate/grammar-connect-logic-result	καλούμενος	1	Here, the phrase **being called** introduces something that could: (1) give the real reason why a person becomes a high priest. Alternate translation: “because he is called” (2) give the situation in which a person actually becomes a high priest. Alternate translation: “when he is called” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
5:4	p6hc		rc://*/ta/man/translate/figs-activepassive	ἀλλὰ καλούμενος ὑπὸ τοῦ Θεοῦ, καθώσπερ καὶ Ἀαρών	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **called** rather than focusing on the person doing the “calling.” Alternate translation: “but only those whom God calls, just as he called Aaron” (See: [[rc://*/ta/man/translate/figs-activepassive]])
5:4	uz3k		rc://*/ta/man/translate/figs-ellipsis	καθώσπερ καὶ Ἀαρών	1	This phrase leaves out some words that many languages might need to be complete. If 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://*/ta/man/translate/figs-ellipsis]])
5:4	m937		rc://*/ta/man/translate/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://*/ta/man/translate/translate-names]])
5:5	gu9w			οὐχ ἑαυτὸν ἐδόξασεν γενηθῆναι ἀρχιερέα	1	Alternate translation: “did not make himself great by choosing to be a high priest”
5:5	y2wk		rc://*/ta/man/translate/writing-quotations	ὁ λαλήσας πρὸς αὐτόν	1	Here the author quotes from an important text, the Old Testament scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken to **Christ**. However, the audience would have understood that these were quotations from the Old Testament, specifically from [Psalm 2:7](../../psa/02/07.md). Since the author introduces the quotation as words that God has said to **Christ**, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “the one who said these words to him declared” (See: [[rc://*/ta/man/translate/writing-quotations]])
5:5	c45n		rc://*/ta/man/translate/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://*/ta/man/translate/figs-quotations]])
5:5	pr3f		rc://*/ta/man/translate/figs-ellipsis	ὁ λαλήσας πρὸς αὐτόν	1	This clause leaves out some words that many languages might need to be complete. If 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://*/ta/man/translate/figs-ellipsis]])
5:5	i694			Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε	1	Since the author repeats here the same words that he quoted in [1:5](../01/05.md), you should translate these words in exactly the same way as you did in that verse.
5:6	bce6		rc://*/ta/man/translate/writing-quotations	καὶ ἐν ἑτέρῳ λέγει	1	# General Information:\n\nHere the author quotes from an important text, the Old Testament scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken to Christ. However, the audience would have understood that these were quotations from the Old Testament, specifically from [Psalm 110:4](../../psa/110/04.md). Since the author introduces the quotation as words that God has said to Christ, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. The phrase **in another {place}** shows that the words come from a different part of the Old Testament, here a different Psalm. Alternate translation: “he also declared, as it is recorded in another place in the Scriptures,” (See: [[rc://*/ta/man/translate/writing-quotations]])
5:6	ds6v		rc://*/ta/man/translate/writing-pronouns	καὶ & λέγει	1	Here, the word **he** refers to God the Father, who speaks these words to his Son. If your readers would misunderstand to whom **he** refers, you could make it explicit. Alternate translation: “God also says” (See: [[rc://*/ta/man/translate/writing-pronouns]])
5:6	k5uw		rc://*/ta/man/translate/figs-quotations	ἐν ἑτέρῳ & σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ	1	If you do not use this form in your language, you could translate the 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://*/ta/man/translate/figs-quotations]])
5:6	pb9k		rc://*/ta/man/translate/figs-yousingular	σὺ	1	Because the quotation is referring to one person (Christ), **you** is singular here. (See: [[rc://*/ta/man/translate/figs-yousingular]])
5:6	ede5		rc://*/ta/man/translate/translate-unknown	κατὰ τὴν τάξιν Μελχισέδεκ	1	Here, the word **order** refers to requirements and duties that go along with a specific office or position. If someone serves **according to the order of** someone else, that means that he or she meets the same requirements and 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://*/ta/man/translate/translate-unknown]])
5:6	a4sl		rc://*/ta/man/translate/translate-names	Μελχισέδεκ	1	The word **Melchizedek** is the name of a man. He is mentioned in the Scriptures only in Hebrews and in [Genesis 14:18–20](../../GEN/14/18.md). The author will give many more details about **Melchizedek** in chapter 7, so leave any explanation for that chapter. (See: [[rc://*/ta/man/translate/translate-names]])
5:7	alje		rc://*/ta/man/translate/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://*/ta/man/translate/writing-pronouns]])
5:7	mv2c		rc://*/ta/man/translate/figs-metonymy	ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ	1	Here, the words **the days** refer to an undefined period of time, and the word **flesh** 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://*/ta/man/translate/figs-metonymy]])
5:7	iel9		rc://*/ta/man/translate/figs-doublet	δεήσεις τε καὶ ἱκετηρίας	1	These two terms mean basically the same thing and are used together to emphasize 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://*/ta/man/translate/figs-doublet]])
5:7	n9sg		rc://*/ta/man/translate/figs-abstractnouns	δεήσεις τε καὶ ἱκετηρίας	1	If your language does not use abstract nouns for the ideas behind **prayers** and **requests**, you could express the ideas by using verbs such as “pray” and “request.” Alternate translation: “what he both prayed and requested” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
5:7	bkfz		rc://*/ta/man/translate/translate-unknown	μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων	1	Here, the phrase **loud cries** refers to speech at a high volume. Usually, **loud cries** are used when a person feels very strongly about something. The word **tears** refers to how a person weeps when they feel strong emotions, particularly sad ones. If 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://*/ta/man/translate/translate-unknown]])
5:7	ga35		rc://*/ta/man/translate/writing-pronouns	τὸν δυνάμενον	1	Here, the phrase **the one** refers to God the Father, to whom Jesus prayed. If your reader would misunderstand to whom **the one** refers, you could make it explicit. Alternate translation: “God, who is able” (See: [[rc://*/ta/man/translate/writing-pronouns]])
5:7	p6zm		rc://*/ta/man/translate/figs-explicit	σῴζειν αὐτὸν ἐκ θανάτου	1	The phrase **save him from death** could mean that: (1) God could make Jesus alive again after he died. In support of this view is the fact that Jesus **was heard**, which implies that God did what Jesus asked. Of course, Jesus did indeed die, so this phrase must refer to his resurrection. Alternate translation: “to save him after he died” (2) God could prevent Jesus from dying. In support of this view is the fact that God could indeed have kept Jesus from dying. Alternate translation: “to keep him from dying” (See: [[rc://*/ta/man/translate/figs-explicit]])
5:7	j6mo		rc://*/ta/man/translate/figs-abstractnouns	ἐκ θανάτου	1	If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “from dying” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
5:7	e75a		rc://*/ta/man/translate/figs-activepassive	εἰσακουσθεὶς	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who **was heard** rather than focusing on the person doing the “hearing.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God heard him” (See: [[rc://*/ta/man/translate/figs-activepassive]])
5:7	s2fg		rc://*/ta/man/translate/figs-explicit	εἰσακουσθεὶς	1	Here, the phrase **was heard** could mean that: (1) God both **heard** Jesus and did what he asked. Alternate translation: “he was heard and answered” (2) God only **heard** or listened to what Jesus asked. Alternate translation: “he was listened to” (See: [[rc://*/ta/man/translate/figs-explicit]])
5:7	iku4		rc://*/ta/man/translate/translate-unknown	ἀπὸ τῆς εὐλαβείας	1	Here, the phrase **godly life** refers to attitude and actions that honor and respect God. If 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://*/ta/man/translate/translate-unknown]])
5:8	mk8z		rc://*/ta/man/translate/guidelines-sonofgodprinciples	υἱός	1	Here, **son** is an important title for Jesus, the Son of God. Alternate translation: “the Son of God” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
5:8	dqsn		rc://*/ta/man/translate/figs-explicit	ἔμαθεν & τὴν ὑπακοήν	1	Here, the clause **he learned obedience** means that the Son gained new knowledge and experience 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://*/ta/man/translate/figs-explicit]])
5:8	xm1n		rc://*/ta/man/translate/figs-abstractnouns	τὴν ὑπακοήν	1	If your language does not use an abstract noun for the idea behind **obedience**, you could express the idea by using an adjective such as “obedient” or a verb such as “obey.” Alternate translation: “to be obedient” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
5:8	usns		rc://*/ta/man/translate/figs-extrainfo	ἀφ’ ὧν ἔπαθεν	1	Here the author does not clarify exactly what **{the things} which he suffered** are. These things probably include everything that Jesus **suffered** during his life, up to and including his death. If possible, use a general phrase that could refer to all the “suffering” that Jesus experienced. Alternate translation: “from all the suffering that he experienced” (See: [[rc://*/ta/man/translate/figs-extrainfo]])
5:9	iv42		rc://*/ta/man/translate/grammar-connect-time-sequential	τελειωθεὶς	1	Here, the phrase **having been made perfect** introduces something that happens before the phrase **he became**. If your readers would misunderstand this connection, you could make it explicit. Alternate translation: “after having been made perfect” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]])
5:9	n5qt		rc://*/ta/man/translate/translate-unknown	τελειωθεὶς	1	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://*/ta/man/translate/translate-unknown]])
5:9	i29c		rc://*/ta/man/translate/figs-activepassive	τελειωθεὶς	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the person who is **made perfect** rather than focusing on the person doing the “perfecting.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God having made him perfect” (See: [[rc://*/ta/man/translate/figs-activepassive]])
5:9	z2bv		rc://*/ta/man/translate/figs-infostructure	ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου	1	# Connecting Statement:\n\nIf the order of information here would confuse your readers, you could rearrange the sentence so that it is in a more natural order. Alternate translation: “he became the source of eternal salvation for all those who obey him” (See: [[rc://*/ta/man/translate/figs-infostructure]])
5:9	p9ug		rc://*/ta/man/translate/figs-abstractnouns	αἴτιος σωτηρίας αἰωνίου	1	If your language does not use abstract nouns for the ideas behind **source** and **salvation**, you could express the ideas by using verbs such as “provide” and “save.” Alternate translation: “the one who provides eternal rescuing” or “the one who causes them to be saved forever” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
5:10	unmy		rc://*/ta/man/translate/grammar-connect-time-background	προσαγορευθεὶς	1	Here, the phrase **having been designated** introduces action that took place: (1) before Jesus “became the source of eternal salvation” (see [5:9](../05/09.md)). Alternate translation: “after having been designated” (2) at the same time as when Jesus “became the source of eternal salvation” (see [5:9](../05/09.md)). Alternate translation: “at the time when he was designated” (See: [[rc://*/ta/man/translate/grammar-connect-time-background]])
5:10	b9su		rc://*/ta/man/translate/figs-activepassive	προσαγορευθεὶς ὑπὸ τοῦ Θεοῦ	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who is **designated** rather than focusing on the person doing the “designating.” Alternate translation: “God having designated him” (See: [[rc://*/ta/man/translate/figs-activepassive]])
5:10	hd47			κατὰ τὴν τάξιν Μελχισέδεκ	1	Since the author repeats here the same words that he quoted at the end of [5:6](../05/06.md), you should translate these words in exactly the same way as you did in that verse.
5:11	l4uj		rc://*/ta/man/translate/writing-pronouns	περὶ οὗ	1	Here, the word **whom** could refer to: (1) Melchizedek, whom the author mentioned at the end of the previous verse. Alternate translation: “about whom” (2) the topic that the author is discussing, which is the priesthoods of Melchizedek and Jesus. Alternate translation: “concerning which topic” (See: [[rc://*/ta/man/translate/writing-pronouns]])
5:11	cm78		rc://*/ta/man/translate/figs-idiom	περὶ οὗ πολὺς ἡμῖν ὁ λόγος	1	Here, the author indicates that he and his audience have a lot of information about Melchizedek and Jesus to address. The word **us** refers to both the author and the audience, and the word **message** identifies the words that the author will speak about Melchizedek and Jesus. If 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://*/ta/man/translate/figs-idiom]])
5:11	q45w		rc://*/ta/man/translate/translate-unknown	δυσερμήνευτος λέγειν	1	Here, the phrase **hard to speak {about}** describes a topic that the speaker and the audience find difficult. Here, the author specifically focuses on how the audience will find the topic difficult. If 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://*/ta/man/translate/translate-unknown]])
5:11	r2u2		rc://*/ta/man/translate/figs-metaphor	νωθροὶ γεγόνατε ταῖς ἀκοαῖς	1	Here the author speaks as if **hearing** could **become dull**, just as if it were a sharp tool that became **dull** and no longer cut things well. He speaks in this way to describe their **hearing** as ineffective and slow. If 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://*/ta/man/translate/figs-metaphor]])
5:11	jkpj		rc://*/ta/man/translate/figs-abstractnouns	ταῖς ἀκοαῖς	1	If your language does not use an abstract noun for the idea behind **hearing**, you could express the idea by using a verb such as “hear” or “listen.” Alternate translation: “when you listen” or “whenever you hear” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
5:12	idsj		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces explanation about how the audience has “become dull” in their “hearing” ([5:11](../05/11.md)). If 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://*/ta/man/translate/grammar-connect-words-phrases]])
5:12	dnzj		rc://*/ta/man/translate/figs-idiom	διὰ τὸν χρόνον	1	Here, the phrase **by this time** refers to a period of time that is long enough for a person to become good at something. In other words, the author reminds the audience that they have been Christians for enough time that they should be able to teach others. If 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://*/ta/man/translate/figs-idiom]])
5:12	tcg0		rc://*/ta/man/translate/figs-abstractnouns	πάλιν χρείαν ἔχετε τοῦ	1	If your language does not use an abstract noun for the idea behind **need**, you could express the idea by using a verb such as “need.” Alternate translation: “you again need” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
5:12	rt4n		rc://*/ta/man/translate/figs-abstractnouns	τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ	1	If your language does not use abstract nouns for the ideas behind **principles** and **oracles**, you could express the idea in another way. Alternate translation: “the elementary parts of what God has declared” or “the first things that you learned about God’s message” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
5:12	lw1a		rc://*/ta/man/translate/translate-unknown	τὰ στοιχεῖα τῆς ἀρχῆς	1	Here, the phrase **the elementary principles** identifies the basic or foundational elements of what Christians believe. These **principles** were what the audience first learned when they became Christians. If 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://*/ta/man/translate/translate-unknown]])
5:12	oii0		rc://*/ta/man/translate/translate-unknown	τῶν λογίων τοῦ Θεοῦ	1	Here, the phrase **the oracles of God** refers to the words and messages that God has revealed to humans. If 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://*/ta/man/translate/translate-unknown]])
5:12	wy2h		rc://*/ta/man/translate/figs-abstractnouns	χρείαν ἔχοντες γάλακτος	1	If your language does not use an abstract noun for the idea behind **need**, you could express the idea by using a verb such as “need.” Alternate translation: “those needing milk” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
5:12	yk1q		rc://*/ta/man/translate/figs-exmetaphor	γάλακτος, οὐ στερεᾶς τροφῆς	1	Here the author begins speaking about **milk** and **solid food**, words he uses again in the next two verses (see [5:13–14](../05/13.md)). The word **milk** refers to the simple, basic teaching about God (the **elementary principles**). The phrase **solid food** refers to more complex teaching about God that mature Christians learn. If 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://*/ta/man/translate/figs-exmetaphor]])
5:13	nwvi		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces further development of the metaphor about milk and solid food (see [5:12](../05/12.md)). If 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://*/ta/man/translate/grammar-connect-words-phrases]])
5:13	nhx3		rc://*/ta/man/translate/figs-exmetaphor	ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν	1	Here the author further explains the metaphor about **milk** that he introduced in the previous verse (see [5:12](../05/12.md)). He identifies the one **who partakes of milk** as a person who is **inexperienced** and thus **an infant**. The point is that the people who fit this description are those who only know very little about God and are unable or unwilling to learn more, just like an **infant** is unable to 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://*/ta/man/translate/figs-exmetaphor]])
5:13	z2dz		rc://*/ta/man/translate/translate-unknown	ἄπειρος	1	Here, the word **inexperienced** refers to someone who is not good at doing something or does not know very much about something. If 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://*/ta/man/translate/translate-unknown]])
5:13	tdur		rc://*/ta/man/translate/figs-possession	λόγου δικαιοσύνης	1	Here the author uses the possessive form to describe a **message** that is about **righteousness**. In other words, the person he is describing is **inexperienced** about what counts as **righteousness**, and by implication, what counts as “wickedness.” If 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://*/ta/man/translate/figs-possession]])
5:13	kund		rc://*/ta/man/translate/figs-abstractnouns	λόγου δικαιοσύνης	1	If your language does not use an abstract noun for the idea behind **righteousness**, you could express the idea by using an adjective such as “righteous” or “right.” Alternate translation: “the} message about what is righteous” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
5:13	vl7k		rc://*/ta/man/translate/figs-gendernotations	ἐστιν	1	Although the word **he** is masculine, it refers to anyone, either male or female. If 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://*/ta/man/translate/figs-gendernotations]])
5:14	k2j1		rc://*/ta/man/translate/figs-exmetaphor	τελείων & ἐστιν ἡ στερεὰ τροφή	1	Here the author further explains the metaphor about **solid food** that he introduced in [5:12](../05/12.md). He identifies the one who eats **solid food** as a person who is **mature**. The point is that the people who fit this description are those who know much about God and about **good** and **evil**. If 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://*/ta/man/translate/figs-exmetaphor]])
5:14	e3yh		rc://*/ta/man/translate/figs-idiom	διὰ τὴν ἕξιν	1	Here, the phrase **through habit** refers to how a person develops skills or abilities by repeating the same thing over and over again. If 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://*/ta/man/translate/figs-idiom]])
5:14	hhzb		rc://*/ta/man/translate/figs-metaphor	γεγυμνασμένα	1	Here, the word **trained** is often used for how athletes practice so that their bodies become stronger and better at their sport. If 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://*/ta/man/translate/figs-metaphor]])
5:14	mq0p		rc://*/ta/man/translate/translate-unknown	τὰ αἰσθητήρια	1	Here, the word **senses** identifies all the ways in which people receive information about the world around them, including tasting, touching, and hearing. The author’s point here is that people can learn to tell between what is **good** and what is **evil** by using these **senses**. If 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://*/ta/man/translate/translate-unknown]])
6:intro	nz5i				0	# Hebrews 6 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n     * Exhortation: Make sure to persevere! (5:11–6:12)\n     * Exhortation: God’s promise is certain (6:13–20)\n\n## Special Concepts in this Chapter\n\n### The promise to Abraham ([6:13–15](../06/13.md))\n\nIn [6:13–14](../06/13.md), the author speaks about God’s promise to Abraham. He quotes directly from [Genesis 22:17](../gen/22/17.md), but he also has in mind other times when God made similar promises to Abraham: [Genesis 12:1–3](../gen/12/01.md); [15:1–21](../gen/15/01.md); [17:1–8](../gen/17/01.md). The author’s point is that God “swore by himself,” which means that he himself guaranteed what he promised. Abraham waited for God to fulfill that promise, and God eventually did so when he gave Abraham a son and then numerous descendants. If your readers would need some of this information to understand the passage, you could include it in a footnote. \n\n### “Swearing” and the “oath”\n\nIn [6:13–18](../06/13.md), the author refers to “swearing” and using an “oath.” In this context, “swearing” by someone refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. When someone makes an “oath,” they “swear by” a person or thing that is more powerful than they are. What they are saying is that the powerful person or thing will punish them if they are lying. If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://*/tw/dict/bible/other/oath]])\n\n### The heavenly sanctuary\n\nIn [6:19–20](../06/19.md), the author first refers to the heavenly sanctuary. He will discuss this sanctuary more in the following chapters. At this point, he simply refers to how our “hope” figuratively “enters” where Jesus himself “entered”: the area “inside” the “curtain.” In the author’s culture, a sanctuary would have solid wall or a cloth “curtain” that marked off the most sacred part of the sanctuary from the rest of the structure. This part of the sanctuary is most sacred because it is where God is most strongly present. Use words that would clearly refer to the most sacred part of a sanctuary. Since the author describes the heavenly sanctuary in words that come from how the tabernacle is described in the Old Testament, you should preserve as much of the details as possible (such as a “curtain” instead of a wall). (See: [[rc://*/tw/dict/bible/other/curtain]] and [[rc://*/tw/dict/bible/kt/tabernacle]])\n\n## Important Figures of Speech in this Chapter\n\n### The farming metaphor in [6:7–8](../06/07.md)\n\nIn these verses, the author uses land that people use to grow food as an analogy for how people respond to God’s gifts and his message about salvation. In [6:7](../06/07.md), the author describes farmland that grows helpful crops when rain falls on it. This good farmland is like people who hear the good news, believe it, and then obey God. In [6:8](../06/08.md), the author describes farmland that grows plants that are not useful and that can hurt people. A farmer will set these plants on fire to destroy them. This bad farmland is like people who hear the good news and receive gifts from God but fail to firmly believe the good news and obey God. God will punish them, much like the farmer burns the bad plants. If your readers would misunderstand this analogy, you could make the comparison more explicit in the text. \n\n### Hope as an anchor\n\nIn [6:19](../06/19.md), the author states that “hope” has the qualities of an “anchor.” An anchor is a heavy piece of metal attached to the end of a rope. The other end of the rope is tied to a boat, and the anchor is dropped over the edge so that its weight keeps the boat from moving around or drifting away. The author’s point is that hope functions like an anchor for believers: it keeps them focused on Jesus and what God has promised, and they do not “drift away” from what they believe (see the warning in [2:1](../02/01.md)). If your readers would not know what an “anchor” is, you could compare hope to some other thing in your culture that holds things in place. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### The “foundational” teachings in [6:1–2](../06/01.md)\n\nIn these verses, the author lists six things that are “foundational” or “elementary” teachings. These are not the only “foundational” teachings, but the author uses them as examples. The structure of the list can be understood in several ways:\n\n(1) \n* the foundation\n     * of repentance from dead works and \n     * of faith in God, \n* teaching \n     * about baptisms and \n       * laying on of hands and \n       * resurrection of the dead and \n       * eternal judgment.\n\n(2)\n* the foundation\n     * of repentance from dead works and \n     * of faith in God, \n     * {of} teaching \n       * about baptisms and \n         * laying on of hands and \n         * resurrection of the dead and \n         * eternal judgment.\n\n(3)\n* the foundation\n     * of repentance from dead works and \n     * of faith in God, \n     * {of} teaching about baptisms and \n     * {of} laying on of hands and \n     * {of} resurrection of the dead and \n     * {of} eternal judgment.\n\nSee the note at the beginning of [6:2](../06/02.md) for translation suggestions for each of these options.\n\n### Are those who “fall away” in [6:4–6](../06/04.md) truly believers?\n\nIn [6:4–5](../06/04.md), the author gives a list of things that a person can experience but then still “fall away” ([6:6](../06/06.md)). Scholars debate whether this list describes people who truly believe in Jesus and then stop believing, or if it describes people 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.
6:1	f1nk		rc://*/ta/man/translate/grammar-connect-logic-result	διὸ	1	# Connecting Statement:\n\nHere, the phrase **So then** introduces what the author wants his audience to do in response to the warning he gave in [5:11–14](../05/11.md). If 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://*/ta/man/translate/grammar-connect-logic-result]])
6:1	i4xr		rc://*/ta/man/translate/figs-metaphor	ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, ἐπὶ τὴν τελειότητα φερώμεθα	1	Here the author speaks as if the **beginning of the message of Christ** were the starting point for a journey and as if **maturity** were the destination. He speaks in this way to encourage his audience to focus more time and energy on the destination (**maturity**) than on where they started out (**the beginning of the message**). He does not want them to replace **the beginning of the message** with what is related to **maturity**. Rather, he is exhorting them about what to focus their time and energy on. If 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://*/ta/man/translate/figs-metaphor]])
6:1	gsvd		rc://*/ta/man/translate/figs-abstractnouns	τὸν τῆς ἀρχῆς & λόγον	1	If your language does not use an abstract noun for the idea behind **beginning**, you could express the idea by using an adjective such as “basic” or “elementary.” Alternate translation: “the elementary message” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
6:1	ryfa		rc://*/ta/man/translate/figs-possession	τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον	1	Here the author uses the possessive form to identify the parts of the **message** about **Christ** 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://*/ta/man/translate/figs-possession]])
6:1	ydpy		rc://*/ta/man/translate/figs-abstractnouns	ἐπὶ τὴν τελειότητα	1	If your language does not use an abstract noun for the idea behind **maturity**, you could express the idea by using an adjective such as “mature.” The idea of **maturity** could relate primarily to: (1) the audience and how they are becoming “mature.” Alternate translation: “to becoming mature people” (2) the **message** or teachings that the “mature” learn. Alternate translation: “to teachings for mature people” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
6:1	thw8		rc://*/ta/man/translate/figs-metaphor	μὴ πάλιν θεμέλιον καταβαλλόμενοι	1	Here the author speaks about teaching basic things as if it were **laying** a **foundation**. He speaks in this way because the **foundation** is the first thing that a builder “lays,” and the builder soon begins to build on top of that foundation. If 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://*/ta/man/translate/figs-metaphor]])
6:1	y7ki		rc://*/ta/man/translate/figs-abstractnouns	μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως	1	If your language does not use abstract nouns for the ideas behind **repentance**, **works**, and **faith**, you could express the ideas in a more natural way. Alternate translation: “about repenting from doing what is dead and about believing” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
6:1	d5q3		rc://*/ta/man/translate/figs-personification	νεκρῶν ἔργων	1	Here the author describes the **works** as if they were a **dead** person or animal. The author could describe the **works** as **dead** because: (1) they cannot accomplish anything, just like a **dead** person cannot do anything. Alternate translation: “works that accomplish nothing” (2) they lead to physical and spiritual death for the person who does them. Alternate translation: “works that lead to death” (See: [[rc://*/ta/man/translate/figs-personification]])
6:2	s1cv		rc://*/ta/man/translate/figs-infostructure	βαπτισμῶν διδαχὴν, ἐπιθέσεώς τε χειρῶν, ἀναστάσεώς τε νεκρῶν, καὶ κρίματος αἰωνίου	1	Here, the **teaching** could (see the chapter introduction): (1) redefine the “foundation” in the previous verse ([6:2](../06/02.md)) and go with all four topics in this verse. Alternate translation: “that is, teaching concerning baptisms and concerning laying on of hands and concerning resurrection of the dead and concerning eternal judgment” (2) identify the third part of the “foundation,” along with “repentance from dead works” and “faith in God” (see [6:2](../06/02.md)). In this case, it goes with the four topics in this verse. Alternate translation: “and of teaching about baptisms and about laying on of hands and about resurrection of the dead and about eternal judgment” (3) identify the third part of the “foundation,” and the rest of the topics in this verse also identify parts of the “foundation.” Alternate translation: “and of teaching about baptisms and of laying on of hands and of resurrection of the dead and of eternal judgment” (See: [[rc://*/ta/man/translate/figs-infostructure]])
6:2	fe8e		rc://*/ta/man/translate/figs-abstractnouns	βαπτισμῶν	1	If your language does not use an abstract noun for the idea behind **baptisms**, you could express the idea by using a verb such as “baptize.” Alternate translation: “about baptizing people” or “about what baptizing someone means” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
6:2	rd3q		rc://*/ta/man/translate/figs-explicit	βαπτισμῶν	1	Here, the word **baptisms** is plural. It could refer to: (1) different kinds of **baptisms** that people knew about. See the discussion about “John’s baptism” in [Acts 19:1–7](../act/19/01.md) for an example of different kinds of **baptisms**. Alternate translation: “about various baptisms” or “different kinds of baptisms” (2) many different kinds of washing rituals. Alternate translation: “about washings” or “about kinds of washing” (See: [[rc://*/ta/man/translate/figs-explicit]])
6:2	srvc		rc://*/ta/man/translate/figs-explicit	ἐπιθέσεώς & χειρῶν	1	Here, the **laying on of hands** refers to how believers would put their hands on a fellow believer when they were commissioning him or her, praying for him or her, asking God to heal him or her, or helping him or her receive the Holy Spirit. For examples, see [Acts 8:14–17](../act/08/14.md); [Acts 13:2–3](../act/13/02.md); [Acts 28:8](../act/28/08.md); [1 Timothy 4:14](../1ti/04/14.md). In all of these situations, God uses the **laying on of hands** to help a fellow believer. If possible, express the idea in such a way that your readers understand the physical action and also that the action helps other believers. If it is necessary, you could include some short extra information in your translation or more information in a footnote. Alternate translation: “laying on of hands through which God works” or “placing hands on believers” (See: [[rc://*/ta/man/translate/figs-explicit]])
6:2	xww5		rc://*/ta/man/translate/figs-possession	ἐπιθέσεώς & χειρῶν ἀναστάσεώς τε νεκρῶν	1	Here the author uses the possessive form to speak about how a person “lays” their **hands** on someone else and about how the **dead** will “resurrect.” If 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://*/ta/man/translate/figs-possession]])
6:2	qdfn		rc://*/ta/man/translate/figs-abstractnouns	ἀναστάσεώς & νεκρῶν, καὶ κρίματος αἰωνίου	1	If your language does not use abstract nouns for the ideas behind **resurrection** and **judgment**, you could express the idea by using verbs such as “resurrect” and “judge.” Alternate translation: “the dead resurrecting and God eternally judging” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
6:2	tfu3		rc://*/ta/man/translate/figs-nominaladj	νεκρῶν	1	The author is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of the dead people” or “of the corpses” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
6:2	g1ke		rc://*/ta/man/translate/figs-explicit	κρίματος αἰωνίου	1	Here, the phrase **eternal judgment** could identify a **judgment** that: (1) has **eternal** validity or consequences. In other words, what God decides in this **judgment** will never change. Alternate translation: “judgment that leads to eternal destiny” (2) happens at the end of this time and at the beginning of the **eternal** time. In other words, the **eternal judgment** is God’s last **judgment** when he renews the creation. Alternate translation: “final judgment” or “God’s last judgment” (See: [[rc://*/ta/man/translate/figs-explicit]])
6:3	xut9		rc://*/ta/man/translate/writing-pronouns	τοῦτο ποιήσομεν	1	Here, the word **this** refers back to [6:1](../06/01.md), where the author exhorted his audience: “let us go forward to maturity.” If your readers would misunderstand what **this** refers to, you could make it explicit by repeating words from [6:1](../06/01.md). Alternate translation: “we will go forward to maturity” (See: [[rc://*/ta/man/translate/writing-pronouns]])
6:3	yo9q		rc://*/ta/man/translate/figs-idiom	ἐάνπερ ἐπιτρέπῃ ὁ Θεός	1	Here, the phrase **if God permits** is the proper way to indicate that God is in control of what will happen. The phrase implies that it is likely that God will “permit” what the author wants to **do**. If 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://*/ta/man/translate/figs-idiom]])
6:4	land		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a reason why the audience needs to “go forward” (see [6:1](../06/01.md)). If 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://*/ta/man/translate/grammar-connect-logic-result]])
6:4	r14x		rc://*/ta/man/translate/figs-infostructure	ἀδύνατον γὰρ τοὺς	1	Here, the word **impossible** goes with the phrase “to restore {them} again” in [6:6](../06/06.md). If 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://*/ta/man/translate/figs-infostructure]])
6:4	e7px		rc://*/ta/man/translate/figs-metaphor	τοὺς ἅπαξ φωτισθέντας	1	Here the author speaks of receiving and understanding the good news as if it were light shining on a person. If 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://*/ta/man/translate/figs-metaphor]])
6:4	e2e6		rc://*/ta/man/translate/figs-activepassive	τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who were **enlightened** rather than focusing on the person doing the “enlightening.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “for those whom God has once enlightened, and who tasted” (See: [[rc://*/ta/man/translate/figs-activepassive]])
6:4	l5mc		rc://*/ta/man/translate/figs-metaphor	γευσαμένους & τῆς δωρεᾶς τῆς ἐπουρανίου	1	Here the author speaks as if **the heavenly gift** were food that people could “taste.” He speaks in this way to show that these people experienced **the heavenly gift** as much as a person who eats food truly experiences that food. If 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://*/ta/man/translate/figs-metaphor]])
6:4	ysas		rc://*/ta/man/translate/figs-explicit	τῆς δωρεᾶς τῆς ἐπουρανίου	1	Here, the phrase **the heavenly gift** identifies what God gives to those who believe in Jesus. This includes new life and forgiveness of sins. If 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://*/ta/man/translate/figs-explicit]])
6:4	d2lp		rc://*/ta/man/translate/figs-possession	μετόχους γενηθέντας Πνεύματος Ἁγίου	1	Here the author uses the possessive form to indicate that these people “share” the **Holy Spirit**. This form means that the people whom the author is speaking about were among the group of people who received the **Holy Spirit**. If 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://*/ta/man/translate/figs-possession]])
6:5	vp46		rc://*/ta/man/translate/figs-metaphor	γευσαμένους	1	Here the author again uses the word **tasted** figuratively. Express the meaning the same way you did in the previous verse ([6:4](../06/04.md)). Alternate translation: “who had experience of” or “who participated in” (See: [[rc://*/ta/man/translate/figs-metaphor]])
6:5	vf2t		rc://*/ta/man/translate/figs-possession	δυνάμεις & μέλλοντος αἰῶνος	1	Here the author uses the possessive form to indicate that the **powers** will be fully experienced in **the age to come**. If 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://*/ta/man/translate/figs-possession]])
6:5	tw1u		rc://*/ta/man/translate/figs-abstractnouns	δυνάμεις & μέλλοντος αἰῶνος	1	If your language does not use an abstract noun for the idea behind **powers**, you could express the idea in another way. The **powers** could refer to: (1) what God will do, sometimes through other people, for those who believe. Alternate translation: “what God will do powerfully in the age to come” (2) how people can do “powerful” things. Alternate translation: “the powerful things that people will do in the age to come” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
6:5	virg		rc://*/ta/man/translate/figs-idiom	μέλλοντος αἰῶνος	1	Here, the phrase **the age to come** refers to the time during and after which God will make people alive again and renew everything that he created. This **age** begins when Jesus comes back. If 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://*/ta/man/translate/figs-idiom]])
6:6	fcrq		rc://*/ta/man/translate/figs-infostructure	καὶ παραπεσόντας, πάλιν ἀνακαινίζειν	1	If you decided to move “{it is} impossible” from [6:4](../06/04.md) 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://*/ta/man/translate/figs-infostructure]])
6:6	y24v		rc://*/ta/man/translate/figs-metaphor	παραπεσόντας	1	Here the author speaks of how people reject how they used to believe in Jesus as if they were walking on a path and then **fell away** from it. He speaks in this way to emphasize how significant it is when a person stops believing in Jesus. If 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://*/ta/man/translate/figs-metaphor]])
6:6	l8nx		rc://*/ta/man/translate/figs-abstractnouns	εἰς μετάνοιαν	1	If your language does not use an abstract noun for the idea behind **repentance**, you could express the idea by using a verb such as “repent.” Alternate translation: “so that they repent” or “so that they return” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
6:6	dj3g		rc://*/ta/man/translate/figs-metaphor	ἀνασταυροῦντας	1	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://*/ta/man/translate/figs-metaphor]])
6:6	up5c		rc://*/ta/man/translate/translate-unknown	ἀνασταυροῦντας	1	Here, the word translated **they are crucifying again** could refer to: (1) causing the Son to undergo crucifixion a second time. Alternate translation: “since they are re-crucifying” (2) nailing the Son “up” on the cross. Alternate translation: “since they are nailing up on the cross” (See: [[rc://*/ta/man/translate/translate-unknown]])
6:6	jkue		rc://*/ta/man/translate/figs-explicit	ἀνασταυροῦντας ἑαυτοῖς	1	Here, the phrase **for themselves** could mean that: (1) they are acting to benefit themselves only. Alternate translation: “since they are crucifying again for their own benefit” (2) they do these things **themselves**. Alternate translation: “since they themselves are crucifying again” (See: [[rc://*/ta/man/translate/figs-explicit]])
6:6	y47b		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Υἱὸν τοῦ Θεοῦ	1	The phrase **Son of God** is an important title for Jesus that describes his relationship to God the Father. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
6:6	ldgx		rc://*/ta/man/translate/translate-unknown	παραδειγματίζοντας	1	Here, the word translated **exposing {him} to public shame** refers to punishing someone in **public** so that the person experiences **shame** and so that other people look down on the person. If 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://*/ta/man/translate/translate-unknown]])
6:7	wz7w		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces an example that uses farming language to illustrate two ways in which a person could respond to the good news. If 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://*/ta/man/translate/grammar-connect-words-phrases]])
6:7	p4tf		rc://*/ta/man/translate/figs-personification	γῆ & ἡ πιοῦσα τὸν ἐπ’ αὐτῆς ἐρχόμενον πολλάκις ὑετόν, καὶ τίκτουσα βοτάνην εὔθετον, ἐκείνοις δι’ οὓς καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας ἀπὸ τοῦ Θεοῦ	1	Throughout this verse, the author speaks of **land** as if it could “drink,” “produce,” and “share.” This was a natural way to express how **land** relates to crops and rain in the author’s culture. Use a natural way in your language to refer to how **land** is involved in the farming process. Alternate translation: “a land that absorbs the rain that often falls on it and on which grows useful vegetation for those form whom it is also cultivated receives a blessing from God” (See: [[rc://*/ta/man/translate/figs-personification]])
6:7	r32n		rc://*/ta/man/translate/figs-idiom	τὸν ἐπ’ αὐτῆς ἐρχόμενον πολλάκις ὑετόν	1	Here the author refers to how **rain** falls from clouds onto the **land**. Use a phrase that refers to this process naturally in your language. Alternate translation: “the rain that often falls from the sky” (See: [[rc://*/ta/man/translate/figs-idiom]])
6:7	h5iq		rc://*/ta/man/translate/translate-unknown	βοτάνην εὔθετον	1	Here, the phrase **useful vegetation** refers to plants that grow on the **land** 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://*/ta/man/translate/translate-unknown]])
6:7	da68		rc://*/ta/man/translate/figs-activepassive	καὶ γεωργεῖται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the land that is **cultivated** rather than focusing on the people doing the “cultivating.” If you must state who did the action, you could refer to farmers or people in general. Alternate translation: “farmers cultivate it” (See: [[rc://*/ta/man/translate/figs-activepassive]])
6:7	qq1x		rc://*/ta/man/translate/figs-abstractnouns	μεταλαμβάνει εὐλογίας ἀπὸ τοῦ Θεοῦ	1	If your language does not use an abstract noun for the idea behind **blessing**, you could express the idea by using a verb such as “bless.” Alternate translation: “is blessed by God” or “is one that God blesses” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
6:8	pyps		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	ἐκφέρουσα	1	Here, the word **producing** introduces what must be true about the land for it to be **close to a curse** and eventually “burned.” In many languages, this idea can be expressed with a conditional form. If 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://*/ta/man/translate/grammar-connect-condition-hypothetical]])
6:8	m2jv		rc://*/ta/man/translate/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://*/ta/man/translate/figs-doublet]])
6:8	pp48		rc://*/ta/man/translate/figs-idiom	κατάρας ἐγγύς	1	Here, the phrase **close to a curse** is a short way to express the idea that: (1) the land will receive a **curse** soon. Alternate translation: “about to be cursed” (2) the land may possibly receive a **curse**. Alternate translation: “in danger of being cursed” or “may be cursed” (See: [[rc://*/ta/man/translate/figs-idiom]])
6:8	sgzj		rc://*/ta/man/translate/figs-abstractnouns	κατάρας	1	If your language does not use an abstract noun for the idea behind **curse**, you could express the idea by using a verb such as “curse.” If you need to state who does the “cursing,” the author implies that God does it, just like he performed the “blessing” in the previous verse. Alternate translation: “being cursed by God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
6:8	a2bk		rc://*/ta/man/translate/figs-idiom	ἧς τὸ τέλος εἰς καῦσιν	1	Here, the phrase **the end of which {is} for burning** indicates what will finally happen to the land. Use a phrase that refers to the final destiny of something. Alternate translation: “its final destiny is to be burned” or “and eventually it will be burned” (See: [[rc://*/ta/man/translate/figs-idiom]])
6:8	eb6p		rc://*/ta/man/translate/writing-pronouns	ἧς	1	Here, the word **which** could refer to: (1) the “land,” which the author mentioned in [6:7](../06/07.md). Alternate translation: “of which land” (2) the **curse**. This would mean that the final result of the curse is that the land is “burned.” Alternate translation: “of which curse” (See: [[rc://*/ta/man/translate/writing-pronouns]])
6:8	vkus		rc://*/ta/man/translate/figs-explicit	εἰς καῦσιν	1	In the author’s culture, people would “burn” a field to destroy the plants that were growing on it. That way, they could start fresh with a field that did not have any weeds or other bad plants growing on it. If 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://*/ta/man/translate/figs-explicit]])
6:9	sb4a		rc://*/ta/man/translate/figs-exclusive	πεπείσμεθα & λαλοῦμεν	1	Here the author uses the first person plural (**we**), but he is referring only to himself. If 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://*/ta/man/translate/figs-exclusive]])
6:9	nwh7		rc://*/ta/man/translate/figs-activepassive	πεπείσμεθα	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on himself, who is **convinced**, rather than focusing on what has **convinced** him. Alternate translation: “we are confident” (See: [[rc://*/ta/man/translate/figs-activepassive]])
6:9	jt3k		rc://*/ta/man/translate/figs-explicit	τὰ κρείσσονα καὶ	1	Here the author does not clarify what he is comparing the audience to when he says that he is convinced of **things {that are} better**. He implies they are doing **better** than the people he mentioned in [6:4–6](../06/04.md), the people who have stopped believing in the gospel and have “fallen away.” If 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://*/ta/man/translate/figs-explicit]])
6:9	bs61		rc://*/ta/man/translate/figs-idiom	ἐχόμενα σωτηρίας	1	Here, the things that **are accompanying salvation** are everything that a person has and experiences when God saves them. These include having the Holy Spirit, growing in faith and knowledge, and experiencing God’s blessing. If 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://*/ta/man/translate/figs-idiom]])
6:9	npu2		rc://*/ta/man/translate/figs-abstractnouns	ἐχόμενα σωτηρίας	1	If your language does not use an abstract noun for the idea behind **salvation**, you could express the idea by using a verb such as “save” or “rescue.” Alternate translation: “that come when God saves you” or “are experienced when God rescues someone” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
6:9	vq5g		rc://*/ta/man/translate/grammar-connect-logic-contrast	εἰ καὶ οὕτως λαλοῦμεν	1	Here, the phrase **even if we speak thus** contrasts what the author has said in this verse with the warning he has given in [5:11–6:8](../05/11.md). If 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://*/ta/man/translate/grammar-connect-logic-contrast]])
6:9	jou5		rc://*/ta/man/translate/writing-pronouns	οὕτως	1	Here, the word **thus** refers back to the warnings that the author has given in [5:11–6:8](../05/11.md). If your readers would misunderstand what **thus** refers to, you could make it explicit. Alternate translation: “with words of warning” or “such warnings” (See: [[rc://*/ta/man/translate/writing-pronouns]])
6:10	ouxh		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces more explanation about why the author is “convinced of things that are better” concerning his audience ([6:9](../06/09.md)). If 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://*/ta/man/translate/grammar-connect-logic-result]])
6:10	t2hb		rc://*/ta/man/translate/figs-litotes	οὐ & ἄδικος ὁ Θεὸς, ἐπιλαθέσθαι	1	The phrase **not unjust** is a negative understatement that emphasizes how “just” God is. If this is confusing in your language, you could express the meaning positively. If you do, you may need to negate **forget**. Alternate translation: “God is very just, to remember” or “God is just, to remember” (See: [[rc://*/ta/man/translate/figs-litotes]])
6:10	puu1		rc://*/ta/man/translate/figs-explicit	ἐπιλαθέσθαι	1	Here, the word **forget** does not mean simply that a person does not remember something. It also includes how a person will not consider or include something that they have “forgotten.” If 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://*/ta/man/translate/figs-explicit]])
6:10	gzvj		rc://*/ta/man/translate/figs-abstractnouns	τοῦ ἔργου ὑμῶν, καὶ τῆς ἀγάπης ἧς	1	If your language does not use abstract nouns for the ideas behind **work** and **love**, you could express the ideas by using verbs such as “do” and “love.” Alternate translation: “what you do and the way that you love, which” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
6:10	vljf		rc://*/ta/man/translate/translate-unknown	ἐνεδείξασθε	1	Here, people who have **demonstrated** something prove or show that it is true. The author tells his audience that they have “proved” or “shown” that they have **love**. If your readers would misunderstand **demonstrated**, you could use a word or phrase that makes the idea clearer. Alternate translation: “you have shown” (See: [[rc://*/ta/man/translate/translate-unknown]])
6:10	r9xx		rc://*/ta/man/translate/figs-metonymy	εἰς τὸ ὄνομα αὐτοῦ	1	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://*/ta/man/translate/figs-metonymy]])
6:10	szt0		rc://*/ta/man/translate/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://*/ta/man/translate/figs-explicit]])
6:11	j7f5		rc://*/ta/man/translate/figs-exclusive	ἐπιθυμοῦμεν	1	Here the author uses the first person plural (**we**), but he is referring only to himself. If your readers would misunderstand **we**, you could use a form that more naturally refers to the author. Alternate translation: “I long for” (See: [[rc://*/ta/man/translate/figs-exclusive]])
6:11	k4si		rc://*/ta/man/translate/translate-unknown	ἐνδείκνυσθαι	1	Here, just as in [6:10](../06/10.md), people who **demonstrate** something prove or show that it is true. The author wants his audience to “prove” or “show” that they have **diligence**. If your readers would misunderstand **demonstrate**, you could use a word or phrase that makes the idea clearer. Alternate translation: “to show” (See: [[rc://*/ta/man/translate/translate-unknown]])
6:11	abfz		rc://*/ta/man/translate/figs-explicit	τὴν αὐτὴν & σπουδὴν	1	Here the author could want the audience to have **diligence** that is **the same** as: (1) the **diligence** that they have shown in the past. Alternate translation: “consistent diligence” (2) how they have “demonstrated” love (see [6:10](../06/10.md)). Alternate translation: “diligence, just as you demonstrate love,” (See: [[rc://*/ta/man/translate/figs-explicit]])
6:11	i2yc		rc://*/ta/man/translate/figs-abstractnouns	τὴν αὐτὴν & σπουδὴν, πρὸς τὴν πληροφορίαν τῆς ἐλπίδος	1	If your language does not use abstract nouns for the ideas behind **diligence**, **assurance**, and **hope**, you could express the ideas in another way. Alternate translation: “that you strive diligently to be fully assured of what you hope for” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
6:11	uwj3		rc://*/ta/man/translate/figs-possession	πρὸς τὴν πληροφορίαν τῆς ἐλπίδος	1	Here the author uses the possessive form to speak about **full assurance** that concerns **hope**. If 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://*/ta/man/translate/figs-possession]])
6:11	xfy1		rc://*/ta/man/translate/figs-explicit	ἄχρι τέλους	1	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://*/ta/man/translate/figs-explicit]])
6:12	zjgw		rc://*/ta/man/translate/figs-metaphor	μὴ νωθροὶ γένησθε	1	Here the author speaks as if the audience could become **dull**, just as if they were sharp tools that become dull and no longer cut things well. He speaks in this way to exhort them not to become ineffective and slow in their behavior. If your readers would misunderstand **dull**, you could use a comparable idiom or express the idea nonfiguratively. See how you translated the similar phrase in [5:11](../05/11.md). Alternate translation: “you might not become slow” or “you might not become people who avoid doing what you should” (See: [[rc://*/ta/man/translate/figs-metaphor]])
6:12	x9zn		rc://*/ta/man/translate/figs-ellipsis	μιμηταὶ δὲ	1	This phrase leaves out some words that many languages might need to be complete. If 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://*/ta/man/translate/figs-ellipsis]])
6:12	yrh2		rc://*/ta/man/translate/figs-abstractnouns	τῶν διὰ πίστεως καὶ μακροθυμίας, κληρονομούντων	1	If your language does not use abstract nouns for the ideas behind **faith** and **patience**, you could express the idea by using verbs or adverbs. Alternate translation: “of those who, by means of how they believed and were patient, are inheriting” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
6:12	q8ry		rc://*/ta/man/translate/figs-metaphor	τῶν διὰ πίστεως καὶ μακροθυμίας, κληρονομούντων τὰς ἐπαγγελίας	1	Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that believers receive the **promises** from God. If 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://*/ta/man/translate/figs-metaphor]])
6:12	mrbc		rc://*/ta/man/translate/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://*/ta/man/translate/figs-metonymy]])
6:12	eydr		rc://*/ta/man/translate/figs-abstractnouns	τὰς ἐπαγγελίας	1	If your language does not use an abstract noun for the idea behind **promises**, you could express the idea by using a verb such as “promise” or “pledge.” Alternate translation: “what God has pledged” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
6:13	afl4		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces more explanation about the “promises” that the author mentioned in the previous verse ([6:21](../06/21.md)). If 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://*/ta/man/translate/grammar-connect-words-phrases]])
6:13	qicr		rc://*/ta/man/translate/figs-extrainfo	ἐπαγγειλάμενος	1	Here the author does not clarify what God **promised** to Abraham. He does not do this because he quotes the promise itself in the following verse ([6:14](../06/14.md)). If possible, leave what God **promised** vague or unclear in this verse. Alternate translation: “having made a promise” (See: [[rc://*/ta/man/translate/figs-extrainfo]])
6:13	c8ip		rc://*/ta/man/translate/grammar-connect-time-simultaneous	ἐπαγγειλάμενος	1	Here, the words **having promised** refer to something that takes place at the same time as when God **swore by himself**. If 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://*/ta/man/translate/grammar-connect-time-simultaneous]])
6:13	dcy9		rc://*/ta/man/translate/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://*/ta/man/translate/translate-names]])
6:13	e3mt		rc://*/ta/man/translate/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://*/ta/man/translate/writing-pronouns]])
6:13	p1sg		rc://*/ta/man/translate/figs-explicit	ἐπεὶ κατ’ οὐδενὸς εἶχεν μείζονος ὀμόσαι, ὤμοσεν καθ’ ἑαυτοῦ	1	In the author’s culture, people often **swore by** someone else. The other person needed to be someone important and powerful enough to guarantee or enforce what the person who **swore** promised to do. Often people would **swear** by God, since he always is important and powerful enough to guarantee or enforce what was sworn. If 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://*/ta/man/translate/figs-explicit]])
6:13	i5or		rc://*/ta/man/translate/figs-explicit	μείζονος	1	Here, the word **greater** specifically identifies someone who has more power or authority than another person. If your readers would misunderstand what **greater** identifies, you could make it explicit. Alternate translation: “with greater power” or “with more authority” (See: [[rc://*/ta/man/translate/figs-explicit]])
6:14	ymh2		rc://*/ta/man/translate/writing-quotations	λέγων	1	Here the author quotes what God said to Abraham. These words are recorded in [Genesis 22:17](../gen/22/17.md). Since the author introduces this quotation as words that God said to Abraham, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “speaking” or “promising” (See: [[rc://*/ta/man/translate/writing-quotations]])
6:14	wd6t		rc://*/ta/man/translate/figs-quotations	λέγων, εἰ μὴν εὐλογῶν, εὐλογήσω σε, καὶ πληθύνων, πληθυνῶ σε	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “saying that he would most certainly bless Abraham and multiply him.” (See: [[rc://*/ta/man/translate/figs-quotations]])
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”
6:14	fauw		rc://*/ta/man/translate/figs-yousingular	σε	-1	Because God is speaking to one person (Abraham), **you** is singular here. (See: [[rc://*/ta/man/translate/figs-yousingular]])
6:14	n47a		rc://*/ta/man/translate/figs-idiom	πληθύνων, πληθυνῶ σε	1	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://*/ta/man/translate/figs-idiom]])
6:15	f3cs		rc://*/ta/man/translate/figs-explicit	οὕτως	1	Here, the phrase **in this way** could refer back to: (1) how God guaranteed what he promised (see [6:13–14](../06/13.md)). Alternate translation: “as God promised” (2) how Abraham had “faith and patience” (see [6:12](../06/12.md)). Alternate translation: “as one who had faith and patience” (See: [[rc://*/ta/man/translate/figs-explicit]])
6:15	li7e		rc://*/ta/man/translate/figs-explicit	μακροθυμήσας	1	Here the author refers to how Abraham was 75 years old when God first made the **promise** to him (see [Genesis 12:1–4](../gen/12/01.md)), and he was 100 years old when Sarah gave birth to his son Isaac (see [Genesis 21:1–5](../gen/21/01.md). So, Abraham **patiently waited** for 25 years before God gave him what he had promised. If 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://*/ta/man/translate/figs-explicit]])
6:15	aefm		rc://*/ta/man/translate/translate-unknown	ἐπέτυχεν	1	Here, the phrase **he obtained** refers to how he received the **promise**. It does not mean that he took the **promise** for himself. If your readers would misunderstand **obtained**, you could translate this phrase like you translated “inheriting the promises” in [6:12](../06/12.md). Alternate translation: “he received” (See: [[rc://*/ta/man/translate/translate-unknown]])
6:15	pw9h		rc://*/ta/man/translate/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://*/ta/man/translate/figs-metonymy]])
6:15	ky28		rc://*/ta/man/translate/figs-abstractnouns	τῆς ἐπαγγελίας	1	If your language does not use an abstract noun for the idea behind **promise**, you could express the idea by using a verb such as “promise” or “pledge.” Alternate translation: “what God pledged” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
6:16	ib90		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces further explanation of how “swearing” by someone works (see [6:13](../06/13.md) especially). If your readers would misunderstand **For**, you could express the idea with a comparable word or phrase. Alternate translation: “About swearing,” or “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
6:16	vri2		rc://*/ta/man/translate/figs-gendernotations	ἄνθρωποι	1	Although **men** is masculine, the author is using it to all people, both men and women. If your readers would misunderstand **men**, you could use a non-gendered word or refer to both genders. Alternate translation: “men and women” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
6:16	oftr		rc://*/ta/man/translate/figs-explicit	κατὰ τοῦ μείζονος ὀμνύουσιν	1	Here, just as in [6:13](../06/13.md), the author refers to how people often “swore by” someone else. The other person needed to be someone important and powerful enough to guarantee or enforce what the person who swore promised to do. If 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://*/ta/man/translate/figs-explicit]])
6:16	k4tz		rc://*/ta/man/translate/figs-explicit	τοῦ μείζονος	1	Here, the word **greater** specifically identifies someone who has more power or authority than another person. If 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://*/ta/man/translate/figs-explicit]])
6:16	mxrh		rc://*/ta/man/translate/figs-idiom	πάσης αὐτοῖς ἀντιλογίας πέρας, εἰς βεβαίωσιν ὁ ὅρκος	1	Here the author uses technical language related to **disputes** and the law courts. The word **end** refers to a final decision end point, while the word **confirmation** refers to how something is backed up and proved to be true by evidence or, here, an **oath**. If 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://*/ta/man/translate/figs-idiom]])
6:16	pqcw		rc://*/ta/man/translate/figs-abstractnouns	πάσης αὐτοῖς ἀντιλογίας πέρας, εἰς βεβαίωσιν	1	If your language does not use abstract nouns for the ideas behind **end**, **disputes**, and **confirmation**, you could express the ideas in more natural ways. Alternate translation: “what confirms that people have stopped disputing” or “what certainly finishes anything that people are arguing about” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
6:17	jq1k		rc://*/ta/man/translate/grammar-connect-words-phrases	ἐν ᾧ	1	Here, the word **which** refers back to how humans “swear” with an **oath** (see [6:16](../06/16.md)). The phrase **in which** means that what the author speaks about in this verse happens in that same context or way. In other words, God used an **oath**, just like humans do. If 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://*/ta/man/translate/grammar-connect-words-phrases]])
6:17	dw5n		rc://*/ta/man/translate/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://*/ta/man/translate/figs-infostructure]])
6:17	rpv9		rc://*/ta/man/translate/figs-metaphor	τοῖς κληρονόμοις τῆς ἐπαγγελίας	1	Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that believers receive the **promise** from God. If 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://*/ta/man/translate/figs-metaphor]])
6:17	wlbg		rc://*/ta/man/translate/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://*/ta/man/translate/figs-metonymy]])
6:17	zz5f		rc://*/ta/man/translate/figs-abstractnouns	τῆς ἐπαγγελίας	1	If your language does not use an abstract noun for the idea behind **promise**, you could express the idea by using a verb such as “promise.” Alternate translation: “of what God promised” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
6:17	ug6j		rc://*/ta/man/translate/figs-abstractnouns	τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ	1	If your language does not use abstract nouns for the ideas behind **quality** and **purpose**, you could express the ideas by using verbs or in another natural way. Alternate translation: “that what he purposes is unchangeable” or “how unchangeable what he plans is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
6:17	rezy		rc://*/ta/man/translate/figs-idiom	ἐμεσίτευσεν ὅρκῳ	1	Here, the author refers to God making a promise **with an oath** as “mediating” that promise. He speaks in this way because the **oath** is between God and his people and guarantees that what God promises will happen, just like a “mediator” stands between two parties and guarantees what those parties decide. If 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://*/ta/man/translate/figs-idiom]])
6:18	hohu		rc://*/ta/man/translate/figs-explicit	διὰ δύο πραγμάτων ἀμεταθέτων	1	Here, the phrase **two unchangeable things** refers to God’s “promise” and his “oath” (see [6:17](../06/17.md)). Both “promise” and “oath” contain binding words that no one can change. If 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://*/ta/man/translate/figs-explicit]])
6:18	hy89			ἐν οἷς ἀδύνατον ψεύσασθαι τὸν Θεόν	1	Alternate translation: “concerning which God would never life”
6:18	gjw3		rc://*/ta/man/translate/figs-metaphor	οἱ καταφυγόντες	1	Here the author speaks of believers who trust in God to save and protect them as if they were running to a safe place. He speaks in this way to emphasize the need for **refuge** and the fact God provides it. If 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://*/ta/man/translate/figs-metaphor]])
6:18	bkgy		rc://*/ta/man/translate/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://*/ta/man/translate/figs-explicit]])
6:18	bmq6		rc://*/ta/man/translate/figs-abstractnouns	ἰσχυρὰν παράκλησιν ἔχωμεν, οἱ καταφυγόντες	1	If your language does not use abstract nouns for the ideas behind **refuge** and **encouragement**, you could express the ideas by using verbs such as “protect” and “encourage.” Alternate translation: “who have fled to be protected might be strongly encouraged” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
6:18	gk6n		rc://*/ta/man/translate/figs-metaphor	κρατῆσαι τῆς & ἐλπίδος	1	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://*/ta/man/translate/figs-metaphor]])
6:18	vjvm		rc://*/ta/man/translate/figs-abstractnouns	τῆς & ἐλπίδος	1	If your language does not use an abstract noun for the idea behind **hope**, you could express the idea by using a verb such as “hope” or “expect.” The author could primarily be focusing on: (1) the act of “hoping.” Alternate translation: “to how we hope for what God has” (2) what it is that we **hope** for. Alternate translation: “to what we hope for that is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
6:18	hs84		rc://*/ta/man/translate/figs-activepassive	προκειμένης	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **set before** rather than focusing on the person doing the “setting before.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “that God has set before us” (See: [[rc://*/ta/man/translate/figs-activepassive]])
6:19	w66k		rc://*/ta/man/translate/writing-pronouns	ἣν	1	# Connecting Statement:\n\nHere, the word **which** refers back to “the hope” that the author mentioned in the previous verse (see [6:18](../06/18.md)). If your readers would misunderstand what **which** refers to, you could make it explicit. Alternate translation: “which hope” (See: [[rc://*/ta/man/translate/writing-pronouns]])
6:19	ng9i		rc://*/ta/man/translate/figs-metaphor	ὡς ἄγκυραν & τῆς ψυχῆς, ἀσφαλῆ τε καὶ βεβαίαν	1	Here the author states that “hope” functions **as an anchor for the soul**. Just like an **anchor** holds a ship in one place so that it does not drift away (see the chapter introduction), so “hope,” which is **both reliable and confirmed**, holds **the soul** in one place so that the person persists in trusting God and hoping for what he has promised. If 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://*/ta/man/translate/figs-metaphor]])
6:19	xaxt		rc://*/ta/man/translate/translate-unknown	ἄγκυραν	1	An **anchor** is a heavy piece of metal attached to the end of a rope. The other end of the rope is tied to a boat, and in this way the anchor keeps the boat from moving around or drifting away. If your readers would not know what **an anchor** is, you could explain it or refer to a different object that keeps something in place. Alternate translation: “a foundation stone” or “a pillar” (See: [[rc://*/ta/man/translate/translate-unknown]])
6:19	vdt3		rc://*/ta/man/translate/figs-doublet	ἀσφαλῆ τε καὶ βεβαίαν	1	These two terms mean basically the same thing and are used together to emphasize how secure the “hope” is. If your language does not use repetition to do this or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “extremely reliable” or “very much confirmed” (See: [[rc://*/ta/man/translate/figs-doublet]])
6:19	d223		rc://*/ta/man/translate/figs-personification	εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος	1	Here the author speaks as if the “hope” can “enter” **into the inside of the curtain**. He speaks in this way to indicate that “hope” penetrates into a place we cannot experience right now: the inside of the heavenly sanctuary. In other words, while we cannot “enter” that place, we can confidently expect to receive and experience what is in that place. If 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://*/ta/man/translate/figs-personification]])
6:19	lm8e		rc://*/ta/man/translate/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://*/ta/man/translate/figs-go]])
6:19	aj2m		rc://*/ta/man/translate/figs-idiom	τὸ ἐσώτερον τοῦ καταπετάσματος	1	Here, the phrase **the inside of the curtain** refers to the inner, most holy area of the sanctuary. See the similar phrases in [Exodus 26:33](../exo/26/33.md) and [Leviticus 16:2](../lev/16/02.md). The **curtain** blocks this area off from the rest of the sanctuary. If 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://*/ta/man/translate/figs-idiom]])
6:20	c59s		rc://*/ta/man/translate/figs-go	εἰσῆλθεν	1	Here, the word **entered** refers to movement from outside a structure into the structure. Use a word or phrase in your language that refers to this kind of movement. See how you translated “entering into” in [6:19](../06/19.md). Alternate translation: “has gone in” (See: [[rc://*/ta/man/translate/figs-go]])
6:20	onb9		rc://*/ta/man/translate/translate-unknown	πρόδρομος	1	Here, the word **forerunner** refers to a person who “runs” in front of everyone else. The author is identifying Jesus as the first person to go to a specific place, and the implication is that he opens the way or leads others to enter that same place. If 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://*/ta/man/translate/translate-unknown]])
6:20	a16c		rc://*/ta/man/translate/figs-infostructure	πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν	1	Here, the phrase **on our behalf** could modify: (1) **entered**. In this case, Jesus has **entered** for our sake, or to help us. Alternate translation: “has entered for our sake as a forerunner” (2) **forerunner**. In this case, Jesus opened the way **on our behalf**. Alternate translation: “has entered as a forerunner who leads us” (See: [[rc://*/ta/man/translate/figs-infostructure]])
6:20	q9tt		rc://*/ta/man/translate/grammar-connect-time-sequential	γενόμενος	1	Here, the phrase **having become** introduces action that could happen: (1) before Jesus **entered**. In this case, God makes him a **high priest**, and then he enters the heavenly sanctuary. Alternate translation: “already having become” (2) at the same time as Jesus **entered**. In this case, the “entering” and the “becoming” describe the same thing or happen at the same time. Alternate translation: “when he became” or “at the same time as he became” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]])
6:20	zgj6			κατὰ τὴν τάξιν Μελχισέδεκ	1	Here the author uses the same words he used in [5:6](../05/06.md), [10](../05/10.md). You should translate this phrase in exactly the same way as you did in those verses.
7:intro	y8j3				0	# Hebrews 7 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n     * Teaching: Melchizedek the priest (7:1–10)\n     * Teaching: The Son is high priest in the order of Melchizedek (7:11–28)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [7:17](../07/17.md), [21](../07/21.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### High priests\n\nIn this chapter, the author frequently discusses high priests. He speaks about their “order,” which refers to the requirements, system, and service that go along with being a priest in that “order.” He focuses on two “orders.” First is the order of Aaron, made up of priests who are descended from Levi. These priests are required by Moses’s law and must offer sacrifices for themselves as well as for the rest of the people since they also sin. Also, each priest eventually dies and must be replaced by another. Second is the order of Melchizedek, made up of priests who have an “indestructible life.” This order only includes Melchizedek and Jesus. Jesus only offers sacrifices for the sins of other people, since he does not sin. Also, he never dies, so he can be a priest forever. Consider how to refer to these two different kinds of priests in this chapter. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/highpriest]])\n\n### Melchizedek\n\nIn this chapter, the author refers to Melchizedek as he is described in [Genesis 14:18–20](../gen/14/18.md), including how the story does not mention his father, mother, birth, or death. Scholars debate whether the author thought that Melchizedek was a supernatural being, such as an angel, or whether the author simply describes the character Melchizedek without referring to the historical person named Melchizedek. What is clear is that the author thinks that Melchizedek was “made like” Jesus, not the other way around (see [7:3](../07/03.md)). In other words, the author speaks about Melchizedek because the description of him in Genesis is a helpful way to think about Jesus. Since Melchizedek was greater than Abraham, Jesus, whom Melchizedek is like, is greater than Abraham’s descendants who became priests. (See: [[rc://*/tw/dict/bible/names/melchizedek]])\n\n### Tithes\n\nIn [7:1–10](../07/01.md), the author refers multiple times to giving and collecting “tithes” or “a tenth.” These words refer to the practice of separating out one tenth of what a person earned or grew and giving it to someone else. In the law that God gave through Moses, the Israelites were required to give a “tenth” or “tithe” to priests. This enabled the priests to perform their service without having to do other work. The author uses the “tithes” language to show that Abraham, Levi’s great-grandfather, paid a “tithe” to Melchizedek. That means that the descendants of Abraham who received “tithes” actually paid “tithes” through Abraham to Melchizedek. In the author’s argument, this shows that Melchizedek and his priesthood are greater than Levi and his priesthood. (See: [[rc://*/tw/dict/bible/other/tenth]])\n\n### “Swearing” and the “oath”\n\nJust as in chapter 6, the author refers multiple times to “swearing” and using an “oath.” In this context, “swearing” refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. The author implies that words spoken with an “oath” have more significance or indicate something greater than words without an “oath.” If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://*/tw/dict/bible/other/oath]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The “loin” of Abraham\n\nIn [7:5](../07/05.md), [10](../07/10.md), the author refers to the “loin” of Abraham. This word is a polite way to refer to the male sexual organ. In [7:5](../07/05.md), the author’s point is that all the Israelites are descended from Abraham, since they all come from his “loin.” In [7:10](../07/10.md), the author’s point is that Levi, the great-grandson of Abraham, could be considered to be inside Abraham’s “loin” before Abraham and Sarah had their son, Isaac. In the author’s culture, one could speak of the descendants of a man as if they were inside the man’s sexual organ. Consider natural ways to express these ideas in your language, and see the notes on these two verses.
7:1	mwy8		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	# Connecting Statement:\n\nHere, the word **For** signals that the author will now go on to explain who “Melchizedek” is and why he is important. If 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://*/ta/man/translate/grammar-connect-words-phrases]])
7:1	smhy		rc://*/ta/man/translate/figs-idiom	οὗτος & ὁ Μελχισέδεκ	1	Here, the phrase **this Melchizedek** identifies this **Melchizedek** as the same one whom the author was speaking about in the previous verse (see [6:20](../06/20.md)). If 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://*/ta/man/translate/figs-idiom]])
7:1	rfc9		rc://*/ta/man/translate/translate-names	Σαλήμ	1	The word **Salem** is the name of a city that existed somewhere in the middle of what is now Israel. Some scholars think that it is another name for the city of Shechem, while other scholars think it is another name for the city of Jerusalem. Since our author is referring directly to [Genesis 14:18](../gen/14/18.md), you should preserve this name as much as possible. (See: [[rc://*/ta/man/translate/translate-names]])
7:1	h4n1		rc://*/ta/man/translate/translate-names	τοῦ Θεοῦ τοῦ Ὑψίστου	1	The phrase **Most High God** refers to God and describes as the most powerful and greatest being. The author uses this phrase since it appears in [Genesis 14:18](../gen/14/18.md). If your readers would misunderstand **Most High God**, you could use a title that describes God as powerful and great. Alternate translation: “of God, who is more powerful than anything else” or “of the Most Exalted God” (See: [[rc://*/ta/man/translate/translate-names]])
7:1	ucr1		rc://*/ta/man/translate/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://*/ta/man/translate/translate-names]])
7:1	ji3f		rc://*/ta/man/translate/grammar-connect-time-simultaneous	ὑποστρέφοντι	1	Here, the word **returning** refers to action that happened at the same time as when Melchizedek **met Abraham**. If your readers would misunderstand this connection, you could make it explicit. Alternate translation: “when he was returning” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]])
7:1	rx36		rc://*/ta/man/translate/figs-explicit	Ἀβραὰμ ὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέων	1	The phrase **the slaughter of the kings** refers to a story in [Genesis 14:1–16](../gen/14/01.md). Four **kings** conquered a city in which Abraham’s nephew was living, and they captured his nephew. Abraham took the fighting men that he had, and he conquered and “slaughtered” the armies of these four **kings**. He recovered all the valuable things that these **kings** had taken, including his nephew. When he was going back home after defeating the **kings**, he met **Melchizedek**. If your readers would need to know more about this background than the author states explicitly, you could include some extra information in your translation, or you could use a footnote to explain the story. Alternate translation: “Abraham, who was returning from the battle in which he defeated the four kings who had kidnapped his nephew,” (See: [[rc://*/ta/man/translate/figs-explicit]])
7:1	np7o		rc://*/ta/man/translate/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://*/ta/man/translate/figs-synecdoche]])
7:2	q87x		rc://*/ta/man/translate/writing-pronouns	ᾧ	1	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://*/ta/man/translate/writing-pronouns]])
7:2	dplz		rc://*/ta/man/translate/translate-unknown	δεκάτην & ἐμέρισεν	1	Here, the word **apportioned** refers to how a person might divide a group of things into “portions” and 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://*/ta/man/translate/translate-unknown]])
7:2	pw9x		rc://*/ta/man/translate/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://*/ta/man/translate/figs-explicit]])
7:2	x3bd		rc://*/ta/man/translate/figs-explicit	πρῶτον μὲν ἑρμηνευόμενος	1	Here the author does not state what is **translated**. The word **first** implies that it is the first name for this person: “Melchizedek.” If 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://*/ta/man/translate/figs-explicit]])
7:2	trz1		rc://*/ta/man/translate/translate-names	πρῶτον μὲν ἑρμηνευόμενος βασιλεὺς δικαιοσύνης, ἔπειτα δὲ καὶ βασιλεὺς Σαλήμ, ὅ ἐστιν, βασιλεὺς εἰρήνης	1	Here the author provides translations of Melchizedek’s name (“Melchizedek”) and his title (**king of Salem**) from Hebrew, the language that Abraham spoke. The name “Melchizedek” means **king of righteousness**, and the name **Salem** sounds like the Hebrew word for **peace**. If 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://*/ta/man/translate/translate-names]])
7:2	kfsz		rc://*/ta/man/translate/figs-activepassive	πρῶτον μὲν ἑρμηνευόμενος	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author wishes to emphasize what the words mean in a different language rather than focusing on the person doing the translating. Alternate translation: “first whose name we translate as” or “first indeed meaning” (See: [[rc://*/ta/man/translate/figs-activepassive]])
7:2	abh4		rc://*/ta/man/translate/figs-possession	βασιλεὺς δικαιοσύνης & βασιλεὺς εἰρήνης	1	Here the author uses the possessive form to speak about a **king** who is characterized by **righteousness** and **peace**. This means that he rules in a “righteous” and “peaceful” way and that what he does leads to **righteousness** and **peace** in his kingdom. If 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://*/ta/man/translate/figs-possession]])
7:2	yaa0		rc://*/ta/man/translate/figs-abstractnouns	δικαιοσύνης & εἰρήνης	1	If your language does not use abstract nouns for the ideas behind **righteousness** and **peace**, you could express the ideas in another way. Alternate translation: “who does what is righteous … who does what is peaceful” or “who makes things righteous … who makes things peaceful” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:2	bm11		rc://*/ta/man/translate/translate-names	Σαλήμ	1	The word **Salem** refers to the same city that the author mentioned in [7:1](../07/01.md). Translate it the same way you did there. (See: [[rc://*/ta/man/translate/translate-names]])
7:3	q4eh		rc://*/ta/man/translate/figs-explicit	ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς τέλος ἔχων	1	Here the author is describing the character “Melchizedek” as he appears in [Genesis 14:18–20](../gen/14/18.md). The author of that story does not mention anything about Melchizedek’s parents, how old he was, when he was born, or when he died. This is unusual, especially since priests usually needed to be the children of priests. The author of Hebrews probably did not think that Melchizedek was a supernatural being. Instead, he uses the character “Melchizedek” from the Old Testament story to help his audience understand Jesus better. If 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://*/ta/man/translate/figs-explicit]])
7:3	hodw		rc://*/ta/man/translate/translate-unknown	ἀγενεαλόγητος	1	The word **genealogy** refers to a list of ancestors. In the author’s culture, this list primarily included one’s father, one’s grandfather, one’s great-grandfather, and so on. If your readers would not know what a **genealogy** is, you could use a comparable word or a descriptive phrase. Alternate translation: “without a list of ancestors” or “without known ancestors” (See: [[rc://*/ta/man/translate/translate-unknown]])
7:3	ro3u		rc://*/ta/man/translate/figs-idiom	μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς τέλος ἔχων	1	Here, the phrase **beginning of days** refers to when a person is born. The phrase **end of life** refers to when a person dies. If 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://*/ta/man/translate/figs-idiom]])
7:3	wx4m		rc://*/ta/man/translate/figs-activepassive	ἀφωμοιωμένος	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on Melchizedek, who is **made like**, rather than focusing on the person doing the “making.” If you must state who did the action, you could refer to Moses, who described Melchizedek in this way in Genesis, or you could refer to God, who inspired Moses to write this way. Alternate translation: “God having made him like” or “Moses having made him like” (See: [[rc://*/ta/man/translate/figs-activepassive]])
7:3	e959		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τῷ Υἱῷ τοῦ Θεοῦ	1	The phrase **Son of God** is an important title for Jesus that describes his relationship to God the Father. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
7:3	ajrw		rc://*/ta/man/translate/translate-unknown	μένει ἱερεὺς εἰς τὸ διηνεκές	1	Here, the word **perpetually** indicates that Melchizedek never stops being **a priest**. If 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://*/ta/man/translate/translate-unknown]])
7:4	h2bg		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	# Connecting Statement:\n\nHere, the word **But** introduces the next thing that the author wants to say about Melchizedek. It does not introduce a contrast with the previous verse. If 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://*/ta/man/translate/grammar-connect-words-phrases]])
7:4	iyvq			θεωρεῖτε	1	Alternate translation: “observe” or “see”
7:4	qdtp		rc://*/ta/man/translate/figs-explicit	πηλίκος	1	Here the author does not specify in what way Melchizedek was **great**. The audience would have inferred that he was **great** in importance and rank. If 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://*/ta/man/translate/figs-explicit]])
7:4	w2gg		rc://*/ta/man/translate/writing-pronouns	οὗτος	1	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://*/ta/man/translate/writing-pronouns]])
7:4	usbu		rc://*/ta/man/translate/figs-explicit	ᾧ δεκάτην Ἀβραὰμ, ἔδωκεν ἐκ τῶν ἀκροθινίων, ὁ πατριάρχης	1	Here the audience would have agreed that the person who is “greater” would receive the **tenth** from the person who is not as **great**. If your readers would not make this inference or agree that this is true, you may need to make the reasoning explicit. Alternate translation: “to whom the patriarch Abraham gave a tenth from the best plunder, which is what people do for a greater person” (See: [[rc://*/ta/man/translate/figs-explicit]])
7:4	kwpe		rc://*/ta/man/translate/translate-unknown	ἐκ τῶν ἀκροθινίων	1	Here, the phrase **the best plunder** refers to the most valuable objects that Abraham took from the “kings” (see [7:1](../07/01.md)) when he defeated them. The author means that the **tenth** that Abraham gave to Melchizedek only included the most valuable objects. If 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://*/ta/man/translate/translate-unknown]])
7:5	l29w		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ οἱ μὲν	1	Here, the word **indeed** indicates that the author is introducing the first half of a contrast (the second half of the contrast is in [7:6](../07/06.md)). If 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://*/ta/man/translate/grammar-connect-words-phrases]])
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”
7:5	ffl4		rc://*/ta/man/translate/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://*/ta/man/translate/translate-kinship]])
7:5	xbci		rc://*/ta/man/translate/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://*/ta/man/translate/translate-names]])
7:5	l9zq		rc://*/ta/man/translate/figs-distinguish	Λευεὶ τὴν ἱερατείαν λαμβάνοντες	1	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://*/ta/man/translate/figs-distinguish]])
7:5	pjj8		rc://*/ta/man/translate/figs-abstractnouns	τὴν ἱερατείαν λαμβάνοντες	1	If your language does not use an abstract noun for the idea behind **priesthood**, you could express the idea in another way. Alternate translation: “who are called to be priests” or “who act as priests” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:5	wash		rc://*/ta/man/translate/figs-explicit	ἐντολὴν ἔχουσιν & κατὰ τὸν νόμον	1	Here the author refers specifically to the law that God gave through Moses. He probably is thinking about the **command** about Levites and tithes in [Numbers 18:21–24](../num/18/21.md). If 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://*/ta/man/translate/figs-explicit]])
7:5	hn3k		rc://*/ta/man/translate/figs-abstractnouns	ἀποδεκατοῦν	1	If your language does not use an abstract noun for the idea behind **tithe**, you could express the idea by using an adjective such as “tenth” or in some other natural way. Alternate translation: “to receive one out of ten portions” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:5	ri2y		rc://*/ta/man/translate/translate-kinship	τοὺς ἀδελφοὺς αὐτῶν	1	Here, the word **brothers** refers to anyone who is descended from **Abraham** and Jacob, which would be all Israelites. It does not refer 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://*/ta/man/translate/translate-kinship]])
7:5	busq		rc://*/ta/man/translate/figs-gendernotations	τοὺς ἀδελφοὺς αὐτῶν	1	Although the word **brothers** is masculine, it refers to any relative, both male and female. If 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://*/ta/man/translate/figs-gendernotations]])
7:5	rx2f		rc://*/ta/man/translate/grammar-connect-logic-contrast	καίπερ	1	Here, the phrase **even though** introduces something that is unexpected given what the author has already said. In other words, it is surprising that the **sons of Levi** receive tithes from **their brothers** when they have all **come from the loin of Abraham**. If 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://*/ta/man/translate/grammar-connect-logic-contrast]])
7:5	x4za		rc://*/ta/man/translate/figs-idiom	ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ	1	The phrase **from the loin of Abraham** identifies everyone who has **come** from that **loin** as descendants of **Abraham**. The word **loin** refers 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://*/ta/man/translate/figs-idiom]])
7:5	m23m		rc://*/ta/man/translate/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://*/ta/man/translate/translate-names]])
7:6	bg0k		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **But** introduces the second half of the contrast. The first half is in the previous verse ([7:5](../07/05.md)). If 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://*/ta/man/translate/grammar-connect-words-phrases]])
7:6	e0ic		rc://*/ta/man/translate/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://*/ta/man/translate/writing-pronouns]])
7:6	r2rs		rc://*/ta/man/translate/translate-unknown	μὴ γενεαλογούμενος ἐξ αὐτῶν	1	The word **genealogy** refers to a list of ancestors. In the author’s culture, this list primarily included one’s father, one’s grandfather, one’s great-grandfather, and so on. If your readers would not know what a **genealogy** is, you could use a comparable word or a descriptive phrase. Alternate translation: “not belonging in their list of ancestors” or “not being descended from their ancestors” (See: [[rc://*/ta/man/translate/translate-unknown]])
7:6	uwoz		rc://*/ta/man/translate/figs-abstractnouns	δεδεκάτωκεν	1	If your language does not use an abstract noun for the idea behind **tithe**, you could express the idea by using an adjective such as “tenth” or in some other natural way. See how you translated the identical phrase in [7:5](../07/05.md). Alternate translation: “has received one out of ten portions” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:6	tseb		rc://*/ta/man/translate/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://*/ta/man/translate/translate-names]])
7:6	d2hq		rc://*/ta/man/translate/figs-explicit	τὸν ἔχοντα τὰς ἐπαγγελίας	1	Here, the phrase **the one having the promises** refers to **Abraham** again. It does not refer to another person. Express the idea in such a way that your readers know that **the one having the promises** is Abraham. Alternate translation: “him, the one having the promises” (See: [[rc://*/ta/man/translate/figs-explicit]])
7:6	odvp		rc://*/ta/man/translate/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://*/ta/man/translate/figs-idiom]])
7:6	kh73		rc://*/ta/man/translate/figs-abstractnouns	τὰς ἐπαγγελίας	1	If your language does not use an abstract noun for the idea behind **promises**, you could express the idea by using a verb such as “promise” or “pledge.” Alternate translation: “what God pledged” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:7	xhcq		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **But** introduces a further development concerning how Melchizedek blessed Abraham. If 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://*/ta/man/translate/grammar-connect-words-phrases]])
7:7	wdtx		rc://*/ta/man/translate/figs-idiom	χωρὶς & πάσης ἀντιλογίας	1	The phrase **without any dispute** identifies the statement as something that most people would agree with. In other words, the author does not think he needs to prove this statement. If 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://*/ta/man/translate/figs-idiom]])
7:7	ddwg		rc://*/ta/man/translate/figs-explicit	τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται	1	The author assumes that his audience would apply this general principle to what he has said about Melchizedek blessing Abraham. If your readers would not naturally make this application, you could make it explicit. Alternate translation: “the lesser, in this case Abraham, is blessed by the greater, in this case Melchizedek” (See: [[rc://*/ta/man/translate/figs-explicit]])
7:7	k6pc		rc://*/ta/man/translate/figs-activepassive	τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the greater blesses the lesser” (See: [[rc://*/ta/man/translate/figs-activepassive]])
7:7	hper		rc://*/ta/man/translate/figs-nominaladj	τὸ ἔλαττον & τοῦ κρείττονος	1	The author is using the adjectives **lesser** and **greater** as nouns in order to refer to people who are **lesser** and **greater**. Your language may use adjectives in the same way. If not, you could translate these with noun phrases. Alternate translation: “a lesser person … a greater person” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
7:8	sf79		rc://*/ta/man/translate/figs-infostructure	ὧδε μὲν & ἐκεῖ δὲ	1	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://*/ta/man/translate/figs-infostructure]])
7:8	negg		rc://*/ta/man/translate/figs-explicit	ἀποθνῄσκοντες ἄνθρωποι	1	Here, the phrase **mortal men** refers specifically to the priests descended from Levi. The author is emphasizing that all these priests die. If your readers would misunderstand **mortal men**, you could make to whom it refers clearer. Alternate translation: “priests who will die” (See: [[rc://*/ta/man/translate/figs-explicit]])
7:8	iymo		rc://*/ta/man/translate/figs-abstractnouns	δεκάτας	1	If your language does not use an abstract noun for the idea behind **tithes**, you could express the idea by using an adjective such as “tenth” or in some other natural way. Alternate translation: “one out of ten portions” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:8	seiq		rc://*/ta/man/translate/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://*/ta/man/translate/writing-pronouns]])
7:8	n9nb		rc://*/ta/man/translate/figs-explicit	μαρτυρούμενος ὅτι ζῇ	1	The author explicitly contrasts **mortal men** and **he lives on**. He does not explicitly restate the fact that Melchizedek too receives **tithes**, but he does imply it. If your readers would not make this inference, and if they would be confused about why the author does not mention **tithes** with Melchizedek, you could make the idea explicit. Alternate translation: “he is testified about that he received a tithe and that he lives on” (See: [[rc://*/ta/man/translate/figs-explicit]])
7:8	d1yr		rc://*/ta/man/translate/figs-activepassive	μαρτυρούμενος	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus Melchizedek, who **is testified**, rather than focusing on the person doing the “testifying.” If you must state who did the action, the author implies that God did it when he spoke through Moses in [Genesis 14:18–20](../gen/14/18.md). Alternate translation: “God testifies about him” or “Moses testifies about him” (See: [[rc://*/ta/man/translate/figs-activepassive]])
7:8	c9zz		rc://*/ta/man/translate/figs-explicit	μαρτυρούμενος ὅτι ζῇ	1	Here, just as in [7:3](../07/03.md), the author is describing the character “Melchizedek” as he appears in [Genesis 14:18–20](../gen/14/18.md). The author of that story does not mention anything about Melchizedek’s death. If 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://*/ta/man/translate/figs-explicit]])
7:9	v1kt		rc://*/ta/man/translate/figs-idiom	ὡς ἔπος εἰπεῖν	1	The phrase **so to speak** identifies what follows as something that the author considers to be imprecise or that claims more than he might wish to 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://*/ta/man/translate/figs-idiom]])
7:9	zvd3		rc://*/ta/man/translate/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://*/ta/man/translate/translate-names]])
7:9	e9gc		rc://*/ta/man/translate/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://*/ta/man/translate/figs-metonymy]])
7:9	v1yu		rc://*/ta/man/translate/figs-abstractnouns	καὶ & ὁ δεκάτας λαμβάνων, δεδεκάτωται	2	If your language does not use abstract nouns for the idea behind **tithe** and **tithes**, you could express the ideas by using an adjective such as “tenth” or in some other natural way. Alternate translation: “the one collecting one out of ten portions, also had paid one out of ten portions” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:9	odg8		rc://*/ta/man/translate/figs-explicit	δι’ Ἀβραὰμ & δεδεκάτωται	1	Here the author refers to how Abraham **paid a tithe** to Melchizedek, an event the author has already mentioned (see [7:4](../07/04.md)). If 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://*/ta/man/translate/figs-explicit]])
7:10	g26s		rc://*/ta/man/translate/figs-idiom	ἔτι & ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν	1	The phrase **the loin of {his} father** refers 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://*/ta/man/translate/figs-idiom]])
7:10	bd2l		rc://*/ta/man/translate/translate-kinship	τοῦ πατρὸς	1	Here the author uses the word **father** to refer in general to a male ancestor. Abraham was more specifically Levi’s great-grandfather on his father’s side. Use an appropriate word for this relationship in your culture. Alternate translation: “of his ancestor” (See: [[rc://*/ta/man/translate/translate-kinship]])
7:10	p0zd		rc://*/ta/man/translate/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://*/ta/man/translate/translate-names]])
7:10	l5dd		rc://*/ta/man/translate/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://*/ta/man/translate/writing-pronouns]])
7:11	kdb8		rc://*/ta/man/translate/grammar-connect-words-phrases	μὲν οὖν	1	Here, the word **then** shows the audience that the author is continuing the argument about Melchizedek and the priests descended from Levi. The word **indeed** signals the first part of a contrast. The second part is the question in the second half of this verse. If 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://*/ta/man/translate/grammar-connect-words-phrases]])
7:11	ruvi		rc://*/ta/man/translate/grammar-connect-condition-contrary	εἰ μὲν οὖν τελείωσις διὰ τῆς Λευειτικῆς ἱερωσύνης ἦν	1	Here the author is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **perfection** did not happen **through the Levitical priesthood**. He proves that the conditional statement is not true by reminding the audience that God did indeed appoint **another priest** who is **according to the order of Melchizedek**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “If indeed then, perfection had actually been through the Levitical priesthood” (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]])
7:11	yvxw		rc://*/ta/man/translate/figs-abstractnouns	τελείωσις & ἦν	1	If your language does not use an abstract noun for the idea behind **perfection**, you could express the idea by using an adjective such as “perfect.” Alternate translation: “people could become perfect” or “what is perfect was” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:11	nw53		rc://*/ta/man/translate/translate-unknown	τῆς Λευειτικῆς ἱερωσύνης	1	Here, the phrase **the Levitical priesthood** refers to the people, the system, and the practices that were connected with how the descendants of Levi served as priests to God for the rest of the Israelites. If 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://*/ta/man/translate/translate-unknown]])
7:11	eyek		rc://*/ta/man/translate/figs-abstractnouns	τῆς Λευειτικῆς ἱερωσύνης	1	If your language does not use an abstract noun for the idea behind **priesthood**, you could express the idea in another way. Alternate translation: “how the Levites served as priests” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:11	t3pe		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **for** introduces a clarification or explanation of what the author just said. In other words, he speaks about **perfection** and the **Levitical priesthood** because this **priesthood** was the **basis** for the whole **law**. He wishes his audience to know that 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://*/ta/man/translate/grammar-connect-words-phrases]])
7:11	etid		rc://*/ta/man/translate/figs-infostructure	εἰ μὲν οὖν τελείωσις διὰ τῆς Λευειτικῆς ἱερωσύνης ἦν, ὁ λαὸς γὰρ ἐπ’ αὐτῆς νενομοθέτηται,	1	Here the author provides a clarification after he makes his claim. If your readers would find this order confusing, you could put the clarification before the claim. Alternate translation: “Now on the basis of the Levitical priesthood the people had been given the law. If indeed then, perfection was through the Levitical priesthood,” (See: [[rc://*/ta/man/translate/figs-infostructure]])
7:11	ui2m		rc://*/ta/man/translate/figs-explicit	ὁ λαὸς & νενομοθέτηται	1	Here the author refers to the **law** that God gave through Moses to the **people** of Israel. If 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://*/ta/man/translate/figs-explicit]])
7:11	a17s		rc://*/ta/man/translate/figs-activepassive	ὁ λαὸς & νενομοθέτηται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the **people**, who were **given {the} law**, rather than focusing on the person doing the “giving.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God had given the law to the people” (See: [[rc://*/ta/man/translate/figs-activepassive]])
7:11	wgp5		rc://*/ta/man/translate/figs-rquestion	τίς ἔτι χρεία κατὰ τὴν τάξιν Μελχισέδεκ, ἕτερον ἀνίστασθαι ἱερέα, καὶ οὐ κατὰ τὴν τάξιν Ἀαρὼν λέγεσθαι?	1	The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question implies that the answer is “there was no further need.” If 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://*/ta/man/translate/figs-rquestion]])
7:11	jt8l		rc://*/ta/man/translate/figs-abstractnouns	τίς ἔτι χρεία	1	If your language does not use an abstract noun for the idea behind **need**, you could express the idea by using a verb such as “need” or an adjective such as “necessary.” Alternate translation: “why was it still necessary” or “why was it needed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:11	kmfw		rc://*/ta/man/translate/figs-explicit	κατὰ τὴν τάξιν Μελχισέδεκ, ἕτερον ἀνίστασθαι ἱερέα, καὶ οὐ κατὰ τὴν τάξιν Ἀαρὼν λέγεσθαι?	1	Here the author is referring back to the words that he quoted in [5:6](../05/06.md) from [Psalm 110:4](../psa/110/04.md): “You are a priest forever, after the order of Melchizedek.” It is these words that “say” that Jesus is a priest **according to the order of Melchizedek* and not **according to the order of Aaron**. If 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://*/ta/man/translate/figs-explicit]])
7:11	hi4e		rc://*/ta/man/translate/figs-metaphor	ἀνίστασθαι	1	Here, the word **arise** refers to someone taking a position as if they were standing up to do something. The author speaks in this way to show that **another priest** has “stood up” to do his task as priest. If your readers would misunderstand **arise**, you could use a comparable metaphor or express the idea nonfiguratively. Alternate translation: “appear” or “begin serving” (See: [[rc://*/ta/man/translate/figs-metaphor]])
7:11	cc5f		rc://*/ta/man/translate/translate-unknown	κατὰ τὴν τάξιν Μελχισέδεκ & κατὰ τὴν τάξιν Ἀαρὼν	1	Here, the word **order** refers to requirements and duties that go along with a specific office or position. If someone serves **according to the order of** someone else, that means that he or she meets the same requirements and 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://*/ta/man/translate/translate-unknown]])
7:11	b4n2		rc://*/ta/man/translate/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://*/ta/man/translate/translate-names]])
7:11	kt3a		rc://*/ta/man/translate/figs-activepassive	οὐ & λέγεσθαι	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who is not **said** rather than focusing on what does not do the “saying.” If you must state who does not “say,” the author implies that “God” did not say this when he spoke in [Psalm 110:4](../psa/110/04.md). Alternate translation: “for the Psalm not to identify him to be” or “for God to say that he is not” (See: [[rc://*/ta/man/translate/figs-activepassive]])
7:12	wawz		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces further explanation and support for the idea that the “basis” of the **law** is the **priesthood** (see [7:11](../07/11.md)). The author’s point is that, because a **change of the law** occurs whenever the **priesthood is changed**, that means that the **priesthood** must be the basis for the **law**. If 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://*/ta/man/translate/grammar-connect-logic-result]])
7:12	c7f1		rc://*/ta/man/translate/figs-activepassive	μετατιθεμένης & τῆς ἱερωσύνης	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **changed** rather than focusing on the person doing the “changing.” If you must state who does the action, the author implies that “God” does it. Alternate translation: “when God changes the priesthood” (See: [[rc://*/ta/man/translate/figs-activepassive]])
7:12	lipz		rc://*/ta/man/translate/figs-abstractnouns	τῆς ἱερωσύνης	1	If your language does not use an abstract noun for the idea behind **priesthood**, you could express the idea in another way. Alternate translation: “how people act as priests” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:12	s8qi		rc://*/ta/man/translate/figs-idiom	ἐξ ἀνάγκης	1	Here, the phrase **from necessity** indicates that what follows “must” or “has to” happen. The phrase does not clarify why what follows is a **necessity**. If 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://*/ta/man/translate/figs-idiom]])
7:12	e8av		rc://*/ta/man/translate/figs-abstractnouns	ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται	1	If your language does not use abstract nouns for the ideas behind **necessity**, **change**, or **place**, you could express the ideas in another way. Alternate translation: “the law also needs to be changed” or “it is required that the law also changes” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:13	mwx4		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces support for what the author has implied: there has indeed been a change in the priesthood (see [7:11–12](../07/11.md)). If 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://*/ta/man/translate/grammar-connect-words-phrases]])
7:13	k9zi		rc://*/ta/man/translate/writing-pronouns	ἐφ’ ὃν & λέγεται ταῦτα & μετέσχηκεν	1	Here, the words **he** and **whom** both refer to Jesus, to whom the author has applied the words of [Psalm 110:4](../psa/110/04.md). The author does not refer to Jesus by name here because he uses “the Lord” in the next verse and because he emphatically uses Jesus’s name in [7:22](../07/22.md). If possible, refer to Jesus here as indirectly as the author does. If you must clarify to whom **he** and **whom** refer, you could use a word or phrase that directly identifies Jesus. Alternate translation: “the Lord about whom these things are said belongs to” or “Jesus, about whom these things are said, belongs to” (See: [[rc://*/ta/man/translate/writing-pronouns]])
7:13	m9mm		rc://*/ta/man/translate/figs-activepassive	ἐφ’ ὃν & λέγεται ταῦτα	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **said** rather than focusing on the person doing the “saying.” If you must state who did the “saying,” the author implies that “God” did it in the words of [Psalm 110:4](../psa/110/04.md). Alternate translation: “about whom God said these things” or “about whom we read these things in the Psalm” (See: [[rc://*/ta/man/translate/figs-activepassive]])
7:13	nmdl		rc://*/ta/man/translate/figs-extrainfo	φυλῆς ἑτέρας	1	Here, the phrase **tribe** refers to all those people who are descended from one of Jacob’s twelve sons. The author refers to **another tribe** to show that Jesus is not from the **tribe** of Levi. He will state which tribe Jesus is from in the next verse, so do not identify 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://*/ta/man/translate/figs-extrainfo]])
7:13	n3hs		rc://*/ta/man/translate/figs-idiom	προσέσχηκεν τῷ θυσιαστηρίῳ	1	Here, the phrase **officiated at the altar** is another way to say that someone has served or functioned as a priest. If 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://*/ta/man/translate/figs-idiom]])
7:14	t3dm		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces further, more specific explanation of what the author claimed in the previous verse. If your readers would misunderstand **For**, you could use a word or phrase that introduces more specific information. Alternate translation: “More specifically,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
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”
7:14	qsk5		rc://*/ta/man/translate/figs-metaphor	ἐξ Ἰούδα ἀνατέταλκεν	1	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://*/ta/man/translate/figs-metaphor]])
7:14	ln94		rc://*/ta/man/translate/translate-names	ἐξ Ἰούδα & Μωϋσῆς	1	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://*/ta/man/translate/translate-names]])
7:14	fh67		rc://*/ta/man/translate/figs-explicit	οὐδὲν Μωϋσῆς ἐλάλησεν	1	Here the author refers to the law that **Moses** received from God and gave to the people of Israel. This law contained instructions about who would serve as priests, and the only instructions that Moses received were about how people from the tribe of Levi would serve as priests. If 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://*/ta/man/translate/figs-explicit]])
7:14	onns		rc://*/ta/man/translate/figs-explicit	περὶ ἱερέων οὐδὲν	1	Here, the phrase **nothing concerning priests** indicates that the law of **Moses** contains no instructions or indications about people from the tribe of **Judah** serving as priests. If 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://*/ta/man/translate/figs-explicit]])
7:15	uf6c		rc://*/ta/man/translate/writing-pronouns	ἐστιν	1	Here, the word **this** could refer to: (1) the author’s claim that God changed the priesthood. Alternate translation: “the change in priesthood is” or “the fact that God has changed the priesthood is” (2) more generally to what the author is arguing about Jesus and the priests who are descended from Levi. Alternate translation: “what I am arguing is” or “what I have said is” (See: [[rc://*/ta/man/translate/writing-pronouns]])
7:15	jn1p			καὶ περισσότερον ἔτι κατάδηλόν ἐστιν	1	Here, the phrase **still even more obvious** is a stronger form of the phrase “{it is} obvious” in [7:14](../07/14.md). The author’s point is that everyone must acknowledge that **this** (see the previous note) is true given that the following **if** statement is also true. If 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”
7:15	md9i		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ & ἀνίσταται ἱερεὺς ἕτερος	1	Here the author is speaking as if **another priest** “emerging” were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what the author is saying is not certain, then you could express the idea by using a word such as “because” or “since.” Alternate translation: “now that another priest has emerged” or “because another priest has emerged” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]])
7:15	i17g		rc://*/ta/man/translate/figs-explicit	ἱερεὺς ἕτερος	1	# General Information:\n\nHere, the phrase **another priest** refers to Jesus, who is a different kind of **priest** than the priests who are descended from Levi. If your readers would misunderstand who **another priest** is, you could make it more explicit. Alternate translation: “Jesus, who is a different priest,” (See: [[rc://*/ta/man/translate/figs-explicit]])
7:15	chxb		rc://*/ta/man/translate/figs-metaphor	ἀνίσταται	1	Here the author speaks of how Jesus has become a priest as if he were a person “emerging” from underneath a covering or screen. He speaks in this way to indicate that Jesus became a **priest** at a specific point in time. If 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://*/ta/man/translate/figs-metaphor]])
7:15	z1yl		rc://*/ta/man/translate/translate-unknown	κατὰ τὴν ὁμοιότητα Μελχισέδεκ	1	Here, the phrase **according to the likeness of** means something very similar to “according to the order of.” See how you translated that phrase in [7:11](../07/11.md). If possible, use similar but not identical words here. The word **likeness** emphasizes similar behavior and identity, while “order” emphasizes similar requirements and duties. Alternate translation: “much like how Melchizedek was a priest” or “with a priesthood much like Melchizedek’s priesthood” (See: [[rc://*/ta/man/translate/translate-unknown]])
7:15	afqi		rc://*/ta/man/translate/figs-abstractnouns	κατὰ τὴν ὁμοιότητα Μελχισέδεκ	1	If your language does not use an abstract noun for the idea behind **likeness**, you could express the idea by using an adjective such as “like” or “similar.” Alternate translation: “who is like Melchizedek” or “who is similar to Melchizedek” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:16	nt6b		rc://*/ta/man/translate/writing-pronouns	ὃς & γέγονεν	1	Here, the word **who** refers back to the phrase “another priest” in the previous verse ([7:15](../07/15.md)). If 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://*/ta/man/translate/writing-pronouns]])
7:16	fr4a		rc://*/ta/man/translate/figs-infostructure	οὐ κατὰ νόμον ἐντολῆς σαρκίνης & ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου	1	If your language would not put the negative statement before the positive statement, you could reverse them. Alternate translation: “according to the power of an indestructible life, not according to a law of a fleshly command” (See: [[rc://*/ta/man/translate/figs-infostructure]])
7:16	erq7		rc://*/ta/man/translate/figs-possession	νόμον ἐντολῆς σαρκίνης	1	Here the author uses the possessive form to indicate that **a law** 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://*/ta/man/translate/figs-possession]])
7:16	el4j		rc://*/ta/man/translate/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://*/ta/man/translate/figs-explicit]])
7:16	l4mg		rc://*/ta/man/translate/figs-abstractnouns	ἐντολῆς σαρκίνης	1	If your language does not use an abstract noun for the idea behind **command**, you could express the idea by using a verb such as “command.” Alternate translation: “that commands what is fleshly” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:16	kw1a		rc://*/ta/man/translate/figs-possession	κατὰ δύναμιν ζωῆς ἀκαταλύτου	1	Here the author uses the possessive form to indicate that **power** comes from or is based in the **indestructible life**. If 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://*/ta/man/translate/figs-possession]])
7:16	oiwa		rc://*/ta/man/translate/figs-abstractnouns	κατὰ δύναμιν ζωῆς ἀκαταλύτου	1	If your language does not use abstract nouns for the ideas behind **power** and **life**, you could express the ideas in another way. Alternate translation: “according to how powerful he is because he never stops living” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:16	m4kl		rc://*/ta/man/translate/figs-explicit	ζωῆς ἀκαταλύτου	1	Here, the phrase **indestructible life** refers to how Jesus died but then resurrected and is alive again. The phrase also explains what being a priest “forever” (see [Psalm 110:4](../psa/110/04.md)) means. The author will cite this Psalm again in the following verse. If 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://*/ta/man/translate/figs-explicit]])
7:17	xmj8		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces the evidence or proof that Jesus has become a priest “according to the power of an indestructible life” (see [7:16](../07/16.md)). If 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://*/ta/man/translate/grammar-connect-logic-result]])
7:17	gqya		rc://*/ta/man/translate/figs-activepassive	μαρτυρεῖται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **testified** rather than focusing on who or what does the “testifying.” If you must state who did the action, the author implies that “God” did it when he spoke [Psalm 110:4](../psa/110/04.md). Alternate translation: “God is testifying” or “the Psalm is testifying” (See: [[rc://*/ta/man/translate/figs-activepassive]])
7:17	t8nv		rc://*/ta/man/translate/writing-quotations	μαρτυρεῖται	1	Here the author quotes from an important text, the Old Testament scriptures. He does not introduce the words as a quotation but instead introduces them as something that has been **testified**. However, the audience would have understood that these were words from the Old Testament, specifically from [Psalm 110:4](../psa/110/04.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “it is being testified in the Scriptures” (See: [[rc://*/ta/man/translate/writing-quotations]])
7:17	oo1b		rc://*/ta/man/translate/figs-quotations	μαρτυρεῖται & ὅτι σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ	1	If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “it is being testified that he is a priest forever, after the order of Melchizedek” (See: [[rc://*/ta/man/translate/figs-quotations]])
7:17	g6zd			σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ	1	Since the author repeats here the same words that he quoted in [5:6](../05/06.md), you should translate these words in exactly the same way as you did in that verse.
7:18	bzht		rc://*/ta/man/translate/grammar-connect-words-phrases	μὲν γὰρ	1	Here, the word **For** introduces an explanation of what the quote in the previous verse means. The phrase **on the one hand** signals to the audience that this explanation has two parts. The second part begins with “on the other hand” in [7:19b](../07/19.md). If 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://*/ta/man/translate/grammar-connect-words-phrases]])
7:18	dm50		rc://*/ta/man/translate/figs-abstractnouns	ἀθέτησις & γίνεται προαγούσης ἐντολῆς	1	If your language does not use abstract nouns for the ideas behind **annulment** and **commandment**, you could express the ideas by using verbs such as “annul” and “command.” Alternate translation: “what was formerly commanded is annulled” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:18	x8tw		rc://*/ta/man/translate/figs-explicit	προαγούσης ἐντολῆς	1	Here, the phrase **the former commandment** identifies what God commanded Moses to tell the people about how the descendants of Levi would serve as priests and what they would do. If 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://*/ta/man/translate/figs-explicit]])
7:18	ez4i		rc://*/ta/man/translate/figs-doublet	ἀσθενὲς, καὶ ἀνωφελές	1	These two terms mean basically the same thing and are used together to emphasize how ineffective the “former commandment” was. If your language does not use repetition to do this, or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “is very weak” or “cannot accomplish anything” (See: [[rc://*/ta/man/translate/figs-doublet]])
7:19	t5w7		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces support for how the “former commandment” is “weak and useless” (see [7:18](../07/18.md)). If 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://*/ta/man/translate/grammar-connect-logic-result]])
7:19	ia8j		rc://*/ta/man/translate/figs-personification	οὐδὲν & ἐτελείωσεν ὁ νόμος	1	Here the author speaks of **the law** as if it were a person who was ineffective and could “perfect” nothing. He speaks in this way to indicate that the system of laws that God gave through Moses, particularly the laws about priests, did not lead to people or things becoming “perfect.” If 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://*/ta/man/translate/figs-personification]])
7:19	otzd		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the phrase **on the other hand** introduces the second part of the author’s explanation. Make sure you translate this phrase so that it works well with how you translated “on the one hand” in [7:18](../07/18.md). Alternate translation: “and second, there” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
7:19	stc2		rc://*/ta/man/translate/figs-abstractnouns	ἐπεισαγωγὴ & κρείττονος ἐλπίδος	1	If your language does not use abstract nouns for the ideas behind **introduction** and **hope**, you could express the idea by using verbs such as “introduce” and “hope.” Alternate translation: “God introduces something better for which we hope” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:19	xp1h		rc://*/ta/man/translate/figs-metonymy	κρείττονος 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 better things that we hope for” (See: [[rc://*/ta/man/translate/figs-metonymy]])
7:19	c9tz		rc://*/ta/man/translate/figs-go	ἐγγίζομεν τῷ Θεῷ	1	Here, the phrase **come near** refers to getting close to something but not necessarily being right next to it. Here, the author wants believers to approach God in heaven. This means that they enter into God’s presence. If 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://*/ta/man/translate/figs-go]])
7:20	e97r		rc://*/ta/man/translate/translate-versebridge	General Information:	0	# General Information:\n\nTo help your readers understand the author’s main point in this verse and the next one, you could combine both verses into a verse bridge. You could put 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://*/ta/man/translate/translate-versebridge]])
7:20	f3cd		rc://*/ta/man/translate/grammar-connect-words-phrases	καθ’ ὅσον	1	# General Information:\n\nHere, the phrase **by as much as** introduces the first half a comparison that the author will complete in [7:22](../07/22.md). The point is that, just as **swearing an oath** is more guaranteed than not using an oath, so Jesus’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://*/ta/man/translate/grammar-connect-words-phrases]])
7:20	ziqe		rc://*/ta/man/translate/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://*/ta/man/translate/figs-litotes]])
7:20	vf69		rc://*/ta/man/translate/figs-explicit	οὐ χωρὶς ὁρκωμοσίας	1	Here the author again refers to [Psalm 110:4](../psa/110/04.md), which states that the Lord “swears” that “you are a priest forever.” The author quotes this Psalm again in the following verse. If 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://*/ta/man/translate/figs-explicit]])
7:20	v343		rc://*/ta/man/translate/figs-infostructure	ὁρκωμοσίας, οἱ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες,	1	Here the author begins a comment about the **oath** and priests. This comment continues to the end of [7:21](../07/21.md). The ULT has used em-dashes to make it clear that these words are extra information that explain **not without swearing an oath**. If your readers would misunderstand that the author is explaining **not without swearing an oath** before continuing the comparison (which he does continue in [7:22](../07/22.md), you could use a form that indicates that the author is about to give extra explanatory information. If you do, make sure that you properly signal the end of this extra information at the end of 7:22. Alternate translation: “swearing an oath—by the way, they indeed without swearing an oath are become priests” (See: [[rc://*/ta/man/translate/figs-infostructure]])
7:20	atus		rc://*/ta/man/translate/grammar-connect-words-phrases	μὲν γὰρ	1	Here, the word **For** introduces an explanation of about why it is important there was an **oath**. The word **indeed** signals to the audience that this explanation has two parts. The second part begins with “but” in [7:21a](../07/21.md). If your readers would misunderstand **for indeed**, you could use words that introduce a two-part explanation. Alternate translation: “now on the one hand” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
7:20	jrue		rc://*/ta/man/translate/writing-pronouns	οἱ	1	Here, the word **they** refers to the priests who are descended from Levi about whom God gave laws through Moses. If your readers would misunderstand to whom **they** refers, you could make it explicit. Alternate translation: “the Levitical priests” or “the Levites” (See: [[rc://*/ta/man/translate/writing-pronouns]])
7:20	n5bi		rc://*/ta/man/translate/figs-explicit	χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες	1	Here the author points out that God did not “swear” an **oath** when he appointed the descendants of Levi to be priests. Instead, he gave laws and regulations through Moses. If 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://*/ta/man/translate/figs-explicit]])
7:21	q1vm		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **but** introduces the second part of the author’s explanation. Make sure you translate this word so that it works well with how you translated “indeed” in [7:20](../07/20.md). Alternate translation: “but on the other hand,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
7:21	y3uo		rc://*/ta/man/translate/figs-ellipsis	ὁ & μετὰ	1	This phrase leaves out some words that many languages might need to be complete. If your readers might misunderstand this, you could supply these words from the end of the previous verse ([7:20](../07/20.md)). Alternate translation: “he became a priest with” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
7:21	hook		rc://*/ta/man/translate/writing-pronouns	ὁ & μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αὐτόν	1	Here, the words **he** and **him** refer to Jesus the Son. The phrase **the one saying** refers to God the Father. If 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://*/ta/man/translate/writing-pronouns]])
7:21	ythb		rc://*/ta/man/translate/figs-abstractnouns	μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αὐτόν	1	If your language does not use an abstract noun for the idea behind **oath-taking**, you could express the idea by using a verbal phrase such as “taking an oath.” Alternate translation: “through God taking an oath when he said to him” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:21	fzr9		rc://*/ta/man/translate/writing-quotations	διὰ τοῦ λέγοντος 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 this was a quotation from the Old Testament, specifically from [Psalm 110:4](../psa/110/04.md). Since the author introduces the quotation as words that God has said to Christ, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “through the one speaking to him” (See: [[rc://*/ta/man/translate/writing-quotations]])
7:21	o4wg		rc://*/ta/man/translate/figs-quotations	πρὸς αὐτόν, ὤμοσεν Κύριος, καὶ οὐ μεταμεληθήσεται, σὺ ἱερεὺς εἰς τὸν αἰῶνα;	1	If you do not use this form in your language, you could translate the quotation as an indirect quote instead of as a direct quote. Alternate translation: “to him that the Lord swore and will not change his mind, saying that he is a priest forever—” (See: [[rc://*/ta/man/translate/figs-quotations]])
7:21	zw04		rc://*/ta/man/translate/figs-123person	ὤμοσεν Κύριος, καὶ οὐ μεταμεληθήσεται	1	Here, God speaks the quotation, but the **Lord** in the quotation is God. If 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://*/ta/man/translate/figs-123person]])
7:21	xbtg		rc://*/ta/man/translate/figs-idiom	οὐ μεταμεληθήσεται	1	Here, the phrase **change his mind** refers to how somebody first decides to do one thing but then later decides to do something different. The quotation indicates that **the Lord** will not decide to do something different. If 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://*/ta/man/translate/figs-idiom]])
7:21	qtfs		rc://*/ta/man/translate/figs-quotesinquotes	οὐ μεταμεληθήσεται, σὺ ἱερεὺς εἰς τὸν αἰῶνα	1	If a direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “will not change his mind, swearing that you are a priest forever” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]])
7:21	e5v1			σὺ ἱερεὺς εἰς τὸν αἰῶνα	1	Since the author repeats here the same words that he quoted in [7:17](../07/17.md) (although he does not include the phrase “according to the order of Melchizedek”), you should translate these words in exactly the same way as you did in that verse.
7:22	h462		rc://*/ta/man/translate/grammar-connect-words-phrases	κατὰ τοσοῦτο	1	# Connecting Statement:\n\nHere, the phrase **according to so much more** introduces the second half of the comparison that the author began in the first part of [7:20](../07/20.md). The comparison indicates that the difference in greatness between a priesthood with an oath and a priesthood without an oath is comparable to the difference in greatness between the covenants 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://*/ta/man/translate/grammar-connect-words-phrases]])
7:22	e23d		rc://*/ta/man/translate/translate-unknown	γέγονεν ἔγγυος	1	Here, the word **guarantor** refers to a person who makes sure that people do what they promised or agreed to do. In other words, Jesus is the one who ensures that the **better covenant** be carried out. If 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://*/ta/man/translate/translate-unknown]])
7:22	qn5c		rc://*/ta/man/translate/figs-explicit	κρείττονος διαθήκης	1	Here the audience would have inferred that the **covenant** is **better** than the “old covenant,” the one that God gave through Moses to the Israelites. If 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://*/ta/man/translate/figs-explicit]])
7:23	cdsy		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ οἱ μὲν & γεγονότες	1	Here, the word **And** indicates that the author is adding a new point or topic to what he is discussing. The phrase **on the one hand** signals to the reader that this new point occurs in two contrasting parts. If your readers would misunderstand **And** and **on the one hand**, you could use words or phrases that more clearly introduce a new point in two contrasting parts. Make sure that you express the second half of the contrast in [7:24](../07/24.md) so that it fits with what you do here. Alternate translation: “Now on the one hand, the ones having become” or “First, the ones having become” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
7:23	ygc6		rc://*/ta/man/translate/figs-explicit	πλείονές	1	Here the author is primarily interested in how there were **many** priests serving one after the other. He is not speaking about how **many** priests served at one time. If 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://*/ta/man/translate/figs-explicit]])
7:23	yeb6		rc://*/ta/man/translate/figs-activepassive	θανάτῳ κωλύεσθαι παραμένειν	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **prevented** rather than focusing on what does the “preventing.” Alternate translation: “death prevents them from continuing” (See: [[rc://*/ta/man/translate/figs-activepassive]])
7:23	vn5m		rc://*/ta/man/translate/figs-abstractnouns	θανάτῳ	1	If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “by how they die” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:23	tfba		rc://*/ta/man/translate/figs-explicit	παραμένειν	1	Here the author implies that they **are prevented {from} continuing** to be priests. If 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://*/ta/man/translate/figs-explicit]])
7:24	ywjc		rc://*/ta/man/translate/grammar-connect-words-phrases	ὁ δὲ	1	Here, the words **but** and **on the other hand** introduce the second part of the contrast that the author began in [7:23](../07/23.md). Make sure you express the idea here in a way that matches how you introduced the first half of the contrast in the previous verse. Alternate translation: “and on the other hand, he” or “but second, he” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
7:24	y2uu		rc://*/ta/man/translate/writing-pronouns	ὁ	1	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://*/ta/man/translate/writing-pronouns]])
7:24	z20u		rc://*/ta/man/translate/figs-explicit	μένειν αὐτὸν εἰς τὸν αἰῶνα	1	Here, the phrase **he remains forever** means something similar to the phrase “indestructible life” in [7:16](../07/16.md): Jesus lives forever, that is, he will never die. If 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://*/ta/man/translate/figs-explicit]])
7:24	u941		rc://*/ta/man/translate/figs-abstractnouns	ἀπαράβατον ἔχει τὴν ἱερωσύνην	1	If your language does not use an abstract noun for the idea behind **priesthood**, you could express the idea by using a verb such as “imitate.” Alternate translation: “is permanently a priest” or “who permanently acts as a priest” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:25	a4gg		rc://*/ta/man/translate/grammar-connect-logic-result	ὅθεν	1	Here, the phrase **because of which** introduces a conclusion based on the fact that Jesus has “the permanent priesthood” ([7:24](../07/24.md)). If 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://*/ta/man/translate/grammar-connect-logic-result]])
7:25	sn4h		rc://*/ta/man/translate/figs-explicit	σῴζειν εἰς τὸ παντελὲς	1	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://*/ta/man/translate/figs-explicit]])
7:25	b182		rc://*/ta/man/translate/figs-go	τοὺς προσερχομένους & τῷ Θεῷ	1	Here, the word **approaching** refers to getting close to something but not necessarily being right next to it. Here, the author speaks of people **approaching God**. This means that they enter into God’s presence. If 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://*/ta/man/translate/figs-go]])
7:25	l29k		rc://*/ta/man/translate/grammar-connect-time-simultaneous	πάντοτε ζῶν	1	Here, the phrase **always living** could introduce: (1) another reason why he is **able to save completely**. Alternate translation: “because he always lives” (2) something that happens as part of or during his “saving” of those **approaching God through him**. Alternate translation: “as one who always lives” or “part of which is how he always lives” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]])
7:26	x23q		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces further explanation of the way in which Jesus serves as a priest. If 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://*/ta/man/translate/grammar-connect-words-phrases]])
7:26	p677		rc://*/ta/man/translate/writing-pronouns	τοιοῦτος & ἀρχιερεύς	1	Here, the word **such** could refer: (1) back to what the author said in the previous verses about how Jesus has a “permanent priesthood” and can “save completely” (see [7:24–25](../07/24.md)). Alternate translation: “that kind of high priest” (2) ahead to what the author will say in this and the following verses about the kind of high priest that Jesus is. Alternate translation: “the kind of high priest I am about to describe” (See: [[rc://*/ta/man/translate/writing-pronouns]])
7:26	gl1y		rc://*/ta/man/translate/translate-unknown	καὶ ἔπρεπεν	1	Here, the word **suitable** identifies something or someone that is appropriate to a specific situation or task. The author’s point is that Jesus is the appropriate high priest to “save completely” everyone who believes in him. If 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://*/ta/man/translate/translate-unknown]])
7:26	t182		rc://*/ta/man/translate/figs-doublet	ὅσιος, ἄκακος, ἀμίαντος	1	The three words **holy**, **innocent**, and **pure** mean very similar things and emphasize that Jesus did not sin or do anything wrong. The word **holy** emphasizes how Jesus honored and pleased God. The word **innocent** identifies Jesus as a person who did not think about or plan evil deeds. The word **pure** indicates that Jesus did not do anything that would defile him or make him repulsive to God. If your language does not have words that fit with these three distinct ideas, you could express these three words with one or two words or with a phrase. Alternate translation: “sinless and perfect” or “without sin or evil” (See: [[rc://*/ta/man/translate/figs-doublet]])
7:26	xxf1			κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν	1	Here, the phrase **separated from the sinners** could refer to: (1) how Jesus is distinct from or different than **the sinners**. Alternate translation: “not one of the sinners” or “distinct from the sinners” (2) how Jesus does not come into contact with **sinners** because he is now **higher than the heavens**. Alternate translation: “dwelling far away from sinners” or “not coming into contact with the sinners”
7:26	cmq1		rc://*/ta/man/translate/figs-explicit	ὑψηλότερος τῶν οὐρανῶν γενόμενος	1	Many people in the author’s culture believed that the space that they called “heaven” contained multiple layers or spheres of individual heavens. The author has already used the plural **heavens** in [4:14](../04/14.md). Here, the author uses this language without clarifying how many heavens there are. The main point is that Jesus is **higher than the heavens**. This could mean that: (1) Jesus is in the highest heaven, **higher** than all the other **heavens**. Alternate translation: “having come to the highest place in the heavens” (2) Jesus has gone beyond all the **heavens**. This could be a metaphor for how greatly God has honored him, or it could mean that Jesus has left the creation. Alternate translation: “having become more exalted than the heavens” or “having gone beyond the heavens” (See: [[rc://*/ta/man/translate/figs-explicit]])
7:27	yc7r		rc://*/ta/man/translate/figs-abstractnouns	οὐκ ἔχει καθ’ ἡμέραν ἀνάγκην	1	If your language does not use an abstract noun for the idea behind **need**, you could express the idea by using a verb such as “need.” Alternate translation: “does not need each day” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:27	nfh7		rc://*/ta/man/translate/figs-infostructure	καθ’ ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ	1	If your readers would find the order in which the author presents information confusing, you could rearrange the elements so that they appear in more natural order. Alternate translation: “a need each day to offer up sacrifices, first on behalf of his own sins and then on behalf of the those of the people, even as the high priests do” (See: [[rc://*/ta/man/translate/figs-infostructure]])
7:27	lxug		rc://*/ta/man/translate/figs-explicit	ὥσπερ οἱ ἀρχιερεῖς	1	Here, the phrase **high priests** refers to other **high priests** besides Jesus, more specifically those who are descended from Levi and Aaron. If 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://*/ta/man/translate/figs-explicit]])
7:27	jdb8			πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ	1	Here the author uses words and ideas that are very similar to what he used in [5:3](../05/03.md). They are not the same words, but the main idea is very similar. Consider referring to that verse when you translate these words.
7:27	qnj1		rc://*/ta/man/translate/grammar-connect-time-sequential	πρότερον & ἔπειτα	1	Here, the words **first** and **then** indicate sequence in time. In other words, only after making an offering **on behalf of his own sins** does the high priest do so **{on behalf of} {those} of the people**. If 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://*/ta/man/translate/grammar-connect-time-sequential]])
7:27	ubdv		rc://*/ta/man/translate/figs-idiom	ὑπὲρ τῶν ἰδίων ἁμαρτιῶν & τῶν τοῦ λαοῦ	1	Here, the phrase **on behalf of** someone’s sins means that the **sacrifices** are intended to deal with those sins. It does not mean that the **sacrifices** allow the sins or encourage the sins. If 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://*/ta/man/translate/figs-idiom]])
7:27	b6nv		rc://*/ta/man/translate/writing-pronouns	τῶν ἰδίων & ἐποίησεν & ἑαυτὸν	1	Here, the phrase **his own** refers to any one of the **high priests**. The words **he** and **himself** refer to Jesus. If 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://*/ta/man/translate/writing-pronouns]])
7:27	nqlp		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **for** introduces the reason why Jesus did not **have each day a need** to do what the **high priests** did. If your readers would misunderstand **for**, you could use a word or phrase that introduces a reason. Alternate translation: “because” or “since” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
7:27	ciag		rc://*/ta/man/translate/writing-pronouns	τοῦτο & ἐποίησεν	1	Here, the word **this** refers to the result of the **sacrifices** that the author mentioned earlier in the verse. He means that Jesus successfully dealt with or removed sins, which is what those **sacrifices** were meant to do. If 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://*/ta/man/translate/writing-pronouns]])
7:27	uoky		rc://*/ta/man/translate/translate-unknown	ἐφάπαξ	1	Here, the phrase **once and never again** indicates that something occurred one time and will not or does not need to occur again. If 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://*/ta/man/translate/translate-unknown]])
7:28	e8a6		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a summary statement for what the author has argued in [7:18–27](../07/18.md). If 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://*/ta/man/translate/grammar-connect-words-phrases]])
7:28	n693		rc://*/ta/man/translate/figs-personification	ὁ νόμος & καθίστησιν	1	Here the author speaks of **the law** as if it were a person who could “appoint” people as high priests. He speaks in this way to indicate that these high priests fulfill what is written in the law about high priests. If 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://*/ta/man/translate/figs-personification]])
7:28	il92		rc://*/ta/man/translate/figs-explicit	ὁ νόμος & ὁ λόγος & τῆς ὁρκωμοσίας, τῆς μετὰ τὸν νόμον	1	Here, the phrase **the law** refers to the **law** that God gave to Israel through Moses. The phrase **the word of the swearing of an oath** refers to what God had the author of [Psalm 110:4](../psa/110/04.md) write down. The Psalm was written **after** the law, which means that it can overrule what the **law** required. If 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://*/ta/man/translate/figs-explicit]])
7:28	esfp		rc://*/ta/man/translate/figs-gendernotations	ἀνθρώπους	1	In Israelite and Jewish culture, only **men** could be high priests, so the author is referring to **men** here. However, he is not emphasizing that the high priests were male, so you can use a non-gendered word if it is clearer. Alternate translation: “people” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
7:28	u5ny		rc://*/ta/man/translate/figs-abstractnouns	ἀνθρώπους & ἔχοντας ἀσθένειαν	1	If your language does not use an abstract noun for the idea behind **weakness**, you could express the idea by using an adjective such as “weak.” Alternate translation: “men who are weak” or “men who fail” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
7:28	lboj		rc://*/ta/man/translate/figs-personification	ὁ λόγος & τῆς ὁρκωμοσίας, τῆς μετὰ τὸν νόμον, Υἱόν	1	Just as with **law**, the author speaks of **the word of the swearing of an oath** as if it were a person who could “appoint” someone. He speaks in this way to indicate that the **Son** fulfill what God “swore” in [Psalm 110:4](../psa/110/04.md). If 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://*/ta/man/translate/figs-personification]])
7:28	gzm1		rc://*/ta/man/translate/figs-possession	ὁ λόγος & τῆς ὁρκωμοσίας	1	Here the author uses the possessive form to describe a **word** that records how God “swore” **an oath**. If 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://*/ta/man/translate/figs-possession]])
7:28	yez2		rc://*/ta/man/translate/figs-metonymy	ὁ λόγος & τῆς ὁρκωμοσίας	1	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://*/ta/man/translate/figs-metonymy]])
7:28	msa4		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Υἱόν	1	**Son** is an important title for Jesus, the Son of God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
7:28	r5lc			εἰς τὸν αἰῶνα τετελειωμένον	1	Here, the phrase **having been made perfect forever** could refer to: (1) who the **Son** is. Alternate translation: “who has been made perfect forever” (2) something that happened before the **Son** became a high priest. Alternate translation: “after he was made perfect forever”
7:28	fkl3		rc://*/ta/man/translate/figs-activepassive	τετελειωμένον	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who is **made perfect** rather than focusing on the person doing the “perfecting.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God having made him perfect” (See: [[rc://*/ta/man/translate/figs-activepassive]])
8:intro	ks94				0	# Hebrews 8 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n     * Teaching: The ministry of the Son (8:1–6)\n     * Teaching: The new covenant (8:7–13)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [8:8–12](../08/08.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### New covenant\n\nIn [8:6–13](../08/06.md), the author refers to a “second,” “better,” or “new” covenant. All these phrases refer to the same covenant, the one that God promised in the words that the author quotes from [Jeremiah 31:31–34](../jer/31/31.md). This new covenant is “mediated” through Jesus the Son ([8:6](../08/06.md)), and when God initiates this covenant, the “first covenant” (the one God made with the Israelites through Moses) becomes “old” or “obsolete” ([8:13](../08/13.md)). In your translation, use words or phrases that refer to an agreement or formal contract between people or groups. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### The heavenly sanctuary\n\nIn [8:1–2](../08/01.md), the author refers to how Jesus has sat down at the right side of God’s throne and is a “servant of the holy place and the true tabernacle.” Most likely, the author considers the throne where Jesus sat down to be inside this heavenly sanctuary. Scholars debate whether “holy place” and “true tabernacle” are two different names for the same thing or whether the “holy place” is the most sacred area inside the “true tabernacle.” Either way, these names refer to the sanctuary in heaven where Jesus acts as a high priest. You should refer to the heavenly sanctuary with the same words that you use to refer to the earthly sanctuary. (See: [[rc://*/tw/dict/bible/kt/tabernacle]] and [[rc://*/tw/dict/bible/kt/holy]])\n\n## Important Figures of Speech in this Chapter\n\n### The “house” of Israel or Judah\n\nIn [8:8](../08/08.md), [10](../08/10.md), the quotation refers to the “house” of Israel or of Judah. In this context, “house” refers figuratively to groups of people who are connected because they are all descended from the same person or because they are all ruled by the same leader. In this case, both are true: the “house” refers to the people who are descended from Abraham and are ruled by a king. In [10](../08/10.md), the “house of Israel” refers to all the Israelites. In [8:8](../08/08.md), the “house of Israel” and the “house of Judah” refer to the two different kingdoms that the original kingdom of Israel split into. In both cases, the quotation is referring to all the Israelites. Consider using a natural way to refer to a group of people who go together. (See: [[rc://*/tw/dict/bible/other/house]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Was Jesus a priest when he lived and died on earth?\n\nIn [8:4](../08/04.md), the author argues that Jesus would not be a priest if he were on earth. His basis for this claim seems to be that God has already appointed priests to offer sacrifices on earth. Scholars frequently debate whether the author of Hebrews claims that Jesus served as a priest when he obeyed during his earthly life and when he died on the cross, or whether he only served as a priest after he came back to life and ascended to heaven. Either way, the author’s point in this verse is that Jesus would not be a priest if he were on earth right now. See the notes on this verse for ways to translate the contrary-to-fact condition. \n\n### What is the “fault” in the first covenant?\n\nIn [8:7](../08/07.md), the author implies that the “first covenant” was not “faultless.” However, in [8:8](../08/08.md), he claims that God finds “fault” with “them,” that is, the Israelites who received that covenant. Most likely, the 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.
8:1	tw7l		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **Now** introduces a new section in the author’s argument. If 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://*/ta/man/translate/grammar-connect-words-phrases]])
8:1	nb8q		rc://*/ta/man/translate/translate-unknown	κεφάλαιον & ἐπὶ τοῖς λεγομένοις	1	# Connecting Statement:\n\nHere, the word **point** refers to the main or most significant idea in a speech or argument. The author could be referring to the most significant idea in: (1) everything he is writing, including what follows. Alternate translation: “the most significant thing in what is being said is this” (2) what he has already said, not including what follows. Alternate translation: “the most significant thing in what has been said is this” (See: [[rc://*/ta/man/translate/translate-unknown]])
8:1	noty		rc://*/ta/man/translate/figs-activepassive	τοῖς λεγομένοις	1	# Connecting Statement:\n\nIf your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **being said** rather than focusing on the person doing the “saying.” If you must state who did the action, the author implies that he himself did it. Alternate translation: “the things that I have said is this” (See: [[rc://*/ta/man/translate/figs-activepassive]])
8:1	m2b4		rc://*/ta/man/translate/writing-pronouns	τοιοῦτον & ἀρχιερέα	1	Here, the word **such** refers back to what the author has already said about how Jesus is a priest, particularly to the words in [7:26–28](../07/26.md). If 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://*/ta/man/translate/writing-pronouns]])
8:1	b8qy		rc://*/ta/man/translate/translate-symaction	ἐκάθισεν ἐν δεξιᾷ	1	When someone sits **at the right hand** of God (**the Majesty**), it symbolizes that person’s honor, authority, and ability to rule. If 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://*/ta/man/translate/translate-symaction]])
8:1	kqzi		rc://*/ta/man/translate/figs-metonymy	ἐν δεξιᾷ τοῦ θρόνου	1	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://*/ta/man/translate/figs-metonymy]])
8:1	u9kw		rc://*/ta/man/translate/figs-euphemism	τῆς Μεγαλωσύνης	1	In the author’s culture, it was considered reverent to avoid saying God’s name. Here the author uses **Majesty** instead of God’s name in order to follow this custom and to indicate that God is powerful and glorious. If 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://*/ta/man/translate/figs-euphemism]])
8:1	hoom		rc://*/ta/man/translate/figs-explicit	ἐν τοῖς οὐρανοῖς	1	Many people in the author’s culture believed that the space that they called “heaven” contained multiple layers or spheres of individual heavens. Here, the author refers to how God’s throne can be found **in the heavens**. Since the author does not include details about **the heavens**, translate **heavens** with a word or phrase that refers to all of heavenly space, including the idea of multiple heavens if possible. Alternate translation: “in the heavenly realm” or “in the heavenly spaces” (See: [[rc://*/ta/man/translate/figs-explicit]])
8:2	utqk		rc://*/ta/man/translate/figs-possession	τῶν ἁγίων λειτουργὸς καὶ τῆς σκηνῆς τῆς ἀληθινῆς	1	Here the author uses the possessive form to refer to **a servant** who serves in **the holy {place} and the true tabernacle**. If 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://*/ta/man/translate/figs-possession]])
8:2	c3y7		rc://*/ta/man/translate/figs-explicit	τῶν ἁγίων & καὶ τῆς σκηνῆς τῆς ἀληθινῆς	1	Here, the phrases **holy {place}** and **true tabernacle** could describe: (1) the inner room of the sanctuary (**holy {place}**) and the entire sanctuary (**true tabernacle**). Alternate translation: “of the holy place in the true tabernacle” (2) the whole sanctuary from two different perspectives. Alternate translation: “of the holy place, that is, the true tabernacle” (See: [[rc://*/ta/man/translate/figs-explicit]])
8:2	lrb7		rc://*/ta/man/translate/figs-explicit	τῆς σκηνῆς τῆς ἀληθινῆς	1	Here, the word **true** contrasts this **tabernacle** with the tabernacle that God had Moses build. 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://*/ta/man/translate/figs-explicit]])
8:2	m3nx		rc://*/ta/man/translate/figs-gendernotations	ἄνθρωπος	1	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://*/ta/man/translate/figs-gendernotations]])
8:3	p6ol		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces an explanation of what the author has said in [8:1–2](../08/01.md) about how Christ is a high priest. This explanation continues in the following verses and compares and contrasts Christ with the Levitical priests. If your readers would misunderstand **For**, you could use a word or phrase that introduces an explanation, or you could leave it untranslated. Alternate translation: “Further,” or “Now I will say more about high priests:” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
8:3	gk0w		rc://*/ta/man/translate/figs-explicit	πᾶς & ἀρχιερεὺς	1	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://*/ta/man/translate/figs-explicit]])
8:3	su9j		rc://*/ta/man/translate/figs-activepassive	πᾶς & ἀρχιερεὺς & καθίσταται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **appointed** rather than focusing on the person doing the “appointing.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God appoints every high priest” (See: [[rc://*/ta/man/translate/figs-activepassive]])
8:3	gauz		rc://*/ta/man/translate/figs-doublet	δῶρά τε 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. See you how you translated the same phrase in [5:1](../05/01.md). Alternate translation: “sacrifices” or “things presented to God” (See: [[rc://*/ta/man/translate/figs-doublet]])
8:3	qqnm			ἀναγκαῖον ἔχειν & καὶ τοῦτον	1	Alternate translation: “this one also must have” or “God requires this one also to have”
8:3	jcmr		rc://*/ta/man/translate/writing-pronouns	τοῦτον	1	Here, the phrase **this one** refers back to Jesus, whom the author described in [8:1–2](../08/01.md). If your readers would misunderstand to whom **this one** refers, you could make it explicit. Alternate translation: “this high priest” or “Jesus, our high priest,” (See: [[rc://*/ta/man/translate/writing-pronouns]])
8:4	p2v6		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Now** introduces an inference based on the claim that priests offer **gifts and sacrifices** ([8:3](../08/03.md)). The author’s points is that God already set up a priesthood **on earth** which offers the necessary **gifts**. Because Jesus does not belong to that priesthood (since he is not descended from Levi), he is not **a priest** on earth but only in heaven. If your readers would misunderstand **Now**, you could use a word or phrase that introduces an inference or a development. Alternate translation: “As you can see,” or “Therefore,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
8:4	no6j		rc://*/ta/man/translate/writing-pronouns	ἦν & οὐδ’ ἂν ἦν ἱερεύς	1	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://*/ta/man/translate/writing-pronouns]])
8:4	t6kt		rc://*/ta/man/translate/grammar-connect-condition-contrary	εἰ μὲν & ἦν ἐπὶ γῆς	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 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://*/ta/man/translate/grammar-connect-condition-contrary]])
8:4	yutw		rc://*/ta/man/translate/figs-explicit	ἦν ἐπὶ γῆς	1	Here the author does not mean that Jesus was never **on earth** or will never be **on earth**. Rather, he means that Jesus is not **on earth** right now, because he ascended into heaven (see [8:1](../08/01.md)). If your readers would misunderstand **he were on earth**, you could make the idea more explicit. Alternate translation: “he were currently on earth” or “he were now on earth instead of in heaven” (See: [[rc://*/ta/man/translate/figs-explicit]])
8:4	lw35		rc://*/ta/man/translate/grammar-connect-logic-result	ὄντων τῶν προσφερόντων κατὰ νόμον τὰ δῶρα	1	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://*/ta/man/translate/grammar-connect-logic-result]])
8:4	gfz1		rc://*/ta/man/translate/figs-explicit	ὄντων τῶν προσφερόντων κατὰ νόμον τὰ δῶρα	1	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://*/ta/man/translate/figs-explicit]])
8:5	t3i8		rc://*/ta/man/translate/translate-unknown	ὑποδείγματι καὶ σκιᾷ & τῶν ἐπουρανίων	1	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://*/ta/man/translate/translate-unknown]])
8:5	m067		rc://*/ta/man/translate/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://*/ta/man/translate/figs-doublet]])
8:5	zbl4		rc://*/ta/man/translate/figs-explicit	τῶν ἐπουρανίων	1	Here, the phrase **heavenly things** refers specifically to the heavenly sanctuary, the “the true tabernacle” that the author referred to in [8:2](../08/02.md). If your readers would misunderstand what the **heavenly things** are, you could make the idea explicit. Alternate translation: “of the heavenly tabernacle” (See: [[rc://*/ta/man/translate/figs-explicit]])
8:5	k5r1		rc://*/ta/man/translate/figs-activepassive	κεχρημάτισται Μωϋσῆς, μέλλων	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 **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://*/ta/man/translate/figs-activepassive]])
8:5	ja1v		rc://*/ta/man/translate/translate-unknown	κεχρημάτισται	1	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://*/ta/man/translate/translate-unknown]])
8:5	agjf		rc://*/ta/man/translate/grammar-connect-time-simultaneous	μέλλων	1	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://*/ta/man/translate/grammar-connect-time-simultaneous]])
8:5	qb7g		rc://*/ta/man/translate/figs-explicit	μέλλων ἐπιτελεῖν τὴν σκηνήν	1	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](../exo/25/01.md). 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://*/ta/man/translate/figs-explicit]])
8:5	vbkq		rc://*/ta/man/translate/writing-quotations	γάρ φησίν	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 God said to Moses. However, the audience would have understood that these were words from the Old Testament, specifically from [Exodus 25:40](../exo/25/40.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “as God says” (See: [[rc://*/ta/man/translate/writing-quotations]])
8:5	on9c		rc://*/ta/man/translate/figs-quotations	ὅρα, γάρ φησίν, ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει;	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: “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://*/ta/man/translate/figs-quotations]])
8:5	jk6i		rc://*/ta/man/translate/figs-yousingular	ὅρα & ποιήσεις & σοι	1	Because God is speaking to one person (Moses), **you** is singular here. (See: [[rc://*/ta/man/translate/figs-yousingular]])
8:5	iym5		rc://*/ta/man/translate/figs-idiom	ὅρα	1	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://*/ta/man/translate/figs-idiom]])
8:5	kkcu		rc://*/ta/man/translate/figs-explicit	πάντα	1	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://*/ta/man/translate/figs-explicit]])
8:5	wf1p		rc://*/ta/man/translate/translate-unknown	κατὰ τὸν τύπον	1	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://*/ta/man/translate/translate-unknown]])
8:5	s9xe		rc://*/ta/man/translate/figs-activepassive	τὸν δειχθέντα	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 **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://*/ta/man/translate/figs-activepassive]])
8:5	j3tz		rc://*/ta/man/translate/figs-explicit	ἐν τῷ ὄρει	1	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](../exo/19/01.md); [24](../exo/24/01.md). 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://*/ta/man/translate/figs-explicit]])
8:6	qdj6		rc://*/ta/man/translate/grammar-connect-logic-contrast	νυνὶ δὲ	1	# Connecting Statement:\n\nHere, the phrase **But now** introduces what is true, in contrast to the hypothetical situation the author offered in [8:4](../08/04.md). 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://*/ta/man/translate/grammar-connect-logic-contrast]])
8:6	rt2a		rc://*/ta/man/translate/translate-unknown	τέτυχεν	1	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://*/ta/man/translate/translate-unknown]])
8:6	u8wv		rc://*/ta/man/translate/figs-abstractnouns	διαφορωτέρας & λειτουργίας	1	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://*/ta/man/translate/figs-abstractnouns]])
8:6	in57		rc://*/ta/man/translate/figs-explicit	διαφορωτέρας & λειτουργίας & κρείττονός & διαθήκης & κρείττοσιν ἐπαγγελίαις	1	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://*/ta/man/translate/figs-explicit]])
8:6	sn6a		rc://*/ta/man/translate/grammar-connect-words-phrases	ὅσῳ καὶ κρείττονός ἐστιν διαθήκης μεσίτης	1	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://*/ta/man/translate/grammar-connect-words-phrases]])
8:6	spy1		rc://*/ta/man/translate/figs-possession	κρείττονός & διαθήκης μεσίτης	1	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://*/ta/man/translate/figs-possession]])
8:6	aw58		rc://*/ta/man/translate/figs-activepassive	ἥτις & 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 **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://*/ta/man/translate/figs-activepassive]])
8:6	dz0z		rc://*/ta/man/translate/translate-unknown	νενομοθέτηται	1	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://*/ta/man/translate/translate-unknown]])
8:6	ntwl		rc://*/ta/man/translate/figs-abstractnouns	ἐπὶ κρείττοσιν ἐπαγγελίαις	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: “on the better things that God has pledged” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
8:7	obo7		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces support for what the author has claimed about how the covenant that Jesus mediates is “better” (see [8:6](../08/06.md)). 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://*/ta/man/translate/grammar-connect-logic-result]])
8:7	tqku		rc://*/ta/man/translate/grammar-connect-condition-contrary	εἰ & ἡ πρώτη ἐκείνη ἦν ἄμεμπτος	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 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://*/ta/man/translate/grammar-connect-condition-contrary]])
8:7	wb9d		rc://*/ta/man/translate/translate-ordinal	ἡ πρώτη & δευτέρας	1	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://*/ta/man/translate/translate-ordinal]])
8:7	gig6		rc://*/ta/man/translate/figs-explicit	ἡ πρώτη ἐκείνη & δευτέρας	1	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://*/ta/man/translate/figs-explicit]])
8:7	np7l		rc://*/ta/man/translate/figs-idiom	οὐκ ἂν δευτέρας ἐζητεῖτο τόπος	1	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://*/ta/man/translate/figs-idiom]])
8:7	pktf		rc://*/ta/man/translate/figs-activepassive	οὐκ & ἐζητεῖτο τόπος	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 **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://*/ta/man/translate/figs-activepassive]])
8:8	ya4n		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	# General Information:\n\nHere, the word **For** introduces support for what the author has claimed about how the first covenant was not “faultless” (see [8:7](../08/07.md)). 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://*/ta/man/translate/grammar-connect-logic-result]])
8:8	sqb4		rc://*/ta/man/translate/writing-pronouns	αὐτοῖς	1	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://*/ta/man/translate/writing-pronouns]])
8:8	jd18		rc://*/ta/man/translate/writing-quotations	λέγει	1	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](../jer/31/31.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “God spoke” (See: [[rc://*/ta/man/translate/writing-quotations]])
8:8	ncqt		rc://*/ta/man/translate/figs-quotations	λέγει, ἰδοὺ, ἡμέραι ἔρχονται, λέγει Κύριος, καὶ συντελέσω, ἐπὶ τὸν οἶκον Ἰσραὴλ, καὶ ἐπὶ τὸν οἶκον Ἰούδα, διαθήκην καινήν;	1	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://*/ta/man/translate/figs-quotations]])
8:8	xhp8		rc://*/ta/man/translate/figs-metaphor	ἰδοὺ, ἡμέραι	1	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://*/ta/man/translate/figs-metaphor]])
8:8	qzx8		rc://*/ta/man/translate/figs-idiom	ἡμέραι ἔρχονται	1	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://*/ta/man/translate/figs-idiom]])
8:8	nzgz		rc://*/ta/man/translate/figs-123person	λέγει Κύριος	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 the Lord say” (See: [[rc://*/ta/man/translate/figs-123person]])
8:8	c6zm		rc://*/ta/man/translate/figs-metaphor	τὸν οἶκον Ἰσραὴλ, καὶ ἐπὶ τὸν οἶκον Ἰούδα	1	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://*/ta/man/translate/figs-metaphor]])
8:8	mlop		rc://*/ta/man/translate/figs-explicit	τὸν οἶκον Ἰσραὴλ, καὶ ἐπὶ τὸν οἶκον Ἰούδα	1	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://*/ta/man/translate/figs-explicit]])
8:9	r0ap		rc://*/ta/man/translate/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	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://*/ta/man/translate/figs-quotations]])
8:9	qses		rc://*/ta/man/translate/translate-kinship	τοῖς πατράσιν αὐτῶν	1	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://*/ta/man/translate/translate-kinship]])
8:9	hm31		rc://*/ta/man/translate/figs-idiom	ἐν ἡμέρᾳ ἐπιλαβομένου μου	1	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://*/ta/man/translate/figs-idiom]])
8:9	rol1		rc://*/ta/man/translate/figs-explicit	ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν, ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου	1	Here God refers to how he delivered the Israelites from slavery in Egypt. You can read the story in [Exodus 5–14](../exo/05/01.md). 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://*/ta/man/translate/figs-explicit]])
8:9	dde5		rc://*/ta/man/translate/figs-metaphor	ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν, ἐξαγαγεῖν αὐτοὺς	1	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://*/ta/man/translate/figs-metaphor]])
8:9	s6z7		rc://*/ta/man/translate/grammar-collectivenouns	τῆς χειρὸς αὐτῶν	1	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://*/ta/man/translate/grammar-collectivenouns]])
8:9	hz9m		rc://*/ta/man/translate/grammar-connect-logic-result	ὅτι	1	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://*/ta/man/translate/grammar-connect-logic-result]])
8:9	y9kx		rc://*/ta/man/translate/figs-idiom	αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου	1	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://*/ta/man/translate/figs-idiom]])
8:9	gto8		rc://*/ta/man/translate/translate-unknown	κἀγὼ ἠμέλησα αὐτῶν	1	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://*/ta/man/translate/translate-unknown]])
8:9	a9r8		rc://*/ta/man/translate/figs-123person	λέγει Κύριος	1	Here, just as in [8:8](../08/08.md), 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://*/ta/man/translate/figs-123person]])
8:10	guov		rc://*/ta/man/translate/grammar-connect-words-phrases	ὅτι	1	Here, the word **For** introduces a description of the new covenant in contrast to the old covenant that God described in [8:9](../08/09.md). This description of the new covenant continues through [8:11–12](../08/11.md) 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://*/ta/man/translate/grammar-connect-words-phrases]])
8:10	fh1c		rc://*/ta/man/translate/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:\n\nIf 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://*/ta/man/translate/figs-quotations]])
8:10	z7wf			διαθήσομαι	1	# General Information:\n\nAlternate translation: “I will set up”
8:10	k2ew		rc://*/ta/man/translate/figs-metaphor	τῷ οἴκῳ Ἰσραὴλ	1	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://*/ta/man/translate/figs-metaphor]])
8:10	q78u		rc://*/ta/man/translate/figs-idiom	μετὰ τὰς ἡμέρας ἐκείνας	1	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://*/ta/man/translate/figs-idiom]])
8:10	du3y		rc://*/ta/man/translate/figs-123person	λέγει Κύριος	1	Here, just as in [8:8–9](../08/08.md), 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://*/ta/man/translate/figs-123person]])
8:10	axqs		rc://*/ta/man/translate/figs-parallelism	διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς	1	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://*/ta/man/translate/figs-parallelism]])
8:10	gbw3		rc://*/ta/man/translate/figs-metaphor	διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν	1	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://*/ta/man/translate/figs-metaphor]])
8:10	fhi5		rc://*/ta/man/translate/grammar-collectivenouns	τὴν διάνοιαν αὐτῶν	1	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://*/ta/man/translate/grammar-collectivenouns]])
8:10	ojsy		rc://*/ta/man/translate/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://*/ta/man/translate/figs-metaphor]])
8:10	e45g		rc://*/ta/man/translate/figs-metonymy	ἐπὶ καρδίας αὐτῶν	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: “on their desires” or “on how people think” (See: [[rc://*/ta/man/translate/figs-metonymy]])
8:10	hs53		rc://*/ta/man/translate/figs-idiom	ἔσομαι αὐτοῖς εἰς Θεόν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν	1	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://*/ta/man/translate/figs-idiom]])
8:11	lsq6		rc://*/ta/man/translate/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:\n\nIf 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://*/ta/man/translate/figs-quotations]])
8:11	qma1		rc://*/ta/man/translate/figs-doublenegatives	οὐ μὴ	1	# General Information:\n\nThe 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://*/ta/man/translate/figs-doublenegatives]])
8:11	wne2		rc://*/ta/man/translate/figs-parallelism	ἕκαστος τὸν πολίτην αὐτοῦ, καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ	1	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://*/ta/man/translate/figs-parallelism]])
8:11	v36j		rc://*/ta/man/translate/figs-gendernotations	αὐτοῦ & τὸν ἀδελφὸν αὐτοῦ	1	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://*/ta/man/translate/figs-gendernotations]])
8:11	jl1h		rc://*/ta/man/translate/figs-quotesinquotes	λέγων, γνῶθι τὸν Κύριον	1	If a direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “saying that he should know the Lord,” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]])
8:11	mehi		rc://*/ta/man/translate/figs-yousingular	γνῶθι	1	Because **each one** is speaking to one person, the imperative **Know** is singular here. (See: [[rc://*/ta/man/translate/figs-yousingular]])
8:11	q5ki		rc://*/ta/man/translate/figs-merism	ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν	1	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://*/ta/man/translate/figs-merism]])
8:11	u98k		rc://*/ta/man/translate/figs-idiom	ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν	1	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://*/ta/man/translate/figs-idiom]])
8:11	ne4p		rc://*/ta/man/translate/figs-nominaladj	μικροῦ & μεγάλου	1	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://*/ta/man/translate/figs-nominaladj]])
8:12	zksg		rc://*/ta/man/translate/figs-quotations	ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν, καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι	1	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://*/ta/man/translate/figs-quotations]])
8:12	oaqt		rc://*/ta/man/translate/grammar-connect-logic-result	ὅτι	1	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://*/ta/man/translate/grammar-connect-logic-result]])
8:12	g1jk		rc://*/ta/man/translate/figs-parallelism	ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν, καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι	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: “I will mercifully forgive their sins and unrighteousness” or “I will never remember their unrighteousness and their sins” (See: [[rc://*/ta/man/translate/figs-parallelism]])
8:12	w69r			ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν	1	Alternate translation: “I will mercifully deal with their unrighteousness”
8:12	cu1b		rc://*/ta/man/translate/figs-abstractnouns	ταῖς ἀδικίαις αὐτῶν	1	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://*/ta/man/translate/figs-abstractnouns]])
8:12	a1xr		rc://*/ta/man/translate/figs-idiom	οὐ μὴ μνησθῶ	1	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://*/ta/man/translate/figs-idiom]])
8:12	k1vo		rc://*/ta/man/translate/figs-doublenegatives	οὐ μὴ	1	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://*/ta/man/translate/figs-doublenegatives]])
8:13	pzqj		rc://*/ta/man/translate/writing-quotations	ἐν τῷ λέγειν, καινὴν	1	Here the author refers back to how the quotation used the word **new** to describe the “new covenant” (see [8:8](../08/08.md)). 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://*/ta/man/translate/writing-quotations]])
8:13	ofnl		rc://*/ta/man/translate/translate-unknown	πεπαλαίωκεν τὴν πρώτην; τὸ & παλαιούμενον	1	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://*/ta/man/translate/translate-unknown]])
8:13	grcm		rc://*/ta/man/translate/writing-pronouns	πεπαλαίωκεν τὴν πρώτην	1	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://*/ta/man/translate/writing-pronouns]])
8:13	zpho		rc://*/ta/man/translate/figs-explicit	τὴν πρώτην	1	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://*/ta/man/translate/figs-explicit]])
8:13	ta59		rc://*/ta/man/translate/figs-doublet	τὸ & παλαιούμενον καὶ γηράσκον	1	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://*/ta/man/translate/figs-doublet]])
8:13	v2tt			ἐγγὺς ἀφανισμοῦ	1	Alternate translation: “is going to disappear soon”
9:intro	p8vy				0	# Hebrews 9 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n     * Teaching: Old and new ministries (9:1–10:18)\n\n## Special Concepts in this Chapter\n\n### The earthly tabernacle\n\nIn [9:1–10](../09/01.md), 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]])\n\n### The heavenly sanctuary\n\nIn [9:11](../09/12.md), the author refers again to a “tabernacle” and “holy places.” Scholars debate what these two names identify, much like in [8:1–2](../08/01.md). 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](../09/23.md). 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](../08/01.md); [9:11–12](../09/11.md). 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://*/tw/dict/bible/kt/tabernacle]] and [[rc://*/tw/dict/bible/kt/heaven]])\n\n### Old covenant offerings and rituals\n\nThe author refers to multiple different rituals and offerings that God commanded Moses and the Israelites to perform. \n * In [9:6](../09/06.md), he refers generally to “service” that the priests would perform in the first section of the tabernacle. \n * In [9:7](../09/07.md), he refers to the Day of Atonement, the special day on which the high priest would enter the inner part of the tabernacle. You can read about the Day of Atonement in [Leviticus 16](../lev/16/01.md). \n * In [9:13](../09/13.md), the author refers to blood of “bulls and goats,” which may be a general statement about animal sacrifices, or it may be another specific reference to the Day of Atonement, which included sacrifices of bulls and goats. Further, he refers to a “heifer,” which identifies a ceremony related to purification. You can read about this ceremony in [Numbers 19:1–10](../num/19/01.md).\n * In [9:19–21](../09/19.md), the author describes how Moses inaugurated the covenant and the tabernacle. You can read about what he did in [Exodus 24:1–8](../exo/24/01.md). \n\n### Covenant\n\nThe 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](../09/16.md) 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]])\n\n### Blood\n\nThroughout 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]])\n\n## Important Figures of Speech in this Chapter\n\n### The “parable” in [9:8–9](../09/08.md)\n\nIn 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](../09/09.md) 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. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Where does the altar of incense belong?\n\nIn [9:3–4](../09/03.md), the author places the “incense altar” inside the Most Holy Place. However, [Exodus 30:6](../exo/30/06.md) 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](../exo/30/06.md) 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://*/tw/dict/bible/kt/altar]] and [[rc://*/tw/dict/bible/other/incense]])\n\n### Cleansing the heavenly things\n\n\nIn [9:23](../09/23.md), 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://*/tw/dict/bible/kt/clean]])
9:1	av9i		rc://*/ta/man/translate/grammar-connect-words-phrases	μὲν οὖν	1	Here, the word **Now** resumes what the author has been saying about the **first {covenant}** (see [8:7](../08/07.md)). The word **indeed** signals to the audience that this explanation has two parts. The second part begins with “but” in [9:11](../09/11.md). 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://*/ta/man/translate/grammar-connect-words-phrases]]),
9:1	d3vs			ἡ πρώτη	1	See how you translated **first covenant** in [Hebrews 8:7](../08/07.md).
9:1	pw63		rc://*/ta/man/translate/figs-abstractnouns	εἶχε & δικαιώματα & λατρείας & τε	1	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://*/ta/man/translate/figs-abstractnouns]])
9:1	af6x		rc://*/ta/man/translate/figs-explicit	τό & ἅγιον κοσμικόν	1	# Connecting Statement:\n\nHere, 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](../09/02.md)). 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://*/ta/man/translate/figs-explicit]])
9:2	e3em		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **for** introduces further explanation of “the earthly holy place” (see [9:1](../09/01.md)). 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://*/ta/man/translate/grammar-connect-words-phrases]])
9:2	f6k7		rc://*/ta/man/translate/figs-activepassive	σκηνὴ & κατεσκευάσθη	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 **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://*/ta/man/translate/figs-activepassive]])
9:2	p34j		rc://*/ta/man/translate/figs-explicit	ἡ πρώτη	1	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](../09/03.md). If your readers would misunderstand **the first one**, you could make the idea more explicit. Alternate translation: “the outer room” (See: [[rc://*/ta/man/translate/figs-explicit]])
9:2	uz9h		rc://*/ta/man/translate/translate-ordinal	ἡ πρώτη	1	If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “section one” or “room one” (See: [[rc://*/ta/man/translate/translate-ordinal]])
9:2	t13a		rc://*/ta/man/translate/translate-unknown	ἥ τε λυχνία καὶ ἡ τράπεζα, καὶ ἡ Πρόθεσις τῶν ἄρτων	1	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](../exo/25/23.md). 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://*/ta/man/translate/translate-unknown]])
9:2	gw3p		rc://*/ta/man/translate/figs-abstractnouns	καὶ ἡ Πρόθεσις τῶν ἄρτων	1	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://*/ta/man/translate/figs-abstractnouns]])
9:2	vee3		rc://*/ta/man/translate/writing-pronouns	ἥτις	1	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://*/ta/man/translate/writing-pronouns]])
9:2	i46y		rc://*/ta/man/translate/figs-activepassive	λέγεται	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 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://*/ta/man/translate/figs-activepassive]])
9:2	k2vg		rc://*/ta/man/translate/figs-explicit	Ἅγια	1	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://*/ta/man/translate/figs-explicit]])
9:3	j7w3		rc://*/ta/man/translate/figs-explicit	μετὰ & τὸ δεύτερον καταπέτασμα σκηνὴ	1	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://*/ta/man/translate/figs-explicit]])
9:3	ssr9		rc://*/ta/man/translate/translate-ordinal	δεύτερον καταπέτασμα	1	If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “curtain two” (See: [[rc://*/ta/man/translate/translate-ordinal]])
9:3	jq7h		rc://*/ta/man/translate/figs-activepassive	ἡ λεγομένη	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 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://*/ta/man/translate/figs-activepassive]])
9:3	msz6		rc://*/ta/man/translate/figs-explicit	Ἅγια Ἁγίων	1	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://*/ta/man/translate/figs-explicit]])
9:4	zf2k		rc://*/ta/man/translate/translate-unknown	χρυσοῦν & θυμιατήριον	1	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](../exo/30/01.md). 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://*/ta/man/translate/translate-unknown]])
9:4	qsa7		rc://*/ta/man/translate/translate-unknown	τὴν κιβωτὸν τῆς διαθήκης, περικεκαλυμμένην πάντοθεν χρυσίῳ	1	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](../exo/25/10.md). 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://*/ta/man/translate/translate-unknown]])
9:4	zopy		rc://*/ta/man/translate/figs-activepassive	περικεκαλυμμένην πάντοθεν χρυσίῳ	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 **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://*/ta/man/translate/figs-activepassive]])
9:4	w3ef		rc://*/ta/man/translate/figs-doublet	περικεκαλυμμένην πάντοθεν	1	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://*/ta/man/translate/figs-doublet]])
9:4	kt3u		rc://*/ta/man/translate/writing-pronouns	ἐν ᾗ	1	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://*/ta/man/translate/writing-pronouns]])
9:4	md1f		rc://*/ta/man/translate/figs-explicit	στάμνος χρυσῆ ἔχουσα τὸ μάννα	1	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](../exo/16/32.md). 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://*/ta/man/translate/figs-explicit]])
9:4	jj9y		rc://*/ta/man/translate/figs-explicit	ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα	1	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](../num/17/01.md). 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://*/ta/man/translate/figs-explicit]])
9:4	zh6d		rc://*/ta/man/translate/translate-names	Ἀαρὼν	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://*/ta/man/translate/translate-names]])
9:4	q9w3		rc://*/ta/man/translate/figs-explicit	αἱ πλάκες τῆς διαθήκης	1	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](../exo/34/01.md). The words on these tablets were the “Ten Commandments,” which you can find in [Exodus 20:1–17](../exo/20/01.md). 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://*/ta/man/translate/figs-explicit]])
9:5	uap3		rc://*/ta/man/translate/figs-explicit	ὑπεράνω & αὐτῆς	1	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://*/ta/man/translate/figs-explicit]])
9:5	ue5q		rc://*/ta/man/translate/translate-unknown	Χερουβεὶν δόξης κατασκιάζοντα τὸ ἱλαστήριον	1	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](../exo/25/17.md). 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://*/ta/man/translate/translate-unknown]])
9:5	vxqn		rc://*/ta/man/translate/translate-transliterate	Χερουβεὶν	1	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://*/ta/man/translate/translate-transliterate]])
9:5	jfup		rc://*/ta/man/translate/figs-possession	Χερουβεὶν δόξης	1	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://*/ta/man/translate/figs-possession]])
9:5	ixtq		rc://*/ta/man/translate/figs-abstractnouns	Χερουβεὶν 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” or “great.” Alternate translation: “very great cherubim” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
9:5	fh6g		rc://*/ta/man/translate/figs-idiom	περὶ ὧν οὐκ ἔστιν νῦν λέγειν κατὰ μέρος	1	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://*/ta/man/translate/figs-idiom]])
9:5	qw39		rc://*/ta/man/translate/writing-pronouns	ὧν	1	Here, **which {things}** refers to everything about the “tabernacle” that the author has described in [9:2–5](../09/02.md). 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://*/ta/man/translate/writing-pronouns]])
9:6	mra7		rc://*/ta/man/translate/figs-activepassive	τούτων & οὕτως κατεσκευασμένων	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 **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://*/ta/man/translate/figs-activepassive]])
9:6	zinf		rc://*/ta/man/translate/writing-pronouns	τούτων & οὕτως κατεσκευασμένων	1	Here, **these things** refers to all the objects and structures the author has mentioned in [9:1–5](../09/01.md). 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://*/ta/man/translate/writing-pronouns]])
9:6	mrj4		rc://*/ta/man/translate/figs-idiom	διὰ παντὸς	1	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://*/ta/man/translate/figs-idiom]])
9:6	crlt		rc://*/ta/man/translate/figs-go	εἰς & εἰσίασιν	1	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://*/ta/man/translate/figs-go]])
9:6	vh9r		rc://*/ta/man/translate/figs-explicit	τὴν πρώτην σκηνὴν	1	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](../09/02.md). Alternate translation: “the outer room of the tabernacle” (See: [[rc://*/ta/man/translate/figs-explicit]])
9:6	uwy4		rc://*/ta/man/translate/translate-ordinal	τὴν πρώτην σκηνὴν	1	If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “tabernacle one” or “tent one” (See: [[rc://*/ta/man/translate/translate-ordinal]])
9:6	jte8		rc://*/ta/man/translate/figs-abstractnouns	τὰς λατρείας ἐπιτελοῦντες	1	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://*/ta/man/translate/figs-abstractnouns]])
9:7	vgxd		rc://*/ta/man/translate/figs-explicit	εἰς & τὴν δευτέραν, ἅπαξ τοῦ ἐνιαυτοῦ μόνος ὁ ἀρχιερεύς, οὐ χωρὶς αἵματος, ὃ προσφέρει ὑπὲρ ἑαυτοῦ καὶ τῶν τοῦ λαοῦ ἀγνοημάτων	1	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](../lev/16/01.md). 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://*/ta/man/translate/figs-explicit]])
9:7	kmhb		rc://*/ta/man/translate/figs-explicit	τὴν δευτέραν	1	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](../09/03.md). Alternate translation: “the inner room of the tabernacle” (See: [[rc://*/ta/man/translate/figs-explicit]])
9:7	pqby		rc://*/ta/man/translate/translate-ordinal	τὴν δευτέραν	1	If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “tent two” (See: [[rc://*/ta/man/translate/translate-ordinal]])
9:7	h4tn		rc://*/ta/man/translate/figs-idiom	ἅπαξ τοῦ ἐνιαυτοῦ μόνος	1	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://*/ta/man/translate/figs-idiom]])
9:7	xs9l		rc://*/ta/man/translate/figs-doublenegatives	οὐ χωρὶς αἵματος	1	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://*/ta/man/translate/figs-litotes]])
9:7	u1ww		rc://*/ta/man/translate/figs-gendernotations	προσφέρει & ἑαυτοῦ	1	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://*/ta/man/translate/figs-gendernotations]])
9:7	lui1		rc://*/ta/man/translate/figs-idiom	ὑπὲρ ἑαυτοῦ καὶ τῶν τοῦ λαοῦ ἀγνοημάτων	1	Here, just as in [7:27](../07/27.md), 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://*/ta/man/translate/figs-idiom]])
9:7	xtk5		rc://*/ta/man/translate/translate-unknown	τῶν τοῦ λαοῦ ἀγνοημάτων	1	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://*/ta/man/translate/translate-unknown]])
9:8	b4v7		rc://*/ta/man/translate/writing-pronouns	τοῦτο	1	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](../09/06.md)). Alternate translation: “All those things are what” (See: [[rc://*/ta/man/translate/writing-pronouns]])
9:8	btqn		rc://*/ta/man/translate/figs-explicit	τοῦτο δηλοῦντος τοῦ Πνεύματος τοῦ Ἁγίου	1	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](../09/06.md). 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://*/ta/man/translate/figs-explicit]])
9:8	e8vg		rc://*/ta/man/translate/figs-possession	τὴν τῶν ἁγίων ὁδὸν	1	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://*/ta/man/translate/figs-possession]])
9:8	a26f		rc://*/ta/man/translate/figs-explicit	τῶν ἁγίων	1	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://*/ta/man/translate/figs-explicit]])
9:8	e0ag		rc://*/ta/man/translate/figs-activepassive	μήπω πεφανερῶσθαι τὴν τῶν ἁγίων ὁδὸν	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 **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://*/ta/man/translate/figs-activepassive]])
9:8	jtoc		rc://*/ta/man/translate/grammar-connect-time-simultaneous	ἔτι τῆς πρώτης σκηνῆς ἐχούσης στάσιν	1	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://*/ta/man/translate/grammar-connect-time-simultaneous]])
9:8	e14c		rc://*/ta/man/translate/figs-explicit	τῆς πρώτης σκηνῆς	1	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://*/ta/man/translate/figs-explicit]])
9:8	y9hg		rc://*/ta/man/translate/translate-ordinal	τῆς πρώτης σκηνῆς	1	If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “tabernacle one” (See: [[rc://*/ta/man/translate/translate-ordinal]])
9:8	qujz		rc://*/ta/man/translate/figs-metaphor	ἐχούσης στάσιν	1	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://*/ta/man/translate/figs-metaphor]])
9:9	ojuy		rc://*/ta/man/translate/writing-pronouns	ἥτις	1	Here, the word **which** could refer to: (1) the “first tabernacle” ([9:8](../09/08.md)). 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://*/ta/man/translate/writing-pronouns]])
9:9	cu76		rc://*/ta/man/translate/translate-unknown	ἥτις παραβολὴ	1	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://*/ta/man/translate/translate-unknown]])
9:9	fl6i		rc://*/ta/man/translate/figs-explicit	εἰς τὸν καιρὸν τὸν ἐνεστηκότα	1	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://*/ta/man/translate/figs-explicit]])
9:9	eqhz		rc://*/ta/man/translate/writing-pronouns	καθ’ ἣν	1	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](../09/08.md). 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://*/ta/man/translate/writing-pronouns]])
9:9	wb9n		rc://*/ta/man/translate/figs-doublet	δῶρά τε καὶ θυσίαι	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. See you how you translated the same phrase in [8:3](../08/03.md). Alternate translation: “sacrifices” or “things presented to God” (See: [[rc://*/ta/man/translate/figs-doublet]])
9:9	g16u		rc://*/ta/man/translate/figs-activepassive	δῶρά τε καὶ θυσίαι προσφέρονται	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 **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://*/ta/man/translate/figs-activepassive]])
9:9	qsa1		rc://*/ta/man/translate/figs-idiom	κατὰ συνείδησιν	1	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://*/ta/man/translate/figs-idiom]])
9:9	c31d		rc://*/ta/man/translate/figs-genericnoun	τὸν λατρεύοντα	1	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://*/ta/man/translate/figs-genericnoun]])
9:10	vzim		rc://*/ta/man/translate/grammar-connect-logic-contrast	μόνον ἐπὶ	1	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](../09/09.md)). 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://*/ta/man/translate/grammar-connect-logic-contrast]])
9:10	v7gb		rc://*/ta/man/translate/figs-explicit	βρώμασιν, καὶ πόμασιν, καὶ διαφόροις βαπτισμοῖς	1	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://*/ta/man/translate/figs-explicit]])
9:10	lx8j		rc://*/ta/man/translate/figs-abstractnouns	διαφόροις βαπτισμοῖς	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: “baptizing people in various ways” or “how to baptize in different ways” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
9:10	ufti		rc://*/ta/man/translate/figs-possession	δικαιώματα σαρκὸς	1	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://*/ta/man/translate/figs-possession]])
9:10	ddl3		rc://*/ta/man/translate/figs-abstractnouns	δικαιώματα σαρκὸς	1	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://*/ta/man/translate/figs-abstractnouns]])
9:10	i1ke		rc://*/ta/man/translate/translate-unknown	ἐπικείμενα	1	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://*/ta/man/translate/translate-unknown]])
9:10	voxo		rc://*/ta/man/translate/figs-activepassive	ἐπικείμενα	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 **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://*/ta/man/translate/figs-activepassive]])
9:10	hqs8		rc://*/ta/man/translate/figs-explicit	μέχρι καιροῦ διορθώσεως	1	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://*/ta/man/translate/figs-explicit]])
9:11	bnc6		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	# Connecting Statement:\n\nHere, the word **But** introduces the second half of the contrast. The first half is in [9:1–10](../09/01.md). If your readers would misunderstand **But**, you could use a word that introduces the second half of a contrast, or you could leave it untranslated. Alternate translation: “On the other hand,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]])
9:11	ez21		rc://*/ta/man/translate/figs-go	παραγενόμενος	1	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://*/ta/man/translate/figs-go]])
9:11	da2i		rc://*/ta/man/translate/figs-extrainfo	τῶν & ἀγαθῶν	1	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://*/ta/man/translate/figs-extrainfo]])
9:11	scqv		rc://*/ta/man/translate/translate-textvariants	γενομένων	1	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://*/ta/man/translate/translate-textvariants]])
9:11	czx6		rc://*/ta/man/translate/figs-explicit	τῆς μείζονος καὶ τελειοτέρας σκηνῆς	1	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://*/ta/man/translate/figs-explicit]])
9:11	jyqn		rc://*/ta/man/translate/figs-doublet	μείζονος καὶ τελειοτέρας	1	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://*/ta/man/translate/figs-doublet]])
9:11	h434		rc://*/ta/man/translate/figs-explicit	οὐ χειροποιήτου τοῦτ’ ἔστιν, οὐ ταύτης τῆς κτίσεως	1	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://*/ta/man/translate/figs-explicit]])
9:11	lxw8		rc://*/ta/man/translate/figs-activepassive	οὐ χειροποιήτου τοῦτ’ ἔστιν, οὐ	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 **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://*/ta/man/translate/figs-activepassive]])
9:11	mtj9		rc://*/ta/man/translate/figs-synecdoche	χειροποιήτου	1	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://*/ta/man/translate/figs-synecdoche]])
9:12	dp2i		rc://*/ta/man/translate/figs-explicit	οὐδὲ δι’ αἵματος τράγων καὶ μόσχων, διὰ δὲ τοῦ ἰδίου αἵματος	1	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://*/ta/man/translate/figs-explicit]])
9:12	ox1p		rc://*/ta/man/translate/figs-doublet	τράγων καὶ μόσχων	1	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://*/ta/man/translate/figs-doublet]])
9:12	a8oh		rc://*/ta/man/translate/figs-go	εἰσῆλθεν & εἰς	1	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://*/ta/man/translate/figs-go]])
9:12	wp9n		rc://*/ta/man/translate/figs-explicit	τὰ ἅγια	1	Here, much like in [9:8](../09/08.md), 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://*/ta/man/translate/figs-explicit]])
9:12	zvqr		rc://*/ta/man/translate/grammar-connect-time-simultaneous	εὑράμενος	1	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://*/ta/man/translate/grammar-connect-time-simultaneous]])
9:12	g2wm		rc://*/ta/man/translate/figs-metaphor	αἰωνίαν λύτρωσιν εὑράμενος	1	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://*/ta/man/translate/figs-metaphor]])
9:12	t65l		rc://*/ta/man/translate/figs-abstractnouns	αἰωνίαν λύτρωσιν εὑράμενος	1	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://*/ta/man/translate/figs-abstractnouns]])
9:13	tx15		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	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](../09/14.md)). 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://*/ta/man/translate/grammar-connect-logic-result]])
9:13	ayuh		rc://*/ta/man/translate/grammar-connect-condition-fact	εἰ	1	Here the author is speaking as if **blood**and **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://*/ta/man/translate/grammar-connect-condition-fact]])
9:13	hklx		rc://*/ta/man/translate/figs-doublet	τράγων, καὶ ταύρων	1	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](../09/12.md) 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://*/ta/man/translate/figs-doublet]])
9:13	ch3c		rc://*/ta/man/translate/figs-explicit	σποδὸς δαμάλεως, ῥαντίζουσα τοὺς κεκοινωμένους	1	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](../num/19/01.md). 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://*/ta/man/translate/figs-explicit]])
9:13	jkjw		rc://*/ta/man/translate/translate-unknown	δαμάλεως	1	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://*/ta/man/translate/translate-unknown]])
9:13	seb3		rc://*/ta/man/translate/figs-possession	πρὸς τὴν τῆς σαρκὸς καθαρότητα	1	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://*/ta/man/translate/figs-possession]])
9:13	y81p		rc://*/ta/man/translate/figs-explicit	τὴν τῆς σαρκὸς καθαρότητα	1	Here, the phrase **cleansing of {their} flesh** is intended to contrast with “cleansing your conscience” in [6:21](../06/21.md). 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://*/ta/man/translate/figs-explicit]])
9:14	lk5i		rc://*/ta/man/translate/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	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://*/ta/man/translate/figs-exclamations]])
9:14	t58w		rc://*/ta/man/translate/grammar-connect-words-phrases	πόσῳ μᾶλλον	1	Here, the phrase **how much more** introduces the second half of the comparison that the author began in [9:13](../09/13.md). 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://*/ta/man/translate/grammar-connect-words-phrases]])
9:14	r22p		rc://*/ta/man/translate/translate-unknown	διὰ Πνεύματος αἰωνίου	1	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](../07/16.md) about Jesus’ “indestructible life.” Alternate translation: “by means of his spirit that lives forever” (See: [[rc://*/ta/man/translate/translate-unknown]])
9:14	xj6g		rc://*/ta/man/translate/figs-explicit	ἑαυτὸν προσήνεγκεν ἄμωμον τῷ Θεῷ	1	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://*/ta/man/translate/figs-explicit]])
9:14	o6jx		rc://*/ta/man/translate/figs-metaphor	ἄμωμον	1	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://*/ta/man/translate/figs-metaphor]])
9:14	rkh4		rc://*/ta/man/translate/figs-explicit	τὴν συνείδησιν ὑμῶν	1	Here, in contrast to the word “flesh” in [9:13](../09/13.md), 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://*/ta/man/translate/figs-explicit]])
9:14	dlll		rc://*/ta/man/translate/translate-textvariants	ὑμῶν	1	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://*/ta/man/translate/translate-textvariants]])
9:14	hiw0		rc://*/ta/man/translate/grammar-collectivenouns	τὴν συνείδησιν ὑμῶν	1	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://*/ta/man/translate/grammar-collectivenouns]])
9:14	zbj1		rc://*/ta/man/translate/figs-metaphor	νεκρῶν ἔργων	1	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://*/ta/man/translate/figs-metaphor]])
9:14	hcst		rc://*/ta/man/translate/figs-abstractnouns	νεκρῶν ἔργων	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: “the dead things that you performed” or “what you did that was dead” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
9:14	suu7		rc://*/ta/man/translate/figs-idiom	Θεῷ ζῶντι	1	Here, much like in [3:12](../03/12.md), 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://*/ta/man/translate/figs-idiom]])
9:15	x3xr		rc://*/ta/man/translate/grammar-connect-logic-result	διὰ τοῦτο, διαθήκης καινῆς μεσίτης ἐστίν, ὅπως	1	Here, the phrase **for this reason** could refer: (1) back to what Christ has accomplished, which the author stated in [9:14](../09/14.md). 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://*/ta/man/translate/grammar-connect-logic-result]])
9:15	mxd0		rc://*/ta/man/translate/writing-pronouns	ἐστίν	1	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://*/ta/man/translate/writing-pronouns]])
9:15	p2kg		rc://*/ta/man/translate/figs-possession	διαθήκης καινῆς μεσίτης ἐστίν	1	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://*/ta/man/translate/figs-possession]])
9:15	wioz		rc://*/ta/man/translate/figs-infostructure	ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων, τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας	1	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://*/ta/man/translate/figs-infostructure]])
9:15	mvwg		rc://*/ta/man/translate/figs-explicit	θανάτου γενομένου	1	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://*/ta/man/translate/figs-explicit]])
9:15	z29a		rc://*/ta/man/translate/figs-abstractnouns	εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων	1	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://*/ta/man/translate/figs-abstractnouns]])
9:15	xv09		rc://*/ta/man/translate/figs-metaphor	εἰς ἀπολύτρωσιν τῶν & παραβάσεων	1	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://*/ta/man/translate/figs-metaphor]])
9:15	q3x3		rc://*/ta/man/translate/figs-explicit	τῇ πρώτῃ διαθήκῃ	1	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](../08/07.md). Alternate translation: “the covenant that God made with his people at first” (See: [[rc://*/ta/man/translate/figs-explicit]])
9:15	q0rl		rc://*/ta/man/translate/translate-ordinal	τῇ πρώτῃ διαθήκῃ	1	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://*/ta/man/translate/translate-ordinal]])
9:15	hgp3		rc://*/ta/man/translate/figs-metaphor	οἱ κεκλημένοι	1	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://*/ta/man/translate/figs-metaphor]])
9:15	ve3v		rc://*/ta/man/translate/figs-activepassive	οἱ κεκλημένοι	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 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://*/ta/man/translate/figs-activepassive]])
9:15	mfzh			λάβωσιν	1	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”
9:15	j3ac		rc://*/ta/man/translate/figs-abstractnouns	τὴν ἐπαγγελίαν & τῆς αἰωνίου κληρονομίας	1	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://*/ta/man/translate/figs-abstractnouns]])
9:15	vdpc		rc://*/ta/man/translate/figs-metonymy	τὴν ἐπαγγελίαν & τῆς αἰωνίου κληρονομίας	1	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://*/ta/man/translate/figs-metonymy]])
9:15	e1ii		rc://*/ta/man/translate/figs-possession	τὴν ἐπαγγελίαν & τῆς αἰωνίου κληρονομίας	1	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://*/ta/man/translate/figs-possession]])
9:15	xb9f		rc://*/ta/man/translate/figs-metaphor	τῆς αἰωνίου κληρονομίας	1	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://*/ta/man/translate/figs-metaphor]])
9:16	lfsq		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a further explanation of what the author said in the previous verse ([9:15](../09/15.md)) 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://*/ta/man/translate/grammar-connect-logic-result]])
9:16	ua79		rc://*/ta/man/translate/figs-idiom	ὅπου & διαθήκη	1	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://*/ta/man/translate/figs-idiom]])
9:16	vlxa		rc://*/ta/man/translate/figs-explicit	διαθήκη	1	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](../09/16.md). 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://*/ta/man/translate/figs-explicit]])
9:16	dzg3		rc://*/ta/man/translate/figs-abstractnouns	θάνατον ἀνάγκη φέρεσθαι τοῦ διαθεμένου	1	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://*/ta/man/translate/figs-abstractnouns]])
9:16	um9a		rc://*/ta/man/translate/figs-activepassive	θάνατον & φέρεσθαι τοῦ διαθεμένου	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 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://*/ta/man/translate/figs-activepassive]])
9:16	b2bd		rc://*/ta/man/translate/translate-unknown	τοῦ διαθεμένου	1	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://*/ta/man/translate/translate-unknown]])
9:16	rsbu		rc://*/ta/man/translate/figs-explicit	φέρεσθαι	1	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://*/ta/man/translate/figs-explicit]])
9:17	dv7r		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a further explanation of what the author said in the previous verse ([9:16](../09/16.md)) 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://*/ta/man/translate/grammar-connect-words-phrases]])
9:17	s5yz		rc://*/ta/man/translate/figs-explicit	διαθήκη	1	Here, just as in [9:16](../09/16.md), 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](../09/16.md). 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://*/ta/man/translate/figs-explicit]])
9:17	euuf		rc://*/ta/man/translate/figs-idiom	βεβαία & μήποτε ἰσχύει	1	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://*/ta/man/translate/figs-idiom]])
9:17	vnbp		rc://*/ta/man/translate/figs-idiom	ἐπὶ νεκροῖς	1	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://*/ta/man/translate/figs-idiom]])
9:17	qb62		rc://*/ta/man/translate/figs-nominaladj	νεκροῖς	1	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://*/ta/man/translate/figs-nominaladj]])
9:17	vq4n		rc://*/ta/man/translate/translate-unknown	ὁ διαθέμενος	1	Here, just as in [9:16](../09/16.md), 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://*/ta/man/translate/translate-unknown]])
9:18	lr2e		rc://*/ta/man/translate/grammar-connect-words-phrases	ὅθεν	1	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](../09/16.md). 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://*/ta/man/translate/grammar-connect-words-phrases]])
9:18	wpf1		rc://*/ta/man/translate/figs-activepassive	οὐδ’ ἡ πρώτη χωρὶς αἵματος ἐνκεκαίνισται	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 **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](../09/19.md)). Alternate translation: “God did not even inaugurate the first covenant without blood” (See: [[rc://*/ta/man/translate/figs-activepassive]])
9:18	m9c3		rc://*/ta/man/translate/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://*/ta/man/translate/figs-litotes]])
9:18	kq87		rc://*/ta/man/translate/figs-explicit	πρώτη	1	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](../08/07.md); [9:15](../09/15.md). Alternate translation: “the covenant that God made with his people at first” (See: [[rc://*/ta/man/translate/figs-explicit]])
9:18	v838		rc://*/ta/man/translate/figs-explicit	αἵματος	1	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://*/ta/man/translate/figs-explicit]])
9:19	uupi		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces an important example of what the author said in the previous verse ([9:18](../09/18.md)) 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://*/ta/man/translate/grammar-connect-words-phrases]])
9:19	zl2n		rc://*/ta/man/translate/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	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](../exo/24/01.md). 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](../lev/14/01.md). 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](../num/19/01.md), and the author has already mentioned it in [9:13](../09/13.md). 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://*/ta/man/translate/figs-explicit]])
9:19	we5r		rc://*/ta/man/translate/figs-activepassive	λαληθείσης & πάσης ἐντολῆς κατὰ τὸν νόμον ὑπὸ Μωϋσέως	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 **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://*/ta/man/translate/figs-activepassive]])
9:19	nj2q		rc://*/ta/man/translate/figs-abstractnouns	πάσης ἐντολῆς	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: “everything that God commanded” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
9:19	bd4k		rc://*/ta/man/translate/figs-idiom	λαληθείσης & κατὰ τὸν νόμον	1	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://*/ta/man/translate/figs-idiom]])
9:19	g9vv		rc://*/ta/man/translate/translate-names	Μωϋσέως	1	The word **Moses** is the name of a man. God used him to give the **law** to the Israelites. (See: [[rc://*/ta/man/translate/translate-names]])
9:19	ejk4		rc://*/ta/man/translate/figs-doublet	τῶν μόσχων, καὶ τῶν τράγων	1	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://*/ta/man/translate/figs-doublet]])
9:19	yfc6		rc://*/ta/man/translate/figs-explicit	μετὰ ὕδατος, καὶ ἐρίου κοκκίνου, καὶ ὑσσώπου	1	Here the author does not state how **Moses** used the **water**, **red wool**, and **hyssop**. The story in [Exodus 24:1–8](../exo/24/01.md) 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](../lev/14/01.md). 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](../num/19/01.md). Alternate translation: “mixing it with water and ashes from red wool and hyssop” (See: [[rc://*/ta/man/translate/figs-explicit]])
9:19	tgc2		rc://*/ta/man/translate/translate-unknown	ἐρίου κοκκίνου	1	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://*/ta/man/translate/translate-unknown]])
9:19	nrn5		rc://*/ta/man/translate/translate-unknown	ὑσσώπου	1	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://*/ta/man/translate/translate-unknown]])
9:19	zl8f		rc://*/ta/man/translate/figs-explicit	τὸ βιβλίον	1	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](../exo/24/01.md). 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://*/ta/man/translate/figs-explicit]])
9:19	elh7		rc://*/ta/man/translate/figs-rpronouns	αὐτό & τὸ βιβλίον	1	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://*/ta/man/translate/figs-rpronouns]])
9:20	e3lr		rc://*/ta/man/translate/writing-quotations	λέγων	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 Moses said to the people. However, the audience would have understood that these were words from the Old Testament, specifically from [Exodus 24:8](../exo/24/08.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “and he spoke to them” (See: [[rc://*/ta/man/translate/writing-quotations]])
9:20	lskz		rc://*/ta/man/translate/figs-quotations	λέγων, τοῦτο τὸ αἷμα τῆς διαθήκης, ἧς ἐνετείλατο πρὸς ὑμᾶς ὁ Θεός	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 this is the blood of the covenant that God commanded for you.” (See: [[rc://*/ta/man/translate/figs-quotations]]}
9:20	k7kh		rc://*/ta/man/translate/writing-pronouns	τοῦτο	1	Here, the word **This** refers to the blood that Moses “sprinkled” (see [9:19](../09/19.md)). 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://*/ta/man/translate/writing-pronouns]])
9:20	j7en		rc://*/ta/man/translate/figs-possession	τὸ αἷμα τῆς διαθήκης	1	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://*/ta/man/translate/figs-possession]])
9:20	jaw1		rc://*/ta/man/translate/writing-pronouns	ἧς	1	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://*/ta/man/translate/writing-pronouns]])
9:20	brhx			ἐνετείλατο πρὸς ὑμᾶς	1	Alternate translation: “commanded you to keep”
9:21	k6dm		rc://*/ta/man/translate/figs-explicit	ὁμοίως	1	Here, the phrase **in a similar way** refers back to [9:19](../09/19.md) 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://*/ta/man/translate/figs-explicit]])
9:21	xa9q		rc://*/ta/man/translate/translate-unknown	πάντα τὰ σκεύη τῆς λειτουργίας	1	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://*/ta/man/translate/translate-unknown]])
9:21	l27v		rc://*/ta/man/translate/figs-abstractnouns	τῆς λειτουργίας	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” or “worship.” Alternate translation: “for worshiping God” or “for serving in the tabernacle” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
9:22	g3ef		rc://*/ta/man/translate/figs-idiom	σχεδὸν & πάντα καθαρίζεται	1	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://*/ta/man/translate/figs-idiom]])
9:22	hi7m		rc://*/ta/man/translate/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://*/ta/man/translate/figs-activepassive]])
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”
9:22	uw4g		rc://*/ta/man/translate/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://*/ta/man/translate/figs-doublenegatives]])
9:22	v8bj		rc://*/ta/man/translate/translate-unknown	αἱματεκχυσίας	1	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://*/ta/man/translate/translate-unknown]])
9:22	v1tr		rc://*/ta/man/translate/figs-abstractnouns	οὐ γίνεται ἄφεσις	1	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://*/ta/man/translate/figs-abstractnouns]])
9:23	nh15		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	# Connecting Statement:\n\nHere, the word **Therefore** introduces a conclusion that is based on what the author has said in [9:18–22](../09/18.md) 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://*/ta/man/translate/grammar-connect-logic-result]])
9:23	q79n		rc://*/ta/man/translate/figs-activepassive	τὰ & ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαι	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 **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://*/ta/man/translate/figs-activepassive]])
9:23	zgbc		rc://*/ta/man/translate/translate-unknown	ὑποδείγματα	1	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://*/ta/man/translate/translate-unknown]])
9:23	fduq		rc://*/ta/man/translate/figs-explicit	ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς	1	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://*/ta/man/translate/figs-explicit]])
9:23	rqw2		rc://*/ta/man/translate/writing-pronouns	τούτοις & ταύτας	1	In both places, the word **these** refers back to the sacrifices and blood that the author has discussed in [9:18–22](../09/18.md). 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://*/ta/man/translate/writing-pronouns]])
9:23	y9b7		rc://*/ta/man/translate/figs-ellipsis	αὐτὰ & τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ ταύτας	1	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://*/ta/man/translate/figs-ellipsis]])
9:23	eqn8			αὐτὰ & τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ ταύτας	1	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”
9:23	u2hm		rc://*/ta/man/translate/figs-explicit	αὐτὰ & τὰ ἐπουράνια	1	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://*/ta/man/translate/figs-explicit]])
9:23	oup0		rc://*/ta/man/translate/figs-rpronouns	αὐτὰ & τὰ ἐπουράνια	1	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://*/ta/man/translate/figs-rpronouns]])
9:23	xyys		rc://*/ta/man/translate/figs-genericnoun	κρείττοσι θυσίαις	1	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://*/ta/man/translate/figs-genericnoun]])
9:24	drtu		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **for** introduces a further explanation of what the author said in the previous verse ([9:23](../09/23.md)) about the “heavenly things” and the “better sacrifices.” The explanation continues through [9:25–26](../09/25.md). 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://*/ta/man/translate/grammar-connect-words-phrases]])
9:24	xo5m		rc://*/ta/man/translate/figs-go	οὐ & εἰς & εἰσῆλθεν	1	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://*/ta/man/translate/figs-go]])
9:24	svu2		rc://*/ta/man/translate/figs-explicit	χειροποίητα & ἅγια & ἀντίτυπα τῶν ἀληθινῶν	1	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://*/ta/man/translate/figs-explicit]])
9:24	cy2x		rc://*/ta/man/translate/figs-synecdoche	χειροποίητα	1	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://*/ta/man/translate/figs-synecdoche]])
9:24	akii		rc://*/ta/man/translate/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://*/ta/man/translate/figs-activepassive]])
9:24	l1ce		rc://*/ta/man/translate/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](../09/23.md). Alternate translation: “illustrations” or “replicas” (See: [[rc://*/ta/man/translate/translate-unknown]])
9:24	p0y0		rc://*/ta/man/translate/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://*/ta/man/translate/figs-explicit]])
9:24	e4l6		rc://*/ta/man/translate/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://*/ta/man/translate/figs-explicit]])
9:24	g5lp		rc://*/ta/man/translate/figs-activepassive	ἐμφανισθῆναι	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’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://*/ta/man/translate/figs-activepassive]])
9:24	d4dn		rc://*/ta/man/translate/figs-abstractnouns	τῷ προσώπῳ τοῦ Θεοῦ	1	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://*/ta/man/translate/figs-abstractnouns]])
9:25	f17a		rc://*/ta/man/translate/figs-ellipsis	οὐδ’	1	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](../09/24.md)). Alternate translation: “and he entered not” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
9:25	rlua		rc://*/ta/man/translate/figs-explicit	ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατ’ ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ	1	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](../lev/16/01.md). 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://*/ta/man/translate/figs-explicit]])
9:25	s0va		rc://*/ta/man/translate/figs-go	εἰσέρχεται εἰς	1	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://*/ta/man/translate/figs-go]])
9:25	hlrs		rc://*/ta/man/translate/figs-explicit	τὰ ἅγια	1	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://*/ta/man/translate/figs-explicit]])
9:25	fxtc		rc://*/ta/man/translate/figs-idiom	κατ’ ἐνιαυτὸν	1	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://*/ta/man/translate/figs-idiom]])
9:25	zpf3		rc://*/ta/man/translate/figs-explicit	ἐν αἵματι ἀλλοτρίῳ	1	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](../09/12.md)). 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://*/ta/man/translate/figs-explicit]])
9:26	o42h		rc://*/ta/man/translate/figs-ellipsis	ἐπεὶ ἔδει	1	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](../09/25.md). 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://*/ta/man/translate/figs-ellipsis]])
9:26	kg1l		rc://*/ta/man/translate/writing-pronouns	αὐτὸν	1	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://*/ta/man/translate/writing-pronouns]])
9:26	rwtt		rc://*/ta/man/translate/figs-explicit	παθεῖν	1	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://*/ta/man/translate/figs-explicit]])
9:26	rr3s		rc://*/ta/man/translate/figs-idiom	ἀπὸ καταβολῆς κόσμου	1	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://*/ta/man/translate/figs-idiom]])
9:26	ezjh		rc://*/ta/man/translate/figs-abstractnouns	ἀπὸ καταβολῆς κόσμου	1	If your language does not use an abstract noun for the idea behind **foundation**, you could express the idea by using a verb such as “found” or “create.” Alternate translation: “from the founding of the world” or “from when God founded the world” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
9:26	weec		rc://*/ta/man/translate/grammar-connect-logic-contrast	νυνὶ δὲ	1	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](../08/6.md), which contrasts with the hypothetical situation in [8:4](../08/04.md). 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://*/ta/man/translate/grammar-connect-logic-contrast]])
9:26	aojy		rc://*/ta/man/translate/figs-activepassive	πεφανέρωται	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 **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://*/ta/man/translate/figs-activepassive]])
9:26	hg2g		rc://*/ta/man/translate/figs-explicit	πεφανέρωται	1	Here, the phrase **he has been revealed** could refer to: (1) Jesus’ “appearance” in the heavenly sanctuary (see “made visible” in [9:24](../09/24.md)). 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://*/ta/man/translate/figs-explicit]])
9:26	mfhz		rc://*/ta/man/translate/figs-idiom	ἐπὶ συντελείᾳ τῶν αἰώνων	1	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://*/ta/man/translate/figs-idiom]])
9:26	dq7m		rc://*/ta/man/translate/figs-abstractnouns	εἰς ἀθέτησιν ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ	1	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://*/ta/man/translate/figs-abstractnouns]])
9:26	flt7		rc://*/ta/man/translate/translate-unknown	ἀθέτησιν	1	Here, the word **annulment** is the same word translated in “annulment” in [7:18](../07/18.md). 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://*/ta/man/translate/translate-unknown]])
9:27	hflz		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ καθ’ ὅσον	1	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](../09/28.md) 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://*/ta/man/translate/grammar-connect-words-phrases]])
9:27	w2v8		rc://*/ta/man/translate/translate-unknown	ἀπόκειται τοῖς ἀνθρώποις & ἀποθανεῖν	1	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://*/ta/man/translate/translate-unknown]])
9:27	h6rr		rc://*/ta/man/translate/figs-activepassive	ἀπόκειται τοῖς ἀνθρώποις & ἀποθανεῖν	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 **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://*/ta/man/translate/figs-activepassive]])
9:27	giz9		rc://*/ta/man/translate/figs-gendernotations	τοῖς ἀνθρώποις	1	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://*/ta/man/translate/figs-gendernotations]])
9:27	ewjt		rc://*/ta/man/translate/figs-extrainfo	μετὰ & τοῦτο	1	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://*/ta/man/translate/figs-extrainfo]])
9:27	j084		rc://*/ta/man/translate/figs-explicit	κρίσις	1	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://*/ta/man/translate/figs-explicit]])
9:27	p6oi		rc://*/ta/man/translate/figs-abstractnouns	κρίσις	1	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://*/ta/man/translate/figs-abstractnouns]])
9:28	nwwq		rc://*/ta/man/translate/grammar-connect-words-phrases	οὕτως καὶ	1	Here, the phrase **so also** introduces what the author will compare with humans dying and being judged ([9:27](../09/27.md)). 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://*/ta/man/translate/grammar-connect-words-phrases]])
9:28	p8b6		rc://*/ta/man/translate/figs-activepassive	προσενεχθεὶς	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. If you must state who did the action, the author implies that “Christ” did it to himself. Alternate translation: “having offered himself” (See: [[rc://*/ta/man/translate/figs-activepassive]])
9:28	hv2t		rc://*/ta/man/translate/figs-metaphor	εἰς τὸ & ἀνενεγκεῖν ἁμαρτίας	1	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://*/ta/man/translate/figs-metaphor]])
9:28	p6th		rc://*/ta/man/translate/figs-explicit	ὀφθήσεται	1	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://*/ta/man/translate/figs-explicit]])
9:28	s9jy		rc://*/ta/man/translate/figs-explicit	ἐκ δευτέρου	1	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://*/ta/man/translate/figs-explicit]])
9:28	scnu		rc://*/ta/man/translate/translate-ordinal	δευτέρου	1	If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “time two” (See: [[rc://*/ta/man/translate/translate-ordinal]])
9:28	b99a		rc://*/ta/man/translate/figs-explicit	χωρὶς ἁμαρτίας	1	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](../04/15.md)). 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://*/ta/man/translate/figs-explicit]])
9:28	aijj		rc://*/ta/man/translate/figs-abstractnouns	τοῖς & εἰς 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.” Alternate translation: “to save those” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
10:intro	nev1				0	# Hebrews 10 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n     * Teaching: Old and new ministries (9:1–10:18)\n6. Summary statement (10:19–25)\n7. Faith and endurance (10:26–12:29)\n     * Exhortation: Endure in the faith! (10:26–39)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [10:5–7](../10/05.md), [16–17](../10/16.md), [37–38](../10/37.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The sacrifices that Moses’ law required\n\nIn [10:1–11](../10/01.md), 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](../10/03.md)). See [9:13](../09/13.md) for more information on what the sacrifices actually could accomplish. (See: [[rc://*/tw/dict/bible/other/sacrifice]])\n\n### “Once” versus “repeatedly”\n\nThroughout 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.\n\n### The “former days”\n\nIn [10:32](../10/32.md), the author refers to the “former days,” which he then goes on to describe in [10:32–34](../10/32.md). 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. \n\n### “The one coming” in [10:37](../10/37.md)\n\nIn [10:37](../10/37.md), 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. \n\n## Important Figures of Speech in this Chapter\n\n### “Shadow” and “image” in [10:1](../10/01.md)\n\nIn 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://*/tw/dict/bible/other/shadow]])\n\n### “The curtain, that is, his flesh” in [10:20](../10/20.md)\n\nIn this verse, the phrase “that is, his flesh” can be understood in three main ways. \n(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.\n(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.” \n(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.”\nThe 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. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### What sins are those for which there is no longer a sacrifice?\n\nIn [10:26–31](../10/26.md), 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](../10/26.md) 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://*/tw/dict/bible/kt/sin]])\n\n### Old Testament quotations\n\nWhen the author quotes from the Old Testament, he uses a Greek translation that is sometimes different than the original Hebrew version that most modern translations use for the Old Testament. This is particularly obvious in [10:5–7](../10/05.md), which quotes from a Greek version of [Psalm 40:6–8](../psa/40/06.md), and in [10:37–38](../10/37.md), which quotes from a Greek version of [Habakkuk 2:3–4](../hab/02/03.md). 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://*/ta/man/translate/writing-quotations]])
10:1	kwq1		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	# Connecting Statement:\n\nHere, the word **For** introduces a new development in the argument that is based on what the author has said in [9:23–28](../09/23.md). 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://*/ta/man/translate/grammar-connect-words-phrases]])
10:1	kj83		rc://*/ta/man/translate/figs-metaphor	σκιὰν & ἔχων & τῶν & ἀγαθῶν	1	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://*/ta/man/translate/figs-metaphor]])
10:1	mz05		rc://*/ta/man/translate/figs-extrainfo	τῶν μελλόντων ἀγαθῶν	1	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://*/ta/man/translate/figs-extrainfo]])
10:1	i4ey		rc://*/ta/man/translate/figs-personification	μελλόντων	1	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://*/ta/man/translate/figs-personification]])
10:1	miv9		rc://*/ta/man/translate/figs-explicit	μελλόντων	1	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://*/ta/man/translate/figs-explicit]])
10:1	r6ly		rc://*/ta/man/translate/translate-unknown	οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων	1	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://*/ta/man/translate/translate-unknown]])
10:1	kcyq		rc://*/ta/man/translate/figs-personification	ἔχων ὁ νόμος & οὐδέποτε δύναται & τελειῶσαι	1	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://*/ta/man/translate/figs-personification]])
10:1	anin		rc://*/ta/man/translate/figs-explicit	τοὺς προσερχομένους	1	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://*/ta/man/translate/figs-explicit]])
10:1	khk2		rc://*/ta/man/translate/figs-idiom	κατ’ ἐνιαυτὸν	1	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://*/ta/man/translate/figs-idiom]])
10:2	mww3		rc://*/ta/man/translate/grammar-connect-words-phrases	ἐπεὶ	1	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://*/ta/man/translate/grammar-connect-words-phrases]])
10:2	aw6g		rc://*/ta/man/translate/figs-rquestion	οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν, τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους?	1	The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question implies that the answer is “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://*/ta/man/translate/figs-rquestion]])
10:2	zk99		rc://*/ta/man/translate/figs-infostructure	οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν, τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους?	1	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://*/ta/man/translate/figs-infostructure]])
10:2	xor4		rc://*/ta/man/translate/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://*/ta/man/translate/figs-activepassive]])
10:2	twab		rc://*/ta/man/translate/writing-pronouns	οὐκ ἂν ἐπαύσαντο	1	Here, the word **they** refers to the “sacrifices” (see [10:1](../10/01.md)). If your readers would misunderstand what **they** refers to, you could make it explicit. Alternate translation: “would the sacrifices not have ceased” (See: [[rc://*/ta/man/translate/writing-pronouns]])
10:2	mu42		rc://*/ta/man/translate/figs-explicit	τοὺς λατρεύοντας	1	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://*/ta/man/translate/figs-explicit]])
10:2	m9tj		rc://*/ta/man/translate/figs-abstractnouns	μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν	1	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://*/ta/man/translate/figs-abstractnouns]])
10:2	vzcg		rc://*/ta/man/translate/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://*/ta/man/translate/figs-activepassive]])
10:3	l5if		rc://*/ta/man/translate/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](../10/02.md). 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://*/ta/man/translate/grammar-connect-logic-contrast]])
10:3	z3je		rc://*/ta/man/translate/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://*/ta/man/translate/figs-abstractnouns]])
10:3	l4me		rc://*/ta/man/translate/figs-idiom	κατ’ ἐνιαυτόν	1	Here, just as in [10:1](../10/01.md), 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://*/ta/man/translate/figs-idiom]])
10:4	di8i		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces support for the author’s claim that the sacrifices give a “reminder of sins every year” ([10:3](../10/03.md)). 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://*/ta/man/translate/grammar-connect-logic-result]])
10:4	stkp		rc://*/ta/man/translate/figs-explicit	αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας	1	Here, the phrase **blood of bulls and goats** may refer specifically to the offerings performed on the Day of Atonement (see [Leviticus 16](../lev/16/01.md)). 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://*/ta/man/translate/figs-explicit]])
10:4	lbdu		rc://*/ta/man/translate/figs-metonymy	αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας	1	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://*/ta/man/translate/figs-metonymy]])
10:4	bvu5		rc://*/ta/man/translate/figs-doublet	ταύρων καὶ τράγων	1	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://*/ta/man/translate/figs-doublet]])
10:5	q4ye		rc://*/ta/man/translate/grammar-connect-logic-result	διὸ	1	# General Information:\n\nHere, 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](../10/04.md)). 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://*/ta/man/translate/grammar-connect-logic-result]])
10:5	xp0e		rc://*/ta/man/translate/grammar-connect-time-simultaneous	εἰσερχόμενος	1	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://*/ta/man/translate/grammar-connect-time-simultaneous]])
10:5	coab		rc://*/ta/man/translate/figs-explicit	εἰσερχόμενος εἰς τὸν κόσμον	1	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://*/ta/man/translate/figs-explicit]])
10:5	sp70		rc://*/ta/man/translate/writing-quotations	λέγει	1	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](../psa/40/06.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “he says to God” (See: [[rc://*/ta/man/translate/writing-quotations]])
10:5	wlz2		rc://*/ta/man/translate/figs-quotations	λέγει, θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι.	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 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://*/ta/man/translate/figs-quotations]]}
10:5	kqdh		rc://*/ta/man/translate/figs-doublet	θυσίαν καὶ προσφορὰν	1	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://*/ta/man/translate/figs-doublet]])
10:5	ml8e		rc://*/ta/man/translate/figs-yousingular	οὐκ ἠθέλησας & κατηρτίσω	1	Because Christ is speaking to one person (God the Father), **you** is singular here. (See: [[rc://*/ta/man/translate/figs-yousingular]])
10:6	t9bn		rc://*/ta/man/translate/figs-quotations	ὁλοκαυτώματα καὶ περὶ ἁμαρτίας οὐκ εὐδόκησας.	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 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://*/ta/man/translate/figs-quotations]]}
10:6	q416		rc://*/ta/man/translate/figs-doublet	ὁλοκαυτώματα καὶ περὶ ἁμαρτίας	1	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://*/ta/man/translate/figs-doublet]])
10:6	bfaq		rc://*/ta/man/translate/translate-unknown	περὶ ἁμαρτίας	1	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](../lev/04/01.md). 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://*/ta/man/translate/translate-unknown]])
10:6	q3r6		rc://*/ta/man/translate/figs-yousingular	οὐκ εὐδόκησας	1	Because Christ is speaking to one person (God the Father), **you** is singular here. (See: [[rc://*/ta/man/translate/figs-yousingular]])
10:7	dpvi		rc://*/ta/man/translate/figs-quotations	τότε εἶπον, ἰδοὺ, ἥκω (ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ) τοῦ ποιῆσαι ὁ Θεός τὸ θέλημά σου.	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 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://*/ta/man/translate/figs-quotations]]}
10:7	kwzf		rc://*/ta/man/translate/grammar-connect-logic-result	τότε	1	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://*/ta/man/translate/grammar-connect-logic-result]])
10:7	pjuj		rc://*/ta/man/translate/writing-pronouns	εἶπον	1	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://*/ta/man/translate/writing-pronouns]])
10:7	zn6c		rc://*/ta/man/translate/writing-quotations	εἶπον	1	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://*/ta/man/translate/writing-quotations]])
10:7	n9vg		rc://*/ta/man/translate/figs-quotesinquotes	εἶπον, ἰδοὺ, ἥκω (ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ) τοῦ ποιῆσαι ὁ Θεός τὸ θέλημά σου.	1	If a direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “I said that I had certain come—as it is written about me in a section of a scroll—to do God’s will” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]])
10:7	ubmz		rc://*/ta/man/translate/figs-metaphor	ἰδοὺ, ἥκω	1	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://*/ta/man/translate/figs-metaphor]])
10:7	e1yp		rc://*/ta/man/translate/figs-infostructure	ἥκω (ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ) τοῦ ποιῆσαι ὁ Θεός τὸ θέλημά σου	1	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://*/ta/man/translate/figs-infostructure]])
10:7	lpv2		rc://*/ta/man/translate/figs-go	ἥκω	1	Here, the phrase **I have come** refers to back to what the author said about Jesus “entering the world” in [10:5](../10/05.md). 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://*/ta/man/translate/figs-go]])
10:7	q75b		rc://*/ta/man/translate/figs-activepassive	γέγραπται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the words that are **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://*/ta/man/translate/figs-activepassive]])
10:7	r0xr		rc://*/ta/man/translate/translate-unknown	ἐν κεφαλίδι βιβλίου	1	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://*/ta/man/translate/translate-unknown]])
10:7	gk53		rc://*/ta/man/translate/figs-abstractnouns	τὸ θέλημά σου	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 you desire” or “what you wish” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
10:8	c8eb		rc://*/ta/man/translate/writing-quotations	ἀνώτερον λέγων	1	# General Information:\n\nHere the author uses **When he says above** to requote a part of the quotation that he introduced earlier (see [10:5–7](../10/05.md)). 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://*/ta/man/translate/writing-quotations]])
10:8	k12g		rc://*/ta/man/translate/figs-quotations	ἀνώτερον λέγων, ὅτι θυσίας, καὶ προσφορὰς, καὶ ὁλοκαυτώματα, καὶ περὶ ἁμαρτίας, οὐκ ἠθέλησας, οὐδὲ εὐδόκησας	1	# General Information:\n\nIf 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://*/ta/man/translate/figs-quotations]]}
10:8	rlv8			θυσίας, καὶ προσφορὰς & οὐκ ἠθέλησας	1	These are the same words that the author of the quotation used in [10:5](../10/05.md), although the author of Hebrews has mixed them together with words from [10:6](../10/06.md). 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](../10/05.md).
10:8	n7kc			ὁλοκαυτώματα, καὶ περὶ ἁμαρτίας & οὐδὲ εὐδόκησας	1	These are the same words that the author of the quotation used in [10:6](../10/06.md), although the author of Hebrews has mixed them together with words from [10:5](../10/05.md). Translate these words the same way you did in [10:6](../10/06.md).
10:8	d3ek		rc://*/ta/man/translate/figs-activepassive	προσφέρονται	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 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://*/ta/man/translate/figs-activepassive]])
10:8	kt5l		rc://*/ta/man/translate/figs-idiom	κατὰ νόμον	1	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://*/ta/man/translate/figs-idiom]])
10:9	oq3t		rc://*/ta/man/translate/writing-quotations	τότε εἴρηκεν	1	Here the author uses **then he had said** to requote a part of the quotation that he introduced earlier (see [10:5–7](../10/05.md)). 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://*/ta/man/translate/writing-quotations]])
10:9	gh6z		rc://*/ta/man/translate/figs-quotations	εἴρηκεν, ἰδοὺ, ἥκω τοῦ ποιῆσαι τὸ θέλημά σου.	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 had said that he had certainly come to do God’s will.” (See: [[rc://*/ta/man/translate/figs-quotations]]}
10:9	k5kv			ἰδοὺ, ἥκω τοῦ ποιῆσαι τὸ θέλημά σου	1	These are the same words that the author of the quotation used in [10:7](../10/07.md), 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](../10/07.md).
10:9	kbrw		rc://*/ta/man/translate/writing-pronouns	ἀναιρεῖ	1	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://*/ta/man/translate/writing-pronouns]])
10:9	rxtb		rc://*/ta/man/translate/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://*/ta/man/translate/figs-metaphor]])
10:9	ra22		rc://*/ta/man/translate/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://*/ta/man/translate/figs-explicit]])
10:9	ja8n		rc://*/ta/man/translate/translate-ordinal	τὸ πρῶτον & τὸ δεύτερον	1	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://*/ta/man/translate/translate-ordinal]])
10:9	rkq2		rc://*/ta/man/translate/translate-unknown	στήσῃ	1	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://*/ta/man/translate/translate-unknown]])
10:10	iqki		rc://*/ta/man/translate/figs-explicit	ἐν ᾧ θελήματι	1	Here, the phrase **that will** refers to the word “will” in the quotation (see “I have come to do your will” in [10:9](../10/09.md)). 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://*/ta/man/translate/figs-explicit]])
10:10	xj9i		rc://*/ta/man/translate/figs-activepassive	ἡγιασμένοι ἐσμὲν	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 **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://*/ta/man/translate/figs-activepassive]])
10:10	xk24		rc://*/ta/man/translate/figs-abstractnouns	διὰ τῆς προσφορᾶς τοῦ σώματος Ἰησοῦ Χριστοῦ	1	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://*/ta/man/translate/figs-abstractnouns]])
10:11	x83h		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ & μὲν	1	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](../10/12.md). 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://*/ta/man/translate/grammar-connect-words-phrases]])
10:11	y25p		rc://*/ta/man/translate/translate-unknown	ἕστηκεν	1	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](../10/12.md)). 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://*/ta/man/translate/translate-unknown]])
10:11	jq4i		rc://*/ta/man/translate/figs-idiom	καθ’ ἡμέραν	1	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://*/ta/man/translate/figs-idiom]])
10:11	uw6i		rc://*/ta/man/translate/figs-infostructure	ἕστηκεν καθ’ ἡμέραν λειτουργῶν	1	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://*/ta/man/translate/figs-infostructure]])
10:11	bh1w		rc://*/ta/man/translate/figs-metonymy	θυσίας, αἵτινες οὐδέποτε δύνανται περιελεῖν ἁμαρτίας	1	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://*/ta/man/translate/figs-metonymy]])
10:12	zr61		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Here, the word **But** introduces the second half of the contrast that the author introduced in [10:11](../10/11.md). 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://*/ta/man/translate/grammar-connect-logic-contrast]])
10:12	mksp		rc://*/ta/man/translate/writing-pronouns	οὗτος	1	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://*/ta/man/translate/writing-pronouns]])
10:12	lfl1		rc://*/ta/man/translate/grammar-connect-time-sequential	προσενέγκας	1	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://*/ta/man/translate/grammar-connect-time-sequential]])
10:12	o8m4		rc://*/ta/man/translate/figs-idiom	εἰς τὸ διηνεκὲς	1	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://*/ta/man/translate/figs-idiom]])
10:12	vjto		rc://*/ta/man/translate/figs-infostructure	μίαν ὑπὲρ ἁμαρτιῶν & θυσίαν, εἰς τὸ διηνεκὲς, ἐκάθισεν	1	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://*/ta/man/translate/figs-infostructure]])
10:12	egky		rc://*/ta/man/translate/figs-idiom	ὑπὲρ ἁμαρτιῶν	1	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://*/ta/man/translate/figs-idiom]])
10:12	fy8w		rc://*/ta/man/translate/translate-symaction	ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ	1	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](../08/01.md). 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://*/ta/man/translate/translate-symaction]])
10:12	wl76		rc://*/ta/man/translate/figs-metonymy	ἐν δεξιᾷ τοῦ Θεοῦ	1	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://*/ta/man/translate/figs-metonymy]])
10:13	w782		rc://*/ta/man/translate/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](../09/28.md). 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://*/ta/man/translate/figs-explicit]])
10:13	ljg5		rc://*/ta/man/translate/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](../10/12.md)) 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://*/ta/man/translate/grammar-connect-time-sequential]])
10:13	qnby		rc://*/ta/man/translate/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://*/ta/man/translate/figs-activepassive]])
10:13	s6sn		rc://*/ta/man/translate/figs-metaphor	ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ	1	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](../01/13.md). Alternate translation: “until his enemies might be made to kneel before him” or “until his enemies might be conquered and shamed” (See: [[rc://*/ta/man/translate/figs-metaphor]])
10:14	ske9		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces one reason why Jesus is currently “waiting” ([10:13](../10/13.md)). 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://*/ta/man/translate/grammar-connect-logic-result]])
10:14	tfmy			τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους	1	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”
10:14	c298		rc://*/ta/man/translate/figs-idiom	εἰς τὸ διηνεκὲς	1	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://*/ta/man/translate/figs-idiom]])
10:14	dz9n		rc://*/ta/man/translate/figs-activepassive	τοὺς ἁγιαζομένους	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 **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://*/ta/man/translate/figs-activepassive]])
10:15	qk8j		rc://*/ta/man/translate/figs-explicit	μαρτυρεῖ & ἡμῖν	1	# General Information:\n\nHere 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](../10/12.md)). 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://*/ta/man/translate/figs-explicit]])
10:15	zhyi		rc://*/ta/man/translate/writing-quotations	μετὰ γὰρ τὸ εἰρηκέναι	1	# General Information:\n\nHere 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](../jer/31/33.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “for after he spoke” (See: [[rc://*/ta/man/translate/writing-quotations]])
10:15	qt90		rc://*/ta/man/translate/grammar-connect-time-sequential	μετὰ & τὸ εἰρηκέναι	1	# General Information:\n\nHere, 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](../10/16.md). The second thing is introduced by “And {then}” at the beginning of [10:17](../10/17.md). Alternate translation: “after he said these words from the Lord” (2) the first part of [10:16](../10/16.md), up to “says the Lord.” The second is introduced by “says the Lord” and continues to the end of [10:17](../10/17.md). Alternate translation: “after the Holy Spirit said” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]])
10:16	czh3		rc://*/ta/man/translate/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	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://*/ta/man/translate/figs-quotations]])
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	These words are part of the quotation from [Jeremiah 31:33](../jer/31/33.md) that the author already quoted in [8:10](../08/10.md). 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](../08/10.md), but make these two minor changes.
10:16	xx53		rc://*/ta/man/translate/writing-quotations	τὰς ἡμέρας ἐκείνας, λέγει Κύριος, διδοὺς	1	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](../10/15.md)). 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](../10/17.md). Alternate translation: “those days,’ then the Lord says, ‘putting” (See: [[rc://*/ta/man/translate/writing-quotations]])
10:17	teku		rc://*/ta/man/translate/grammar-connect-time-sequential	καὶ τῶν ἁμαρτιῶν αὐτῶν	1	# General Information:\n\nHere, 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](../10/15.md)). 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://*/ta/man/translate/grammar-connect-time-sequential]])
10:17	pql9		rc://*/ta/man/translate/figs-quotations	καὶ τῶν ἁμαρτιῶν αὐτῶν, καὶ τῶν ἀνομιῶν αὐτῶν, οὐ μὴ μνησθήσομαι ἔτι.	1	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://*/ta/man/translate/figs-quotations]])
10:17	vkw4			τῶν ἁμαρτιῶν αὐτῶν, καὶ τῶν ἀνομιῶν αὐτῶν, οὐ μὴ μνησθήσομαι ἔτι	1	# General Information:\n\nThese words are part of the quotation from [Jeremiah 31:34](../jer/31/34.md) that the author already quoted in [8:12](../08/12.md). 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](../08/12.md): “I will be merciful toward their unrighteousness.” Further, he makes “remember” from [8:12](../08/12.md) future tense. Repeat the words you used in [8:10](../08/10.md), but make these two changes.
10:17	qn7w		rc://*/ta/man/translate/figs-abstractnouns	τῶν ἀνομιῶν αὐτῶν	1	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://*/ta/man/translate/figs-abstractnouns]])
10:18	pje1		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **Now** introduces an explanation of the words that the author has quoted in [10:16–17](../10/16.md). 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://*/ta/man/translate/grammar-connect-words-phrases]])
10:18	drdg		rc://*/ta/man/translate/figs-idiom	ὅπου & ἄφεσις τούτων	1	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://*/ta/man/translate/figs-idiom]])
10:18	pjh5		rc://*/ta/man/translate/figs-abstractnouns	ἄφεσις τούτων	1	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://*/ta/man/translate/figs-abstractnouns]])
10:18	w4cd		rc://*/ta/man/translate/writing-pronouns	τούτων	1	Here, the word **these** refers to the “sins” and “lawless deeds” that the author mentioned in [10:17](../10/17.md). If your readers would misunderstand what **these** refers to, you could make it explicit. Alternate translation: “for sins and lawless deeds” (See: [[rc://*/ta/man/translate/writing-pronouns]])
10:18	z351		rc://*/ta/man/translate/figs-abstractnouns	οὐκέτι προσφορὰ	1	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://*/ta/man/translate/figs-abstractnouns]])
10:18	tj39		rc://*/ta/man/translate/figs-idiom	περὶ ἁμαρτίας	1	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://*/ta/man/translate/figs-idiom]])
10:19	ih5u		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	# Connecting Statement:\n\nHere, the word **Therefore** introduces an exhortation that is based on at least [8:1–10:18](../08/01.md), and perhaps all of [5:1–10:18](../05/01.md). 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://*/ta/man/translate/grammar-connect-logic-result]])
10:19	f6g3		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	Although the word **brothers** is masculine, the author is using it to refer to all believers, both men and women. If your readers would misunderstand **brothers**, you could use a non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
10:19	vr9d		rc://*/ta/man/translate/grammar-connect-logic-result	ἔχοντες	1	Here, the word **having** introduces a basis or reason for the author’s exhortation to “approach” in [10:22](../10/22.md). 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://*/ta/man/translate/grammar-connect-logic-result]])
10:19	cxi4		rc://*/ta/man/translate/figs-abstractnouns	ἔχοντες & παρρησίαν	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 “authorized.” Alternate translation: “being confident” or “being authorized” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
10:19	hty9		rc://*/ta/man/translate/figs-explicit	εἰς τὴν εἴσοδον	1	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://*/ta/man/translate/figs-explicit]])
10:19	fii7		rc://*/ta/man/translate/figs-explicit	τῶν ἁγίων	1	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://*/ta/man/translate/figs-explicit]])
10:19	zl87		rc://*/ta/man/translate/figs-metonymy	ἐν τῷ αἵματι Ἰησοῦ	1	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://*/ta/man/translate/figs-metonymy]])
10:20	aj91		rc://*/ta/man/translate/writing-pronouns	ἣν	1	Here, the word **which** refers to the place of “entering” that the author mentioned in [10:19](../10/19.md). If your readers would misunderstand what **which** refers to, you could make it explicit. Alternate translation: “which entrance” (See: [[rc://*/ta/man/translate/writing-pronouns]])
10:20	l7wh		rc://*/ta/man/translate/translate-unknown	πρόσφατον	1	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://*/ta/man/translate/translate-unknown]])
10:20	zx1a		rc://*/ta/man/translate/figs-metaphor	ὁδὸν πρόσφατον καὶ ζῶσαν	1	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://*/ta/man/translate/figs-metaphor]])
10:20	c3ve		rc://*/ta/man/translate/figs-explicit	διὰ τοῦ καταπετάσματος	1	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](../06/19.md). Alternate translation: “through the dividing curtain” (See: [[rc://*/ta/man/translate/figs-explicit]])
10:20	p3a9		rc://*/ta/man/translate/figs-explicit	τοῦτ’ ἔστιν τῆς σαρκὸς αὐτοῦ	1	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://*/ta/man/translate/figs-explicit]])
10:20	ega9		rc://*/ta/man/translate/figs-metonymy	τῆς σαρκὸς αὐτοῦ	1	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://*/ta/man/translate/figs-metonymy]])
10:21	uh6i		rc://*/ta/man/translate/figs-explicit	ἱερέα μέγαν	1	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://*/ta/man/translate/figs-explicit]])
10:21	pkxk			ἱερέα μέγαν	1	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”
10:21	bmh1		rc://*/ta/man/translate/figs-idiom	ἐπὶ τὸν οἶκον	1	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](../03/06.md). Alternate translation: “in charge of the house” (See: [[rc://*/ta/man/translate/figs-idiom]])
10:21	d1u1		rc://*/ta/man/translate/figs-metaphor	τὸν οἶκον τοῦ Θεοῦ	1	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](../03/02.md). Alternate translation: “God’s tribe” or “God’s clan” (See: [[rc://*/ta/man/translate/figs-metaphor]])
10:22	l4ik		rc://*/ta/man/translate/figs-go	προσερχώμεθα	1	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](../10/19.md)). 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](../04/16.md). Alternate translation: “let us go before God” (See: [[rc://*/ta/man/translate/figs-go]])
10:22	von8		rc://*/ta/man/translate/translate-unknown	μετὰ ἀληθινῆς καρδίας	1	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://*/ta/man/translate/translate-unknown]])
10:22	wez1		rc://*/ta/man/translate/figs-metonymy	ἀληθινῆς καρδίας & τὰς καρδίας	1	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://*/ta/man/translate/figs-metonymy]])
10:22	k2mp		rc://*/ta/man/translate/grammar-collectivenouns	ἀληθινῆς 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: “true hearts” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]])
10:22	i7ti		rc://*/ta/man/translate/figs-abstractnouns	ἐν πληροφορίᾳ πίστεως	1	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://*/ta/man/translate/figs-abstractnouns]])
10:22	zkg5		rc://*/ta/man/translate/figs-activepassive	ῥεραντισμένοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς, καὶ λελουμένοι τὸ σῶμα	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 **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://*/ta/man/translate/figs-activepassive]])
10:22	pc1a		rc://*/ta/man/translate/translate-symaction	ῥεραντισμένοι	1	Here the author is probably referring back to the “sprinkling” of blood in [9:18–22](../09/18.md). 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://*/ta/man/translate/translate-symaction]])
10:22	w775		rc://*/ta/man/translate/figs-idiom	ἀπὸ συνειδήσεως πονηρᾶς	1	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://*/ta/man/translate/figs-idiom]])
10:22	oa1s		rc://*/ta/man/translate/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://*/ta/man/translate/translate-unknown]])
10:22	qr4b		rc://*/ta/man/translate/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://*/ta/man/translate/translate-symaction]])
10:22	tk9p		rc://*/ta/man/translate/grammar-collectivenouns	τὸ σῶμα	1	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://*/ta/man/translate/grammar-collectivenouns]])
10:23	k5ui		rc://*/ta/man/translate/figs-metaphor	κατέχωμεν	1	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](../03/06.md). Alternate translation: “Let us tightly grasp” or “Let us remain in” (See: [[rc://*/ta/man/translate/figs-metaphor]])
10:23	dhu8		rc://*/ta/man/translate/figs-possession	τὴν ὁμολογίαν τῆς ἐλπίδος	1	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://*/ta/man/translate/figs-possession]])
10:23	n57o		rc://*/ta/man/translate/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://*/ta/man/translate/figs-abstractnouns]])
10:23	pckf		rc://*/ta/man/translate/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://*/ta/man/translate/figs-metonymy]])
10:23	jy4t		rc://*/ta/man/translate/figs-metaphor	ἀκλινῆ	1	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://*/ta/man/translate/figs-metaphor]])
10:23	dtxl		rc://*/ta/man/translate/writing-pronouns	ὁ ἐπαγγειλάμενος	1	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://*/ta/man/translate/writing-pronouns]])
10:24	i6ks		rc://*/ta/man/translate/figs-idiom	κατανοῶμεν ἀλλήλους	1	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](../03/01.md). Alternate translation: “let us focus on one another” or “let us spend time thinking about one another” (See: [[rc://*/ta/man/translate/figs-idiom]])
10:24	nt0u		rc://*/ta/man/translate/translate-unknown	εἰς παροξυσμὸν	1	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://*/ta/man/translate/translate-unknown]])
10:24	a75t		rc://*/ta/man/translate/figs-abstractnouns	ἀγάπης καὶ καλῶν ἔργων	1	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://*/ta/man/translate/figs-abstractnouns]])
10:25	xej1			μὴ ἐγκαταλείποντες & ἀλλὰ παρακαλοῦντες	1	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](../10/24.md). 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”
10:25	w4hc		rc://*/ta/man/translate/translate-unknown	ἐγκαταλείποντες	1	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://*/ta/man/translate/translate-unknown]])
10:25	v4fa		rc://*/ta/man/translate/figs-explicit	τὴν ἐπισυναγωγὴν ἑαυτῶν	1	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://*/ta/man/translate/figs-explicit]])
10:25	kvwm		rc://*/ta/man/translate/figs-abstractnouns	καθὼς ἔθος τισίν	1	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://*/ta/man/translate/figs-abstractnouns]])
10:25	jdqw		rc://*/ta/man/translate/figs-idiom	καὶ τοσούτῳ μᾶλλον, ὅσῳ	1	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://*/ta/man/translate/figs-idiom]])
10:25	rqfz		rc://*/ta/man/translate/figs-metonymy	τὴν ἡμέραν	1	Here, the word **day** refers to the event of Jesus’ return back to earth (see [9:28](../09/28.md)). 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://*/ta/man/translate/figs-metonymy]])
10:25	k9c7		rc://*/ta/man/translate/figs-personification	βλέπετε ἐγγίζουσαν τὴν ἡμέραν	1	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://*/ta/man/translate/figs-personification]])
10:26	gm7l		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	# Connecting Statement:\n\nHere, the word **For** introduces a reason why the author wants the audience to “hold tightly” to the “confession” ([10:23](../10/23.md)), “stimulate” one another to “love and good works” ([10:24](../10/24.md)), and “meet together” and “exhort one another” (see [10:25](../10/25.md)). 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://*/ta/man/translate/grammar-connect-logic-result]])
10:26	nz9k		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	ἑκουσίως & ἁμαρτανόντων ἡμῶν	1	# Connecting Statement:\n\nHere, 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://*/ta/man/translate/grammar-connect-condition-hypothetical]])
10:26	byv6		rc://*/ta/man/translate/translate-unknown	ἑκουσίως & ἡμῶν	1	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://*/ta/man/translate/translate-unknown]])
10:26	q13r			ἁμαρτανόντων	1	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”
10:26	hj5s		rc://*/ta/man/translate/figs-abstractnouns	τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας	1	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://*/ta/man/translate/figs-abstractnouns]])
10:26	l7sv		rc://*/ta/man/translate/figs-explicit	οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία	1	Here the author means that, once Christ has offered himself as a sacrifice, there are no other effective offerings (see [10:18](../10/18.md)). 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://*/ta/man/translate/figs-explicit]])
10:26	sil4		rc://*/ta/man/translate/figs-idiom	περὶ ἁμαρτιῶν	1	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://*/ta/man/translate/figs-idiom]])
10:27	tbww		rc://*/ta/man/translate/figs-ellipsis	φοβερὰ δέ τις ἐκδοχὴ	1	This clause leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the second half of the previous verse ([10:26](../10/26.md)). Alternate translation: “but what does remain is a certain fearful expectation” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
10:27	ilzd		rc://*/ta/man/translate/figs-abstractnouns	φοβερὰ & τις ἐκδοχὴ κρίσεως, καὶ πυρὸς ζῆλος	1	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://*/ta/man/translate/figs-abstractnouns]])
10:27	fza4		rc://*/ta/man/translate/figs-explicit	κρίσεως	1	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](../09/27.md). Alternate translation: “of the final judgment” or “of God’s judgment of everyone at the end” (See: [[rc://*/ta/man/translate/figs-explicit]])
10:27	t6da		rc://*/ta/man/translate/figs-metaphor	πυρὸς ζῆλος ἐσθίειν μέλλοντος τοὺς ὑπεναντίους	1	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://*/ta/man/translate/figs-metaphor]])
10:27	fmba		rc://*/ta/man/translate/figs-possession	πυρὸς ζῆλος	1	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://*/ta/man/translate/figs-possession]])
10:27	n9jk		rc://*/ta/man/translate/figs-explicit	τοὺς ὑπεναντίους	1	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://*/ta/man/translate/figs-explicit]])
10:28	c1aj		rc://*/ta/man/translate/figs-explicit	ἀθετήσας τις νόμον Μωϋσέως χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν ἀποθνῄσκει	1	Here the author is referring to [Deuteronomy 17:2–7](../deu/17/02.md), which provides regulations concerning people who completely reject God’s covenant and worship other Gods. The specific phrasing here comes from [Deuteronomy 17:6](../deu/17/06.md). The phrase **without mercy** probably comes from [Deuteronomy 13:8](../deu/13/08.md), 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://*/ta/man/translate/figs-explicit]])
10:28	luxo		rc://*/ta/man/translate/figs-pastforfuture	ἀποθνῄσκει	1	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://*/ta/man/translate/figs-pastforfuture]])
10:28	efb3		rc://*/ta/man/translate/figs-metonymy	ἀποθνῄσκει	1	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://*/ta/man/translate/figs-metonymy]])
10:28	ai1s		rc://*/ta/man/translate/figs-abstractnouns	χωρὶς οἰκτιρμῶν	1	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://*/ta/man/translate/figs-abstractnouns]])
10:28	sa91		rc://*/ta/man/translate/figs-abstractnouns	ἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν	1	If your language does not use an abstract noun for the idea behind **testimony**, you could express the idea by using a verb such as “testify.” Alternate translation: “when two or three witnesses testify to it” or “on the basis of two or three witnesses testifying” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
10:29	gv5z		rc://*/ta/man/translate/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	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://*/ta/man/translate/figs-exclamations]])
10:29	lrjz		rc://*/ta/man/translate/figs-abstractnouns	πόσῳ δοκεῖτε χείρονος, ἀξιωθήσεται τιμωρίας	1	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://*/ta/man/translate/figs-abstractnouns]])
10:29	jd69		rc://*/ta/man/translate/figs-metaphor	τὸν Υἱὸν τοῦ Θεοῦ καταπατήσας	1	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://*/ta/man/translate/figs-metaphor]])
10:29	d2z9		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Υἱὸν τοῦ Θεοῦ	1	**Son of God** is an important title for Jesus. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]])
10:29	m7lw		rc://*/ta/man/translate/figs-possession	τὸ αἷμα τῆς διαθήκης	1	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](../09/20.md). Alternate translation: “the blood that confirms the covenant” or “the blood that inaugurates the covenant” (See: [[rc://*/ta/man/translate/figs-possession]])
10:29	el74		rc://*/ta/man/translate/figs-explicit	τὸ αἷμα τῆς διαθήκης	1	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://*/ta/man/translate/figs-explicit]])
10:29	wj2p		rc://*/ta/man/translate/figs-activepassive	ἐν ᾧ ἡγιάσθη	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 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://*/ta/man/translate/figs-activepassive]])
10:29	mnwp		rc://*/ta/man/translate/figs-gendernotations	ἡγιάσθη	1	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://*/ta/man/translate/figs-gendernotations]])
10:29	i6e6		rc://*/ta/man/translate/translate-unknown	κοινὸν	1	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://*/ta/man/translate/translate-unknown]])
10:29	hr3a		rc://*/ta/man/translate/translate-unknown	ἐνυβρίσας	1	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://*/ta/man/translate/translate-unknown]])
10:29	qr6c		rc://*/ta/man/translate/figs-explicit	τὸ Πνεῦμα τῆς χάριτος	1	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://*/ta/man/translate/figs-explicit]])
10:30	pu4n		rc://*/ta/man/translate/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](../10/29.md)). 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://*/ta/man/translate/grammar-connect-logic-result]])
10:30	ynr1		rc://*/ta/man/translate/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](../deu/32/35.md), and the second quotation comes from [Deuteronomy 32:36](../deu/32/36.md). The words **And again** are a normal way to include a closely related quotation. See how you translated **And again** in [1:5](../01/05.md) and [2:13](../02/13.md). 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://*/ta/man/translate/writing-quotations]])
10:30	vub5		rc://*/ta/man/translate/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://*/ta/man/translate/figs-quotations]])
10:30	v8ad		rc://*/ta/man/translate/figs-abstractnouns	ἐμοὶ ἐκδίκησις	1	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://*/ta/man/translate/figs-abstractnouns]])
10:30	pdw9		rc://*/ta/man/translate/figs-metaphor	ἐγὼ ἀνταποδώσω	1	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://*/ta/man/translate/figs-metaphor]])
10:30	u7qv		rc://*/ta/man/translate/figs-123person	κρινεῖ Κύριος τὸν λαὸν 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 Lord; I will judge my people” (See: [[rc://*/ta/man/translate/figs-123person]])
10:31	swmv		rc://*/ta/man/translate/figs-idiom	φοβερὸν τὸ ἐμπεσεῖν	1	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://*/ta/man/translate/figs-idiom]])
10:31	hhu7		rc://*/ta/man/translate/figs-metaphor	τὸ ἐμπεσεῖν εἰς χεῖρας	1	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://*/ta/man/translate/figs-metaphor]])
10:31	mr1p		rc://*/ta/man/translate/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://*/ta/man/translate/figs-metonymy]])
10:31	gz60		rc://*/ta/man/translate/figs-idiom	Θεοῦ ζῶντος	1	Here, much like in [3:12](../03/12.md) and [9:14](../09/14.md), 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://*/ta/man/translate/figs-idiom]])
10:32	y0v5		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Here, the word **But** introduces a contrast with the warning that the author has given in [10:26–31](../10/26.md). 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://*/ta/man/translate/grammar-connect-logic-contrast]])
10:32	tlh3		rc://*/ta/man/translate/figs-idiom	τὰς πρότερον ἡμέρας	1	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://*/ta/man/translate/figs-idiom]])
10:32	p3q3		rc://*/ta/man/translate/figs-metaphor	φωτισθέντες	1	Here the author speaks of receiving and understanding the good news as if it were light shining on a person. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. See how you translated the similar phrase in [6:4](../06/04.md). Alternate translation: “having understood the message about the Messiah” (See: [[rc://*/ta/man/translate/figs-metaphor]])
10:32	ami9		rc://*/ta/man/translate/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://*/ta/man/translate/figs-activepassive]])
10:32	c3rw		rc://*/ta/man/translate/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://*/ta/man/translate/figs-possession]])
10:32	yn29		rc://*/ta/man/translate/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://*/ta/man/translate/figs-metaphor]])
10:32	y8jk		rc://*/ta/man/translate/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://*/ta/man/translate/figs-abstractnouns]])
10:33	za24		rc://*/ta/man/translate/grammar-connect-words-phrases	τοῦτο μὲν & τοῦτο δὲ	1	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://*/ta/man/translate/grammar-connect-words-phrases]])
10:33	cig1		rc://*/ta/man/translate/figs-activepassive	ὀνειδισμοῖς τε καὶ θλίψεσιν θεατριζόμενοι	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 **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://*/ta/man/translate/figs-activepassive]])
10:33	plz0		rc://*/ta/man/translate/figs-abstractnouns	ὀνειδισμοῖς τε καὶ θλίψεσιν	1	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://*/ta/man/translate/figs-abstractnouns]])
10:33	u1gk		rc://*/ta/man/translate/translate-unknown	κοινωνοὶ τῶν & γενηθέντες	1	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://*/ta/man/translate/translate-unknown]])
10:33	x1qf		rc://*/ta/man/translate/figs-activepassive	τῶν οὕτως ἀναστρεφομένων	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **being 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://*/ta/man/translate/figs-activepassive]])
10:34	d073		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces an explanation of how the audience did what the author described in the previous verse ([10:33](../10/33.md)). 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://*/ta/man/translate/grammar-connect-words-phrases]])
10:34	r01n		rc://*/ta/man/translate/translate-textvariants	τοῖς δεσμίοις	1	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://*/ta/man/translate/translate-textvariants]])
10:34	gyuf		rc://*/ta/man/translate/figs-abstractnouns	τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς	1	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://*/ta/man/translate/figs-abstractnouns]])
10:34	da5d		rc://*/ta/man/translate/translate-unknown	τὴν ἁρπαγὴν	1	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://*/ta/man/translate/translate-unknown]])
10:34	mvi3		rc://*/ta/man/translate/grammar-connect-logic-result	γινώσκοντες	1	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://*/ta/man/translate/grammar-connect-logic-result]])
10:34	i6ct			γινώσκοντες ἔχειν ἑαυτοὺς	1	Alternate translation: “knowing that you have”
10:34	cjr6		rc://*/ta/man/translate/figs-explicit	κρείσσονα ὕπαρξιν, καὶ μένουσαν	1	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://*/ta/man/translate/figs-explicit]])
10:35	xh64		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	# General Information:\n\nHere, the word **So** introduces an inference or exhortation based on what the author has said ins [10:32–34](../10/32.md) 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://*/ta/man/translate/grammar-connect-logic-result]])
10:35	m35c		rc://*/ta/man/translate/figs-metaphor	μὴ ἀποβάλητε & τὴν παρρησίαν ὑμῶν	1	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://*/ta/man/translate/figs-metaphor]])
10:35	sl3k		rc://*/ta/man/translate/figs-explicit	τὴν παρρησίαν ὑμῶν	1	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://*/ta/man/translate/figs-explicit]])
10:35	bksd		rc://*/ta/man/translate/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://*/ta/man/translate/figs-abstractnouns]])
10:35	w3pr		rc://*/ta/man/translate/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://*/ta/man/translate/figs-personification]])
10:36	zmf9		rc://*/ta/man/translate/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](../10/35.md)). 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://*/ta/man/translate/grammar-connect-words-phrases]])
10:36	lgu4		rc://*/ta/man/translate/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://*/ta/man/translate/figs-abstractnouns]])
10:36	zdcx		rc://*/ta/man/translate/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://*/ta/man/translate/grammar-connect-time-sequential]])
10:36	xy9j		rc://*/ta/man/translate/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://*/ta/man/translate/figs-abstractnouns]])
10:36	ezun		rc://*/ta/man/translate/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://*/ta/man/translate/figs-metonymy]])
10:36	hj2e		rc://*/ta/man/translate/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://*/ta/man/translate/figs-abstractnouns]])
10:37	uvq3		rc://*/ta/man/translate/figs-quotemarks	ἔτι γὰρ μικρὸν ὅσον, ὅσον ὁ ἐρχόμενος	1	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://*/ta/man/translate/figs-quotemarks]])
10:37	gpp8		rc://*/ta/man/translate/writing-quotations	γὰρ	1	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](../10/37.md)). The quotation is from [Habakkuk 2:3–4](../hab/02/03.md), 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](../hab/02/03.md), and it sounds much like part of [Isaiah 26:20](../isa/26/20.md). 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://*/ta/man/translate/writing-quotations]])
10:37	d9ln		rc://*/ta/man/translate/figs-quotations	ἔτι γὰρ μικρὸν ὅσον, ὅσον ὁ ἐρχόμενος ἥξει, καὶ οὐ χρονίσει.	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 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://*/ta/man/translate/figs-quotations]])
10:37	st8v		rc://*/ta/man/translate/figs-idiom	ἔτι & μικρὸν ὅσον, ὅσον	1	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://*/ta/man/translate/figs-idiom]])
10:37	b3l2		rc://*/ta/man/translate/figs-parallelism	ὁ ἐρχόμενος ἥξει, καὶ οὐ χρονίσει	1	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://*/ta/man/translate/figs-parallelism]])
10:37	cna2		rc://*/ta/man/translate/figs-go	ὁ ἐρχόμενος ἥξει	1	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://*/ta/man/translate/figs-go]])
10:37	xi5d		rc://*/ta/man/translate/translate-unknown	οὐ χρονίσει	1	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://*/ta/man/translate/translate-unknown]])
10:38	j2ck		rc://*/ta/man/translate/figs-quotations	ὁ δὲ δίκαιός μου ἐκ πίστεως ζήσεται; καὶ ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ.	1	# General Information:\n\nIf 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://*/ta/man/translate/figs-quotations]])
10:38	j6d1		rc://*/ta/man/translate/figs-genericnoun	ὁ & δίκαιός μου & ὑποστείληται & ἐν αὐτῷ	1	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://*/ta/man/translate/figs-genericnoun]])
10:38	tqpj		rc://*/ta/man/translate/writing-pronouns	μου	-1	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://*/ta/man/translate/writing-pronouns]])
10:38	c0bz		rc://*/ta/man/translate/figs-explicit	ζήσεται	1	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://*/ta/man/translate/figs-explicit]])
10:38	y50a		rc://*/ta/man/translate/figs-abstractnouns	ἐκ πίστεως	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 “believe” or “trust.” Alternate translation: “by believing” or “by believing in me” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
10:38	use1		rc://*/ta/man/translate/grammar-connect-condition-hypothetical	ἐὰν ὑποστείληται	1	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://*/ta/man/translate/grammar-connect-condition-hypothetical]])
10:38	kjnj		rc://*/ta/man/translate/figs-gendernotations	ὑποστείληται & αὐτῷ	1	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://*/ta/man/translate/figs-gendernotations]])
10:38	zl9g		rc://*/ta/man/translate/figs-metaphor	ὑποστείληται	1	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://*/ta/man/translate/figs-metaphor]])
10:38	r8mh		rc://*/ta/man/translate/figs-synecdoche	οὐκ εὐδοκεῖ ἡ ψυχή μου	1	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://*/ta/man/translate/figs-synecdoche]])
10:39	wesk		rc://*/ta/man/translate/figs-infostructure	ἡμεῖς & οὐκ ἐσμὲν ὑποστολῆς εἰς ἀπώλειαν, ἀλλὰ πίστεως εἰς περιποίησιν ψυχῆς	1	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://*/ta/man/translate/figs-infostructure]])
10:39	hg36		rc://*/ta/man/translate/figs-rpronouns	ἡμεῖς & οὐκ ἐσμὲν	1	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://*/ta/man/translate/figs-rpronouns]])
10:39	vxae		rc://*/ta/man/translate/figs-possession	ὑποστολῆς & πίστεως	1	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://*/ta/man/translate/figs-possession]])
10:39	i9zh		rc://*/ta/man/translate/figs-metaphor	ὑποστολῆς	1	Here, translate **shrinking back** as you translated “shrink back” in [10:38](../10/38.md). Alternate translation: “of abandoning faith” or “of ceasing to live by faith” (See: [[rc://*/ta/man/translate/figs-metaphor]])
10:39	zvuj		rc://*/ta/man/translate/figs-abstractnouns	εἰς ἀπώλειαν	1	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://*/ta/man/translate/figs-abstractnouns]])
10:39	dv8y		rc://*/ta/man/translate/figs-abstractnouns	πίστεως εἰς περιποίησιν ψυχῆς	1	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://*/ta/man/translate/figs-abstractnouns]])
10:39	hm0m		rc://*/ta/man/translate/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://*/ta/man/translate/figs-synecdoche]])
10:39	br6c		rc://*/ta/man/translate/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://*/ta/man/translate/figs-genericnoun]])
11:intro	g4cc				0	# Hebrews 11 General Notes\n\n## Structure\n\n7. Faith and endurance (10:26–12:29)\n     * Exhortation: Examples of faith (11:1–40)\n\n## Important concepts in this chapter\n\n### Faith\n\nIn 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.
11:1	d95i		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	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](../10/38.md). 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://*/ta/man/translate/grammar-connect-words-phrases]])
11:1	h7va		rc://*/ta/man/translate/figs-parallelism	ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων	1	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://*/ta/man/translate/figs-parallelism]])
11:1	a371		rc://*/ta/man/translate/figs-abstractnouns	ἔστιν & πίστις & ὑπόστασις	1	# Connecting Statement:\n\nIf 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://*/ta/man/translate/figs-abstractnouns]])
11:1	eirr		rc://*/ta/man/translate/translate-unknown	ὑπόστασις	1	# Connecting Statement:\n\nHere, 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://*/ta/man/translate/translate-unknown]])
11:1	dne9		rc://*/ta/man/translate/figs-activepassive	ἐλπιζομένων & οὐ βλεπομένων	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 **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://*/ta/man/translate/figs-activepassive]])
11:1	hiq2		rc://*/ta/man/translate/figs-ellipsis	ἔλεγχος	1	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://*/ta/man/translate/figs-ellipsis]])
11:1	o69z		rc://*/ta/man/translate/translate-unknown	ἔλεγχος	1	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://*/ta/man/translate/translate-unknown]])
11:1	ybd8		rc://*/ta/man/translate/figs-abstractnouns	πραγμάτων ἔλεγχος	1	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://*/ta/man/translate/figs-abstractnouns]])
11:2	smr4		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a further explanation of what the author said about “faith” in the previous verse ([11:1](../11/01.md)). 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://*/ta/man/translate/grammar-connect-words-phrases]])
11:2	vyiy		rc://*/ta/man/translate/writing-pronouns	ταύτῃ	1	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://*/ta/man/translate/writing-pronouns]])
11:2	kmq6		rc://*/ta/man/translate/figs-activepassive	ἐμαρτυρήθησαν οἱ πρεσβύτεροι	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 **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://*/ta/man/translate/figs-activepassive]])
11:2	u66c		rc://*/ta/man/translate/figs-explicit	οἱ πρεσβύτεροι	1	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](../01/01.md). Alternate translation: “the forefathers” or “the ancestors” (See: [[rc://*/ta/man/translate/figs-explicit]])
11:2	wfde		rc://*/ta/man/translate/translate-unknown	ἐμαρτυρήθησαν	1	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://*/ta/man/translate/translate-unknown]])
11:3	e74z		rc://*/ta/man/translate/figs-abstractnouns	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 “believe” or “trust.” Alternate translation: “By believing” or “Because we believe,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:3	u5i9		rc://*/ta/man/translate/figs-activepassive	κατηρτίσθαι τοὺς αἰῶνας ῥήματι Θεοῦ	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on **the 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://*/ta/man/translate/figs-activepassive]])
11:3	cdjm		rc://*/ta/man/translate/figs-explicit	τοὺς αἰῶνας	1	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://*/ta/man/translate/figs-explicit]])
11:3	mlc6		rc://*/ta/man/translate/figs-metonymy	ῥήματι Θεοῦ	1	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://*/ta/man/translate/figs-metonymy]])
11:3	gzmm		rc://*/ta/man/translate/grammar-connect-logic-result	εἰς τὸ	1	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://*/ta/man/translate/grammar-connect-logic-result]])
11:3	hhi7		rc://*/ta/man/translate/figs-infostructure	εἰς τὸ μὴ ἐκ φαινομένων, τὸ βλεπόμενον γεγονέναι	1	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://*/ta/man/translate/figs-infostructure]])
11:3	e7fs		rc://*/ta/man/translate/figs-activepassive	εἰς τὸ μὴ & τὸ βλεπόμενον γεγονέναι	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 **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://*/ta/man/translate/figs-activepassive]])
11:3	rlc4		rc://*/ta/man/translate/figs-explicit	μὴ ἐκ φαινομένων, τὸ βλεπόμενον γεγονέναι	1	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://*/ta/man/translate/figs-explicit]])
11:4	w5de		rc://*/ta/man/translate/figs-abstractnouns	πίστει	1	# Connecting Statement:\n\nIf 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://*/ta/man/translate/figs-abstractnouns]])
11:4	h5z6		rc://*/ta/man/translate/translate-names	Ἂβελ & Κάϊν	1	# Connecting Statement:\n\nHere, 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://*/ta/man/translate/translate-names]])
11:4	tfcq		rc://*/ta/man/translate/figs-explicit	πλείονα θυσίαν, Ἂβελ παρὰ Κάϊν προσήνεγκεν τῷ Θεῷ	1	# Connecting Statement:\n\nHere 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](../gen/04/03.md). 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://*/ta/man/translate/figs-explicit]])
11:4	eris		rc://*/ta/man/translate/figs-ellipsis	παρὰ Κάϊν	1	# Connecting Statement:\n\nHere 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://*/ta/man/translate/figs-ellipsis]])
11:4	dfct		rc://*/ta/man/translate/writing-pronouns	ἧς	1	Here, the word **which** could refer to: (1) **faith**. Alternate translation: “which faith” (2) **a better sacrifice**. Alternate translation: “which sacrifice” (See: [[rc://*/ta/man/translate/writing-pronouns]])
11:4	r2m8		rc://*/ta/man/translate/figs-activepassive	ἐμαρτυρήθη εἶναι δίκαιος	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 **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://*/ta/man/translate/figs-activepassive]])
11:4	kxkb		rc://*/ta/man/translate/figs-explicit	ἐπὶ τοῖς δώροις αὐτοῦ	1	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://*/ta/man/translate/figs-explicit]])
11:4	emh4		rc://*/ta/man/translate/grammar-connect-logic-contrast	ἀποθανὼν	1	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://*/ta/man/translate/grammar-connect-logic-contrast]])
11:4	g52j		rc://*/ta/man/translate/figs-metaphor	ἔτι λαλεῖ	1	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://*/ta/man/translate/figs-metaphor]])
11:5	k1zi			It was by faith that Enoch was taken up so that he did not see death	0	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](../gen/05/21.md). You might want to include this information in a footnote.
11:5	xs88		rc://*/ta/man/translate/figs-abstractnouns	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 “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:5	ws1w		rc://*/ta/man/translate/translate-names	Ἑνὼχ	1	Here, the word **Enoch** is the name of a man. He was a descendant of Adam. (See: [[rc://*/ta/man/translate/translate-names]])
11:5	r3yl		rc://*/ta/man/translate/figs-activepassive	πίστει Ἑνὼχ μετετέθη	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 **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://*/ta/man/translate/figs-activepassive]])
11:5	qlfz		rc://*/ta/man/translate/translate-unknown	μετετέθη & μετέθηκεν αὐτὸν & τῆς μεταθέσεως	1	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://*/ta/man/translate/translate-unknown]])
11:5	ki2t		rc://*/ta/man/translate/figs-idiom	τοῦ μὴ ἰδεῖν θάνατον	1	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://*/ta/man/translate/figs-idiom]])
11:5	ob9p		rc://*/ta/man/translate/figs-abstractnouns	θάνατον	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: “himself dying” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:5	gfnv		rc://*/ta/man/translate/writing-quotations	καὶ	1	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](../gen/05/24.md). 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://*/ta/man/translate/writing-quotations]])
11:5	d8cx		rc://*/ta/man/translate/figs-quotations	καὶ οὐχ ηὑρίσκετο, διότι μετέθηκεν αὐτὸν ὁ Θεός	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: “and the Scriptures report that he was not found, because God transferred him.” (See: [[rc://*/ta/man/translate/figs-quotations]])
11:5	r625		rc://*/ta/man/translate/figs-activepassive	οὐχ ηὑρίσκετο	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 **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://*/ta/man/translate/figs-activepassive]])
11:5	wegt		rc://*/ta/man/translate/figs-idiom	οὐχ ηὑρίσκετο	1	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://*/ta/man/translate/figs-idiom]])
11:5	jzor		rc://*/ta/man/translate/figs-infostructure	πρὸ & τῆς μεταθέσεως, μεμαρτύρηται εὐηρεστηκέναι τῷ Θεῷ	1	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://*/ta/man/translate/figs-infostructure]])
11:5	kb5l		rc://*/ta/man/translate/figs-abstractnouns	πρὸ & τῆς μεταθέσεως	1	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://*/ta/man/translate/figs-abstractnouns]])
11:5	jbx2		rc://*/ta/man/translate/figs-activepassive	μεμαρτύρηται εὐηρεστηκέναι τῷ Θεῷ	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 **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://*/ta/man/translate/figs-activepassive]])
11:6	hd94		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	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://*/ta/man/translate/grammar-connect-words-phrases]])
11:6	rq7d		rc://*/ta/man/translate/figs-abstractnouns	χωρὶς & πίστεως	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 “believe” or “trust.” Alternate translation: “without believing,” or “for anyone who does not believe” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:6	r9nb		rc://*/ta/man/translate/figs-doublenegatives	χωρὶς & πίστεως, ἀδύνατον	1	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://*/ta/man/translate/figs-doublenegatives]])
11:6	hp0o		rc://*/ta/man/translate/figs-explicit	εὐαρεστῆσαι	1	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](../11/05.md). Alternate translation: “”to be well-pleasing to God” (See: [[rc://*/ta/man/translate/figs-explicit]])
11:6	wlbm		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	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://*/ta/man/translate/grammar-connect-logic-result]])
11:6	b438		rc://*/ta/man/translate/figs-go	τὸν προσερχόμενον τῷ Θεῷ	1	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](../10/22.md). Alternate translation: “the one going before God” (See: [[rc://*/ta/man/translate/figs-go]])
11:6	xl5v			τοῖς ἐκζητοῦσιν & μισθαποδότης γίνεται	1	Alternate translation: “rewards those who seek”
11:6	i8e9		rc://*/ta/man/translate/figs-metaphor	τοῖς ἐκζητοῦσιν αὐτὸν	1	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://*/ta/man/translate/figs-metaphor]])
11:7	r214			having been given a divine message	0	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](../gen/06/09.md). You might want to include this information in a footnote.
11:7	t11i		rc://*/ta/man/translate/figs-abstractnouns	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 “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:7	z9dd		rc://*/ta/man/translate/translate-names	Νῶε	1	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://*/ta/man/translate/translate-names]])
11:7	p3pn		rc://*/ta/man/translate/figs-activepassive	χρηματισθεὶς	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 **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://*/ta/man/translate/figs-activepassive]])
11:7	ctop		rc://*/ta/man/translate/figs-activepassive	τῶν μηδέπω βλεπομένων	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 **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://*/ta/man/translate/figs-activepassive]])
11:7	b5lb		rc://*/ta/man/translate/figs-explicit	τῶν μηδέπω βλεπομένων	1	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://*/ta/man/translate/figs-explicit]])
11:7	l9c4		rc://*/ta/man/translate/figs-abstractnouns	εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ	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 “rescue” or “save.” Alternate translation: “to save his household” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:7	bqpr		rc://*/ta/man/translate/writing-pronouns	ἧς	1	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://*/ta/man/translate/writing-pronouns]])
11:7	pf7b		rc://*/ta/man/translate/figs-metonymy	τὸν κόσμον	1	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://*/ta/man/translate/figs-metonymy]])
11:7	c9yc		rc://*/ta/man/translate/figs-metaphor	τῆς & δικαιοσύνης, ἐγένετο κληρονόμος	1	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://*/ta/man/translate/figs-metaphor]])
11:7	dfww		rc://*/ta/man/translate/figs-abstractnouns	τῆς κατὰ πίστιν δικαιοσύνης	1	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://*/ta/man/translate/figs-abstractnouns]])
11:7	et9l		rc://*/ta/man/translate/figs-idiom	κατὰ πίστιν	1	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://*/ta/man/translate/figs-idiom]])
11:8	hj87			when he was called	0	In [11:8–12](../11/08.md), 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](../gen/12/01.md). You might want to include this information in a footnote.
11:8	sgtm		rc://*/ta/man/translate/figs-abstractnouns	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 “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:8	hjaa		rc://*/ta/man/translate/translate-names	Ἀβραὰμ	1	The word **Abraham** is the name of a man. He was the ancestor of all the Israelites. (See: [[rc://*/ta/man/translate/translate-names]])
11:8	a7c2		rc://*/ta/man/translate/figs-activepassive	καλούμενος	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 **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://*/ta/man/translate/figs-activepassive]])
11:8	sq21		rc://*/ta/man/translate/figs-idiom	ὑπήκουσεν ἐξελθεῖν	1	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://*/ta/man/translate/figs-idiom]])
11:8	kkt5		rc://*/ta/man/translate/figs-go	ἐξελθεῖν & ἐξῆλθεν	1	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://*/ta/man/translate/figs-go]])
11:8	e00q		rc://*/ta/man/translate/figs-extrainfo	τόπον	1	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://*/ta/man/translate/figs-extrainfo]])
11:8	d1zf		rc://*/ta/man/translate/figs-metaphor	ἤμελλεν λαμβάνειν εἰς κληρονομίαν	1	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://*/ta/man/translate/figs-metaphor]])
11:8	z1fo		rc://*/ta/man/translate/figs-pastforfuture	ἔρχεται	1	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://*/ta/man/translate/figs-pastforfuture]])
11:8	s82j		rc://*/ta/man/translate/figs-go	ἔρχεται	1	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://*/ta/man/translate/figs-go]])
11:9	be1c		rc://*/ta/man/translate/figs-abstractnouns	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 “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:9	pmb6		rc://*/ta/man/translate/figs-abstractnouns	τῆς ἐπαγγελίας & τῆς ἐπαγγελίας τῆς αὐτῆς	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: “that God had pledged to him …  of the same things that God had pledged” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:9	c0g3		rc://*/ta/man/translate/figs-explicit	ὡς ἀλλοτρίαν	1	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://*/ta/man/translate/figs-explicit]])
11:9	pj3f		rc://*/ta/man/translate/figs-explicit	ἐν σκηναῖς κατοικήσας	1	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://*/ta/man/translate/figs-explicit]])
11:9	lbsd		rc://*/ta/man/translate/translate-names	Ἰσαὰκ & Ἰακὼβ	1	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://*/ta/man/translate/translate-names]])
11:9	s5fw		rc://*/ta/man/translate/figs-metaphor	τῶν συνκληρονόμων τῆς ἐπαγγελίας τῆς αὐτῆς	1	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://*/ta/man/translate/figs-metaphor]])
11:10	ufe6		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **for** introduces the reason why Abraham did what the author describes in [11:8–9](../11/08.md). 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://*/ta/man/translate/grammar-connect-logic-result]])
11:10	ztlc		rc://*/ta/man/translate/figs-explicit	ἐξεδέχετο	1	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://*/ta/man/translate/figs-explicit]])
11:10	wtr9		rc://*/ta/man/translate/figs-explicit	τὴν τοὺς θεμελίους ἔχουσαν πόλιν	1	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://*/ta/man/translate/figs-explicit]])
11:10	f3z8		rc://*/ta/man/translate/figs-metonymy	τοὺς θεμελίους ἔχουσαν	1	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://*/ta/man/translate/figs-metonymy]])
11:10	fd98		rc://*/ta/man/translate/figs-doublet	ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός	1	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://*/ta/man/translate/figs-doublet]])
11:11	yv5o		rc://*/ta/man/translate/figs-abstractnouns	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 “believe” or “trust.” Alternate translation: “By believing,” or “Because she believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:11	mk6i			πίστει καὶ αὐτῇ Σάρρᾳ δύναμιν εἰς καταβολὴν σπέρματος ἔλαβεν, καὶ παρὰ καιρὸν ἡλικίας, ἐπεὶ & ἡγήσατο	1	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”
11:11	mtf2		rc://*/ta/man/translate/translate-names	Σάρρᾳ	1	The word **Sarah** is the name of a woman. She was the wife of Abraham. (See: [[rc://*/ta/man/translate/translate-names]])
11:11	g1ji		rc://*/ta/man/translate/figs-rpronouns	αὐτῇ Σάρρᾳ	1	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://*/ta/man/translate/figs-rpronouns]])
11:11	cn0o		rc://*/ta/man/translate/translate-textvariants	αὐτῇ Σάρρᾳ	1	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://*/ta/man/translate/translate-textvariants]])
11:11	dgu6		rc://*/ta/man/translate/figs-idiom	δύναμιν εἰς καταβολὴν σπέρματος	1	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://*/ta/man/translate/figs-idiom]])
11:11	ktbw		rc://*/ta/man/translate/figs-abstractnouns	δύναμιν εἰς καταβολὴν σπέρματος ἔλαβεν	1	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://*/ta/man/translate/figs-abstractnouns]])
11:11	zqc4		rc://*/ta/man/translate/translate-unknown	σπέρματος	1	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://*/ta/man/translate/translate-unknown]])
11:11	vvwx		rc://*/ta/man/translate/figs-idiom	καὶ παρὰ καιρὸν ἡλικίας	1	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://*/ta/man/translate/figs-idiom]])
11:11	wgp6		rc://*/ta/man/translate/figs-explicit	τὸν ἐπαγγειλάμενον	1	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://*/ta/man/translate/figs-explicit]])
11:12	yea1		rc://*/ta/man/translate/figs-activepassive	καὶ ἀφ’ ἑνὸς ἐγεννήθησαν, καὶ ταῦτα νενεκρωμένου	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “also one man—and he having become dead—fathered these children” (See: [[rc://*/ta/man/translate/figs-activepassive]])
11:12	go6b		rc://*/ta/man/translate/writing-pronouns	ἑνὸς	1	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://*/ta/man/translate/writing-pronouns]])
11:12	lvjg		rc://*/ta/man/translate/figs-hyperbole	νενεκρωμένου	1	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://*/ta/man/translate/figs-hyperbole]])
11:12	qwkn		rc://*/ta/man/translate/figs-explicit	ταῦτα	1	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://*/ta/man/translate/figs-explicit]])
11:12	askb			καθὼς τὰ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει, καὶ ὡς ἡ ἄμμος, ἡ παρὰ τὸ χεῖλος τῆς θαλάσσης, ἡ ἀναρίθμητος	1	These phrases refer to the words that God used when he promised many descendants to Abraham. See God’s promise in [Genesis 22:17](../gen/22/17.md). You might want to include this information in a footnote.
11:12	x8b2		rc://*/ta/man/translate/figs-simile	καθὼς τὰ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει	1	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://*/ta/man/translate/figs-simile]])
11:12	mu4e		rc://*/ta/man/translate/figs-simile	ὡς ἡ ἄμμος, ἡ παρὰ τὸ χεῖλος τῆς θαλάσσης, ἡ ἀναρίθμητος	1	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://*/ta/man/translate/figs-simile]])
11:13	tw2p		rc://*/ta/man/translate/figs-abstractnouns	κατὰ πίστιν	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 “believe” or “trust.” Alternate translation: “While they were believing,” or “As they believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:13	rxtn		rc://*/ta/man/translate/writing-pronouns	οὗτοι πάντες	1	Here, and throughout [11:13–16](../11/13.md), 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](../11/08.md). Alternate translation: “the patriarchs” (See: [[rc://*/ta/man/translate/writing-pronouns]])
11:13	yin6		rc://*/ta/man/translate/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 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://*/ta/man/translate/figs-metonymy]])
11:13	l2ln		rc://*/ta/man/translate/figs-abstractnouns	τὰς ἐπαγγελίας	1	If your language does not use an abstract noun for the idea behind **promises**, you could express the idea by using a verb such as “promise” or “pledge.” Alternate translation: “what God pledged” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:13	g5ut		rc://*/ta/man/translate/figs-personification	πόρρωθεν αὐτὰς ἰδόντες καὶ ἀσπασάμενοι	1	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://*/ta/man/translate/figs-personification]])
11:13	n71b		rc://*/ta/man/translate/figs-pastforfuture	εἰσιν	1	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://*/ta/man/translate/figs-pastforfuture]])
11:13	q1nq		rc://*/ta/man/translate/figs-doublet	ξένοι καὶ παρεπίδημοί	1	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://*/ta/man/translate/figs-doublet]])
11:14	l1cx		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a further explanation of what the author said in the previous verse ([11:13](../11/13.md)) 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://*/ta/man/translate/grammar-connect-words-phrases]])
11:14	jb1c		rc://*/ta/man/translate/writing-pronouns	τοιαῦτα	1	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://*/ta/man/translate/writing-pronouns]])
11:14	xwa4		rc://*/ta/man/translate/translate-unknown	πατρίδα	1	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](../11/10.md)). 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://*/ta/man/translate/translate-unknown]])
11:15	y4jr		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ εἰ μὲν	1	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](../11/16.md). 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://*/ta/man/translate/grammar-connect-words-phrases]])
11:15	vd0k		rc://*/ta/man/translate/grammar-connect-condition-contrary	εἰ μὲν & μνημονεύουσιν	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 **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://*/ta/man/translate/grammar-connect-condition-contrary]])
11:15	mbd3		rc://*/ta/man/translate/figs-explicit	ἐκείνης μνημονεύουσιν ἀφ’ ἧς ἐξέβησαν	1	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://*/ta/man/translate/figs-explicit]])
11:15	gf7l		rc://*/ta/man/translate/figs-go	ἐξέβησαν & ἀνακάμψαι	1	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://*/ta/man/translate/figs-go]])
11:15	vavd		rc://*/ta/man/translate/figs-abstractnouns	εἶχον ἂν καιρὸν	1	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://*/ta/man/translate/figs-abstractnouns]])
11:16	bhrv		rc://*/ta/man/translate/grammar-connect-logic-contrast	νῦν δὲ	1	Here, the phrase **But now** introduces what is true, in contrast to the hypothetical situation the author presented in [11:15](../11/15.md). 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://*/ta/man/translate/grammar-connect-logic-contrast]])
11:16	cfdu		rc://*/ta/man/translate/figs-metaphor	ὀρέγονται	1	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://*/ta/man/translate/figs-metaphor]])
11:16	vdvm		rc://*/ta/man/translate/figs-ellipsis	κρείττονος	1	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://*/ta/man/translate/figs-ellipsis]])
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”
11:16	zfir		rc://*/ta/man/translate/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://*/ta/man/translate/figs-doublenegatives]])
11:16	cvh1		rc://*/ta/man/translate/figs-activepassive	αὐτοὺς & Θεὸς ἐπικαλεῖσθαι αὐτῶν	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 **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://*/ta/man/translate/figs-activepassive]])
11:16	ea1a		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	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://*/ta/man/translate/grammar-connect-logic-result]])
11:16	bo30			πόλιν	1	See how you translated “city” in [11:10](../11/10.md).
11:17	vjhq			when he was tested	0	In [11:17–19](../11/17.md), 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](../gen/22/01.md). You might want to include this information in a footnote.
11:17	o613		rc://*/ta/man/translate/figs-abstractnouns	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 “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:17	pwtq		rc://*/ta/man/translate/translate-names	Ἀβραὰμ τὸν Ἰσαὰκ	1	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://*/ta/man/translate/translate-names]])
11:17	cdvc		rc://*/ta/man/translate/figs-parallelism	πίστει προσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος, καὶ τὸν μονογενῆ προσέφερεν, ὁ τὰς ἐπαγγελίας ἀναδεξάμενος	1	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://*/ta/man/translate/figs-parallelism]])
11:17	bk7a		rc://*/ta/man/translate/figs-activepassive	πειραζόμενος	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 **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://*/ta/man/translate/figs-activepassive]])
11:17	xwwq		rc://*/ta/man/translate/figs-explicit	προσενήνοχεν & προσέφερεν	1	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://*/ta/man/translate/figs-explicit]])
11:17	i9jd			καὶ	1	Alternate translation: “and”
11:17	qcra		rc://*/ta/man/translate/writing-pronouns	ὁ τὰς ἐπαγγελίας ἀναδεξάμενος	1	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://*/ta/man/translate/writing-pronouns]])
11:17	j9es		rc://*/ta/man/translate/figs-metaphor	ἀναδεξάμενος	1	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://*/ta/man/translate/figs-metaphor]])
11:17	dpik		rc://*/ta/man/translate/figs-abstractnouns	τὰς ἐπαγγελίας	1	If your language does not use an abstract noun for the idea behind **promises**, you could express the idea by using a verb such as “promise” or “pledge.” Here, the content of the **promises** is the blessing of many descendants through **Isaac** (see [11:18](../11/18.md)). Alternate translation: “how God had pledged offspring to him” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:17	u7t2		rc://*/ta/man/translate/translate-unknown	τὸν μονογενῆ	1	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://*/ta/man/translate/translate-unknown]])
11:18	rqmd		rc://*/ta/man/translate/writing-pronouns	ὃν	1	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://*/ta/man/translate/writing-pronouns]])
11:18	wy2j		rc://*/ta/man/translate/figs-activepassive	ἐλαλήθη	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **said** rather than focusing on the person doing the “saying.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God said” (See: [[rc://*/ta/man/translate/figs-activepassive]])
11:18	za2s		rc://*/ta/man/translate/writing-quotations	ἐλαλήθη	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 God said to Abraham. However, the audience would have understood that these were words from the Old Testament, specifically from [Genesis 21:12](../gen/21/12.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “it was spoken” (See: [[rc://*/ta/man/translate/writing-quotations]])
11:18	k6s6		rc://*/ta/man/translate/figs-quotations	ἐλαλήθη, ὅτι ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα;	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 was said that through Isaac his offspring would be named,” (See: [[rc://*/ta/man/translate/figs-quotations]])
11:18	kqyh		rc://*/ta/man/translate/translate-names	Ἰσαὰκ	1	The word **Isaac** is the name of a man. He was the only son of Abraham and Sarah. (See: [[rc://*/ta/man/translate/translate-names]])
11:18	g294		rc://*/ta/man/translate/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://*/ta/man/translate/figs-activepassive]])
11:18	judy		rc://*/ta/man/translate/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://*/ta/man/translate/grammar-collectivenouns]])
11:18	c23z		rc://*/ta/man/translate/figs-idiom	κληθήσεταί	1	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://*/ta/man/translate/figs-idiom]])
11:19	spl8		rc://*/ta/man/translate/grammar-connect-logic-result	λογισάμενος	1	Here, the phrase **having reasoned** introduces the reason why Abraham acted as the author described in [11:17](../11/17.md). If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “because he reasoned” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]])
11:19	p43u		rc://*/ta/man/translate/figs-idiom	καὶ ἐκ νεκρῶν ἐγείρειν	1	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://*/ta/man/translate/figs-idiom]])
11:19	sar1		rc://*/ta/man/translate/figs-nominaladj	νεκρῶν	1	The author is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this one with a noun phrase. Alternate translation: “the dead people” or “the corpses” (See: [[rc://*/ta/man/translate/figs-nominaladj]])
11:19	aea3		rc://*/ta/man/translate/translate-unknown	αὐτὸν & ἐν παραβολῇ ἐκομίσατο	1	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://*/ta/man/translate/translate-unknown]])
11:19	hjxf		rc://*/ta/man/translate/writing-pronouns	αὐτὸν & ἐκομίσατο	1	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://*/ta/man/translate/writing-pronouns]])
11:19	k7u3			ὅθεν αὐτὸν καὶ ἐν παραβολῇ ἐκομίσατο	1	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”
11:20	o8gj			he received him back	0	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](../gen/27/01.md). You might want to include this information in a footnote.
11:20	g19x		rc://*/ta/man/translate/figs-abstractnouns	πίστει καὶ	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 “believe” or “trust.” Alternate translation: “Also by believing,” or “Because he believed also,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:20	j61x		rc://*/ta/man/translate/figs-infostructure	πίστει καὶ περὶ μελλόντων	1	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://*/ta/man/translate/figs-infostructure]])
11:20	eg4f		rc://*/ta/man/translate/figs-explicit	περὶ μελλόντων	1	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://*/ta/man/translate/figs-explicit]])
11:20	yte9		rc://*/ta/man/translate/translate-names	Ἰσαὰκ, τὸν Ἰακὼβ & τὸν Ἠσαῦ	1	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://*/ta/man/translate/translate-names]])
11:21	gfk2			he received him back	0	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](../gen/47/28.md). You might want to include this information in a footnote.
11:21	f9m0		rc://*/ta/man/translate/figs-abstractnouns	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 “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:21	afk7		rc://*/ta/man/translate/translate-names	Ἰακὼβ & Ἰωσὴφ	1	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://*/ta/man/translate/translate-names]])
11:21	l9ab		rc://*/ta/man/translate/figs-explicit	προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ	1	The author takes these words from a Greek translation of [Genesis 47:31](../gen/47/31.md). 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://*/ta/man/translate/figs-explicit]])
11:22	xmn3			when his end was near	0	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](../gen/50/24.md). You might want to include this information in a footnote.
11:22	awss		rc://*/ta/man/translate/figs-abstractnouns	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 “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:22	oi5a		rc://*/ta/man/translate/translate-names	Ἰωσὴφ & Ἰσραὴλ	1	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://*/ta/man/translate/translate-names]])
11:22	lkp6		rc://*/ta/man/translate/figs-euphemism	τελευτῶν	1	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://*/ta/man/translate/figs-euphemism]])
11:22	hhs3		rc://*/ta/man/translate/figs-idiom	περὶ & ἐμνημόνευσεν	1	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://*/ta/man/translate/figs-idiom]])
11:22	ubvs		rc://*/ta/man/translate/translate-unknown	τῆς ἐξόδου	1	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://*/ta/man/translate/translate-unknown]])
11:22	sonj		rc://*/ta/man/translate/figs-explicit	τῆς ἐξόδου τῶν υἱῶν Ἰσραὴλ	1	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://*/ta/man/translate/figs-explicit]])
11:22	t6i5		rc://*/ta/man/translate/figs-gendernotations	τῶν υἱῶν	1	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://*/ta/man/translate/figs-gendernotations]])
11:22	ix6d		rc://*/ta/man/translate/translate-kinship	τῶν υἱῶν Ἰσραὴλ	1	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://*/ta/man/translate/translate-kinship]])
11:22	nl1i		rc://*/ta/man/translate/figs-explicit	περὶ τῶν ὀστέων αὐτοῦ ἐνετείλατο	1	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://*/ta/man/translate/figs-explicit]])
11:23	lsar			Moses, when he was born, was hidden for three months by his parents	0	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](../exo/01/22.md). You might want to include this information in a footnote.
11:23	b8tt		rc://*/ta/man/translate/figs-abstractnouns	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 “believe” or “trust.” Alternate translation: “By believing,” or “Because they believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:23	g2wx		rc://*/ta/man/translate/figs-activepassive	Μωϋσῆς, γεννηθεὶς, ἐκρύβη τρίμηνον ὑπὸ τῶν πατέρων 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 **Moses** rather than on Moses’ parents. Alternate translation: “Moses’ parents hid him for three months after his mother gave birth to him” (See: [[rc://*/ta/man/translate/figs-activepassive]])
11:23	n6fz			τρίμηνον	1	Alternate translation: “for one quarter of a year”
11:23	rlnm		rc://*/ta/man/translate/translate-unknown	ἀστεῖον	1	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://*/ta/man/translate/translate-unknown]])
11:23	mz1o		rc://*/ta/man/translate/figs-explicit	οὐκ ἐφοβήθησαν τὸ διάταγμα	1	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://*/ta/man/translate/figs-explicit]])
11:23	wwo6		rc://*/ta/man/translate/figs-abstractnouns	τὸ διάταγμα τοῦ βασιλέως	1	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://*/ta/man/translate/figs-abstractnouns]])
11:23	n63g		rc://*/ta/man/translate/figs-explicit	τὸ διάταγμα τοῦ βασιλέως	1	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://*/ta/man/translate/figs-explicit]])
11:24	ngi7			had grown up	0	In [11:24–27](../11/24.md), 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](../exo/02/11.md). You might want to include this information in a footnote.
11:24	s1t9		rc://*/ta/man/translate/figs-abstractnouns	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 “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:24	rtx6		rc://*/ta/man/translate/translate-names	Μωϋσῆς & Φαραώ	1	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://*/ta/man/translate/translate-names]])
11:24	h5wz		rc://*/ta/man/translate/figs-idiom	μέγας γενόμενος	1	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://*/ta/man/translate/figs-idiom]])
11:24	s6ue		rc://*/ta/man/translate/figs-explicit	ἠρνήσατο λέγεσθαι υἱὸς θυγατρὸς Φαραώ	1	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://*/ta/man/translate/figs-explicit]])
11:24	mq2x		rc://*/ta/man/translate/figs-activepassive	ἠρνήσατο λέγεσθαι	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on **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://*/ta/man/translate/figs-activepassive]])
11:25	v9uu		rc://*/ta/man/translate/figs-idiom	συνκακουχεῖσθαι	1	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://*/ta/man/translate/figs-idiom]])
11:25	tue5		rc://*/ta/man/translate/figs-abstractnouns	πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν	1	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://*/ta/man/translate/figs-abstractnouns]])
11:26	oqku		rc://*/ta/man/translate/figs-possession	τὸν ὀνειδισμὸν τοῦ Χριστοῦ	1	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://*/ta/man/translate/figs-possession]])
11:26	i9sc		rc://*/ta/man/translate/figs-abstractnouns	τὸν ὀνειδισμὸν τοῦ Χριστοῦ	1	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://*/ta/man/translate/figs-abstractnouns]])
11:26	aoza		rc://*/ta/man/translate/translate-names	Αἰγύπτου	1	The word **Egypt** is the name of a country. It was where the Israelites were slaves until God delivered them through Moses. (See: [[rc://*/ta/man/translate/translate-names]])
11:26	ucsy		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	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://*/ta/man/translate/grammar-connect-logic-result]])
11:26	t588		rc://*/ta/man/translate/figs-metaphor	ἀπέβλεπεν & εἰς	1	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://*/ta/man/translate/figs-metaphor]])
11:26	bsfs		rc://*/ta/man/translate/figs-abstractnouns	εἰς τὴν μισθαποδοσίαν	1	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://*/ta/man/translate/figs-abstractnouns]])
11:27	ki40		rc://*/ta/man/translate/figs-abstractnouns	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 “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:27	l6ek		rc://*/ta/man/translate/translate-names	Αἴγυπτον	1	The word **Egypt** is the name of a country. It was where the Israelites were slaves until God delivered them through Moses. (See: [[rc://*/ta/man/translate/translate-names]])
11:27	uyld		rc://*/ta/man/translate/figs-abstractnouns	τὸν θυμὸν τοῦ βασιλέως	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 “angry” or “furious.” Alternate translation: “how furious the king was” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:27	r4q2		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	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://*/ta/man/translate/grammar-connect-logic-result]])
11:27	o6mo			ὡς ὁρῶν	1	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”
11:27	rc43		rc://*/ta/man/translate/figs-simile	τὸν & ἀόρατον ὡς ὁρῶν	2	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://*/ta/man/translate/figs-simile]])
11:27	cc8w		rc://*/ta/man/translate/figs-explicit	τὸν & ἀόρατον	2	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://*/ta/man/translate/figs-explicit]])
11:28	r107			he kept the Passover and the sprinkling of the blood	0	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](../exo/11/01.md). You might want to include this information in a footnote.
11:28	dt69		rc://*/ta/man/translate/figs-abstractnouns	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 “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:28	p91f		rc://*/ta/man/translate/figs-idiom	πεποίηκεν τὸ Πάσχα	1	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://*/ta/man/translate/figs-idiom]])
11:28	yuc8		rc://*/ta/man/translate/figs-explicit	πεποίηκεν	1	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://*/ta/man/translate/figs-explicit]])
11:28	bef7		rc://*/ta/man/translate/figs-explicit	τὴν πρόσχυσιν τοῦ αἵματος	1	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://*/ta/man/translate/figs-explicit]])
11:28	tz7k		rc://*/ta/man/translate/figs-abstractnouns	τὴν πρόσχυσιν τοῦ αἵματος	1	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://*/ta/man/translate/figs-abstractnouns]])
11:28	h7st		rc://*/ta/man/translate/figs-explicit	ὁ ὀλοθρεύων τὰ πρωτότοκα	1	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://*/ta/man/translate/figs-explicit]])
11:28	bm2f		rc://*/ta/man/translate/figs-metaphor	μὴ & θίγῃ	1	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://*/ta/man/translate/figs-metaphor]])
11:28	etvl		rc://*/ta/man/translate/writing-pronouns	αὐτῶν	1	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://*/ta/man/translate/writing-pronouns]])
11:29	xnid			they passed through the Sea of Reeds	0	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](../exo/14/01.md). You might want to include this information in a footnote.
11:29	lr8x		rc://*/ta/man/translate/figs-abstractnouns	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 “believe” or “trust.” Alternate translation: “By believing,” or “Because they believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:29	a67h		rc://*/ta/man/translate/figs-go	διέβησαν	1	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://*/ta/man/translate/figs-go]])
11:29	plx3		rc://*/ta/man/translate/figs-simile	ὡς διὰ ξηρᾶς γῆς	1	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://*/ta/man/translate/figs-simile]])
11:29	stq0		rc://*/ta/man/translate/figs-idiom	πεῖραν λαβόντες	1	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://*/ta/man/translate/figs-idiom]])
11:29	hq2y		rc://*/ta/man/translate/figs-activepassive	πεῖραν λαβόντες, οἱ Αἰγύπτιοι κατεπόθησαν	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 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://*/ta/man/translate/figs-activepassive]])
11:29	kmy8		rc://*/ta/man/translate/figs-metaphor	κατεπόθησαν	1	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://*/ta/man/translate/figs-metaphor]])
11:30	tpw2			they had been circled around for seven days	0	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](../jos/06/01.md). You might want to include this information in a footnote.
11:30	u2cq		rc://*/ta/man/translate/figs-abstractnouns	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 “believe” or “trust.” Alternate translation: “By the Israelites believing,” or “Because the Israelites believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:30	dzab		rc://*/ta/man/translate/translate-names	Ἰερειχὼ	1	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://*/ta/man/translate/translate-names]])
11:30	lnw4		rc://*/ta/man/translate/figs-activepassive	κυκλωθέντα	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 **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://*/ta/man/translate/figs-activepassive]])
11:30	dk3r		rc://*/ta/man/translate/translate-unknown	κυκλωθέντα	1	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://*/ta/man/translate/translate-unknown]])
11:31	yr0y			had received the spies in peace	0	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](../jos/02/01.md) and [Joshua 6:22–25](../jos/06/22.md). You might want to include this information in a footnote.
11:31	qg59		rc://*/ta/man/translate/figs-abstractnouns	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 “believe” or “trust.” Alternate translation: “By believing,” or “Because she believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:31	zhfu		rc://*/ta/man/translate/translate-names	Ῥαὰβ	1	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://*/ta/man/translate/translate-names]])
11:31	tipv		rc://*/ta/man/translate/figs-explicit	τοῖς ἀπειθήσασιν	1	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://*/ta/man/translate/figs-explicit]])
11:31	ky9a		rc://*/ta/man/translate/grammar-connect-logic-result	δεξαμένη	1	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://*/ta/man/translate/grammar-connect-logic-result]])
11:31	nt6f		rc://*/ta/man/translate/figs-explicit	τοὺς κατασκόπους	1	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://*/ta/man/translate/figs-explicit]])
11:31	ftc8		rc://*/ta/man/translate/figs-abstractnouns	μετ’ εἰρήνης	1	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://*/ta/man/translate/figs-abstractnouns]])
11:32	rh6y		rc://*/ta/man/translate/figs-rquestion	τί ἔτι λέγω?	1	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://*/ta/man/translate/figs-rquestion]])
11:32	xndf		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	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://*/ta/man/translate/grammar-connect-words-phrases]])
11:32	bs7h		rc://*/ta/man/translate/figs-idiom	ἐπιλείψει & με & ὁ χρόνος	1	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://*/ta/man/translate/figs-idiom]])
11:32	wkve		rc://*/ta/man/translate/grammar-connect-condition-contrary	με διηγούμενον	1	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://*/ta/man/translate/grammar-connect-condition-contrary]])
11:32	luh9		rc://*/ta/man/translate/translate-unknown	διηγούμενον	1	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://*/ta/man/translate/translate-unknown]])
11:32	ni55		rc://*/ta/man/translate/translate-names	Γεδεών, Βαράκ, Σαμψών, Ἰεφθάε, Δαυείδ & Σαμουὴλ	1	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://*/ta/man/translate/translate-names]])
11:32	a7t9		rc://*/ta/man/translate/figs-explicit	τῶν προφητῶν	1	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://*/ta/man/translate/figs-explicit]])
11:33	f3jx		rc://*/ta/man/translate/writing-pronouns	οἳ	1	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”
11:33	tv4g		rc://*/ta/man/translate/figs-abstractnouns	οἳ διὰ πίστεως	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 “believe” or “trust.” Alternate translation: “who, by believing,” or “who, because they believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:33	v5w8		rc://*/ta/man/translate/figs-idiom	εἰργάσαντο δικαιοσύνην	1	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://*/ta/man/translate/figs-idiom]])
11:33	fxhq		rc://*/ta/man/translate/figs-abstractnouns	εἰργάσαντο δικαιοσύνην	1	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://*/ta/man/translate/figs-abstractnouns]])
11:33	m8uv		rc://*/ta/man/translate/figs-metonymy	ἐπαγγελιῶν	1	Here, the word **promises** refers to the contents of the **promises**, or what God has “promised” to give. If it would be helpful in your language, you could clarify that the author is referring to the contents of the **promises**. Alternate translation: “the things from God’s promises” or “the things that God promised” (See: [[rc://*/ta/man/translate/figs-metonymy]])
11:33	t9xr		rc://*/ta/man/translate/figs-abstractnouns	ἐπαγγελιῶν	1	If your language does not use an abstract noun for the idea behind **promises**, you could express the idea by using a verb such as “promise” or “pledge.” Alternate translation: “what God pledged” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:33	p6sr		rc://*/ta/man/translate/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://*/ta/man/translate/figs-metaphor]])
11:34	u5hc		rc://*/ta/man/translate/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://*/ta/man/translate/figs-possession]])
11:34	j6sv		rc://*/ta/man/translate/figs-abstractnouns	δύναμιν πυρός	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: “powerful fire” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:34	ppf8		rc://*/ta/man/translate/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://*/ta/man/translate/figs-personification]])
11:34	uqnf		rc://*/ta/man/translate/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://*/ta/man/translate/figs-idiom]])
11:34	iri4		rc://*/ta/man/translate/figs-activepassive	ἐδυναμώθησαν ἀπὸ ἀσθενείας	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 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://*/ta/man/translate/figs-activepassive]])
11:34	tath		rc://*/ta/man/translate/figs-abstractnouns	ἀπὸ ἀσθενείας	1	If your language does not use an abstract noun for the idea behind **weakness**, you could express the idea by using an adjective such as “weak.” Alternate translation: “out of being weak” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:34	zllk		rc://*/ta/man/translate/figs-idiom	ἐγενήθησαν ἰσχυροὶ ἐν πολέμῳ	1	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://*/ta/man/translate/figs-idiom]])
11:34	dd8s		rc://*/ta/man/translate/translate-unknown	παρεμβολὰς ἔκλιναν ἀλλοτρίων	1	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”
11:35	t9sp		rc://*/ta/man/translate/figs-abstractnouns	ἔλαβον γυναῖκες ἐξ ἀναστάσεως τοὺς νεκροὺς αὐτῶν	1	You can state the abstract noun **resurrection** with a verb. Alternate translation: “Women received their dead back alive” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
11:35	av6c		rc://*/ta/man/translate/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://*/ta/man/translate/figs-nominaladj]])
11:35	ne1u		rc://*/ta/man/translate/figs-explicit	ἄλλοι δὲ ἐτυμπανίσθησαν, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν	1	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://*/ta/man/translate/figs-explicit]])
11:35	j37h		rc://*/ta/man/translate/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://*/ta/man/translate/figs-activepassive]])
11:35	jyw7			κρείττονος ἀναστάσεως	1	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.
11:36	e9al		rc://*/ta/man/translate/figs-activepassive	ἕτεροι & ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον	1	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://*/ta/man/translate/figs-activepassive]])
11:36	nx7u		rc://*/ta/man/translate/figs-abstractnouns	ἕτεροι & ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον, ἔτι δὲ δεσμῶν καὶ φυλακῆς	1	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://*/ta/man/translate/figs-abstractnouns]])
11:37	fg8c		rc://*/ta/man/translate/figs-activepassive	ἐλιθάσθησαν, ἐπρίσθησαν, ἐπειράσθησαν, ἐν φόνῳ μαχαίρης ἀπέθανον	1	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://*/ta/man/translate/figs-activepassive]])
11:37	r3gx			περιῆλθον	1	Alternate translation: “they went from place to place” or “they lived all the time”
11:37	qf89			ἐν μηλωταῖς, ἐν αἰγίοις δέρμασιν	1	Alternate translation: “wearing only the skins of sheep and goats”
11:37	x2jf			ὑστερούμενοι	1	Alternate translation: “having nothing” or “being very poor”
11:38	a721		rc://*/ta/man/translate/figs-metonymy	οὐκ ἦν ἄξιος ὁ κόσμος	1	Here, **the world** refers to the people who lived in the world. Alternate translation: “the people of this world were not worthy” (See: [[rc://*/ta/man/translate/figs-metonymy]])
11:38	j9lp			πλανώμενοι	1	They wandered about because they had no place to live.
11:39	l5wd		rc://*/ta/man/translate/figs-activepassive	οὗτοι πάντες μαρτυρηθέντες διὰ τῆς πίστεως, οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν	1	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://*/ta/man/translate/figs-activepassive]])
11:39	vgw2		rc://*/ta/man/translate/figs-metonymy	τὴν ἐπαγγελίαν	1	Here, **the promise** stands for “what God had promised them.” (See: [[rc://*/ta/man/translate/figs-metonymy]])
11:40	p9uu		rc://*/ta/man/translate/figs-activepassive	ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν	1	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://*/ta/man/translate/figs-activepassive]])
11:40	nkci		rc://*/ta/man/translate/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://*/ta/man/translate/figs-doublenegatives]])
12:intro	h1qb				0	# Hebrews 12 General Notes\n\n## Structure and formatting\n\nAfter telling of the value discipline, the author begins a series of exhortations. (See; [[rc://*/tw/dict/bible/kt/exhort]])\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 12:5-6, which are words from the Old Testament.\n\n## Special concepts in this chapter\n\n### Discipline\n\nGod 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://*/tw/dict/bible/kt/discipline]])
12:1	jg6w		rc://*/ta/man/translate/figs-exclusive	ἡμεῖς & ἡμῖν & τρέχωμεν & ἡμῖν	1	The word **we** and each occurrence of **us** refers to the author and his readers. (See: [[rc://*/ta/man/translate/figs-exclusive]])
12:1	k8mr			Connecting Statement:	0	# Connecting Statement:\n\nBecause 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.
12:1	f6u9		rc://*/ta/man/translate/figs-metaphor	καὶ ἡμεῖς, τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος μαρτύρων	1	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://*/ta/man/translate/figs-metaphor]])
12:1	hf97			μαρτύρων	1	Here, **witnesses** refers to the Old Testament believers in chapter 11 who lived faithful lives previously.
12:1	yw1t		rc://*/ta/man/translate/figs-metaphor	ὄγκον ἀποθέμενοι πάντα καὶ τὴν εὐπερίστατον ἁμαρτίαν	1	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://*/ta/man/translate/figs-metaphor]])
12:1	zln7		rc://*/ta/man/translate/figs-metaphor	ὄγκον & πάντα	1	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://*/ta/man/translate/figs-metaphor]])
12:1	t6wu		rc://*/ta/man/translate/figs-metaphor	τὴν εὐπερίστατον ἁμαρτίαν	1	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://*/ta/man/translate/figs-metaphor]])
12:1	g5dn		rc://*/ta/man/translate/figs-metaphor	δι’ ὑπομονῆς, τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα	1	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://*/ta/man/translate/figs-metaphor]])
12:2	a946			τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν	1	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”
12:2	za14		rc://*/ta/man/translate/figs-metaphor	ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς	1	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://*/ta/man/translate/figs-metaphor]])
12:2	y7me			αἰσχύνης καταφρονήσας	1	This means Jesus hated the **shame** of dying on a cross, even though he allowed that to happen.
12:2	vm9b		rc://*/ta/man/translate/translate-symaction	ἐν δεξιᾷ τε τοῦ θρόνου τοῦ Θεοῦ κεκάθικεν	1	To sit at the **right hand** of God is a symbolic action of receiving great honor and authority from God. See how you translated a similar phrase in [Hebrews 1:3](../01/03.md). Alternate translation: “and sat down at the place of honor and authority beside the throne of God” (See: [[rc://*/ta/man/translate/translate-symaction]])
12:3	fsos		rc://*/ta/man/translate/figs-exclusive	μὴ κάμητε, ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι	1	The words **you** and **your** are plural and here refer to the readers. (See: [[rc://*/ta/man/translate/figs-exclusive]])
12:3	i1xl		rc://*/ta/man/translate/figs-metonymy	ταῖς ψυχαῖς ὑμῶν	1	Here, **souls** represents a person’s thoughts and emotions. (See: [[rc://*/ta/man/translate/figs-metonymy]])
12:4	b9b7		rc://*/ta/man/translate/figs-personification	οὔπω & ἀντικατέστητε, πρὸς τὴν ἁμαρτίαν ἀνταγωνιζόμενοι	1	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://*/ta/man/translate/figs-personification]])
12:4	i4ip		rc://*/ta/man/translate/figs-metaphor	μέχρις αἵματος	1	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://*/ta/man/translate/figs-metaphor]])
12:4	uwg6		rc://*/ta/man/translate/figs-metonymy	αἵματος	1	Here, **blood** refers to death. Alternate translation: “of death” (See: [[rc://*/ta/man/translate/figs-metonymy]])
12:5	y6cv		rc://*/ta/man/translate/figs-personification	τῆς παρακλήσεως, ἥτις ὑμῖν & διαλέγεται	1	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://*/ta/man/translate/figs-personification]])
12:5	e6a9		rc://*/ta/man/translate/figs-gendernotations	ὡς υἱοῖς & υἱέ μου	1	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://*/ta/man/translate/figs-gendernotations]])
12:5	a7vf			υἱέ μου, μὴ ὀλιγώρει παιδείας Κυρίου, μηδὲ ἐκλύου ὑπ’ αὐτοῦ ἐλεγχόμενος	1	Here the author is quoting from the book of Proverbs in the Old Testament, which was the words of Solomon to his male children.
12:5	cxe9		rc://*/ta/man/translate/figs-litotes	μὴ ὀλιγώρει παιδείας Κυρίου, μηδὲ ἐκλύου	1	You can state this in positive form. Alternate translation: “take it very seriously when the Lord disciplines you, and remain encouraged” (See: [[rc://*/ta/man/translate/figs-litotes]])
12:5	i1a6		rc://*/ta/man/translate/figs-activepassive	ὑπ’ αὐτοῦ ἐλεγχόμενος	1	If your language does not use this passive form, you can state this in active form. Alternate translation: “when he corrects you” (See: [[rc://*/ta/man/translate/figs-activepassive]])
12:6	zu3c			πάντα υἱὸν ὃν παραδέχεται	1	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://*/ta/man/translate/figs-gendernotations)
12:7	v1gu		rc://*/ta/man/translate/figs-simile	ὡς υἱοῖς ὑμῖν προσφέρεται ὁ Θεός	1	This compares God disciplining his people to a father disciplining his **sons**. (See: [[rc://*/ta/man/translate/figs-simile]])
12:7	upgq		rc://*/ta/man/translate/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://*/ta/man/translate/figs-ellipsis]])
12:7	i3k4		rc://*/ta/man/translate/figs-gendernotations	υἱοῖς & υἱὸς	1	You can translate **sons** and **son** to include males and females. Alternate translation: “to children … child is there” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
12:7	jb38		rc://*/ta/man/translate/figs-rquestion	τίς γὰρ υἱὸς ὃν οὐ παιδεύει πατήρ?	1	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://*/ta/man/translate/figs-rquestion]])
12:8	kwc6		rc://*/ta/man/translate/figs-abstractnouns	εἰ δὲ χωρίς ἐστε παιδείας, ἧς μέτοχοι γεγόνασι πάντες	1	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://*/ta/man/translate/figs-abstractnouns]])
12:8	s5u9		rc://*/ta/man/translate/figs-metaphor	ἄρα νόθοι καὶ οὐχ υἱοί ἐστε	1	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://*/ta/man/translate/figs-metaphor]])
12:9	r4lb		rc://*/ta/man/translate/figs-rquestion	οὐ πολὺ & μᾶλλον ὑποταγησόμεθα τῷ Πατρὶ τῶν πνευμάτων, καὶ ζήσομεν?	1	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://*/ta/man/translate/figs-rquestion]])
12:9	cl95		rc://*/ta/man/translate/figs-idiom	τῷ Πατρὶ τῶν πνευμάτων	1	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://*/ta/man/translate/figs-idiom]])
12:9	pem8			καὶ ζήσομεν	1	Alternate translation: “so that we will live”
12:10	l1a3		rc://*/ta/man/translate/figs-metaphor	εἰς τὸ μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ	1	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://*/ta/man/translate/figs-metaphor]])
12:11	g13e		rc://*/ta/man/translate/figs-metaphor	καρπὸν εἰρηνικὸν & ἀποδίδωσιν δικαιοσύνης	1	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://*/ta/man/translate/figs-metaphor]])
12:11	xbg8		rc://*/ta/man/translate/figs-personification	τοῖς δι’ αὐτῆς γεγυμνασμένοις	1	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://*/ta/man/translate/figs-personification]])
12:11	gaor		rc://*/ta/man/translate/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://*/ta/man/translate/figs-activepassive]])
12:12	cvp9		rc://*/ta/man/translate/figs-metaphor	τὰς παρειμένας χεῖρας, καὶ τὰ παραλελυμένα γόνατα, ἀνορθώσατε	1	Possibly this continues the metaphor about the race in [Hebrews 12:1](../12/01.md). It is in this way that the author speaks about living as Christians and helping others. (See: [[rc://*/ta/man/translate/figs-metaphor]])
12:13	yi9n		rc://*/ta/man/translate/figs-metaphor	τροχιὰς ὀρθὰς ποιεῖτε τοῖς ποσὶν ὑμῶν	1	Possibly this continues the metaphor about the race in [Hebrews 12:1](../12/01.md). It is in this way that the author speaks about living as Christians and helping others. (See: [[rc://*/ta/man/translate/figs-metaphor]])
12:13	qmq7		rc://*/ta/man/translate/figs-metaphor	τροχιὰς ὀρθὰς	1	Living so as to honor and please God is spoken of as if it were a **straight** path to follow. (See: [[rc://*/ta/man/translate/figs-metaphor]])
12:13	i19d		rc://*/ta/man/translate/figs-metaphor	μὴ τὸ χωλὸν ἐκτραπῇ	1	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://*/ta/man/translate/figs-metaphor]])
12:13	euf9		rc://*/ta/man/translate/figs-metaphor	μὴ & ἐκτραπῇ	1	Someone who stops obeying God is spoken of as if he injured his foot or ankle on a path. (See: [[rc://*/ta/man/translate/figs-metaphor]])
12:13	c8e5		rc://*/ta/man/translate/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://*/ta/man/translate/figs-activepassive]])
12:13	wq18		rc://*/ta/man/translate/figs-activepassive	ἰαθῇ δὲ μᾶλλον	1	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://*/ta/man/translate/figs-activepassive]])
12:14	g22e		rc://*/ta/man/translate/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://*/ta/man/translate/figs-metaphor]])
12:14	h45r		rc://*/ta/man/translate/figs-abstractnouns	εἰρήνην διώκετε μετὰ πάντων	1	You can translate the abstract noun **peace** with an adverb. Alternate translation: “Try to live peacefully with everyone” (See: [[rc://*/ta/man/translate/figs-abstractnouns]])
12:14	pa9a		rc://*/ta/man/translate/figs-doublenegatives	καὶ τὸν ἁγιασμόν, οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον	1	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://*/ta/man/translate/figs-doublenegatives]])
12:14	v9z7		rc://*/ta/man/translate/figs-ellipsis	καὶ τὸν ἁγιασμόν	1	You can state clearly the understood information. Alternate translation: “also pursue the holiness” (See: [[rc://*/ta/man/translate/figs-ellipsis]])
12:15	at8j		rc://*/ta/man/translate/figs-doublenegatives	μή τις ὑστερῶν ἀπὸ τῆς χάριτος τοῦ Θεοῦ	1	You can state the double negative **no one … lacking** in positive form. Alternate translation: “everyone receives enough of God’s grace” (See: [[rc://*/ta/man/translate/figs-doublenegatives]])
12:15	nh7g		rc://*/ta/man/translate/figs-metaphor	μή τις ῥίζα πικρίας ἄνω φύουσα ἐνοχλῇ, καὶ δι’ αὐτῆς μιανθῶσιν πολλοί	1	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://*/ta/man/translate/figs-metaphor]])
12:16	b6ef			Ἠσαῦ	1	**Esau**, who was told about in the writings of Moses, was Isaac’s first son and Jacob’s brother.
12:17	j6x8		rc://*/ta/man/translate/figs-activepassive	ἀπεδοκιμάσθη	1	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://*/ta/man/translate/figs-activepassive]])
12:17	d6he		rc://*/ta/man/translate/figs-abstractnouns	μετανοίας γὰρ τόπον οὐχ εὗρεν	1	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://*/ta/man/translate/figs-abstractnouns]])
12:17	b7k3			καίπερ μετὰ δακρύων ἐκζητήσας αὐτήν	1	Here, **he** refers to Esau.
12:18	xti4			Connecting Statement:	0	# Connecting Statement:\n\nThe 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.
12:18	y1ed			οὐ & προσεληλύθατε	1	Here, **you** refers to the Hebrew believers to whom the author wrote.
12:18	a43l		rc://*/ta/man/translate/figs-explicit	οὐ γὰρ προσεληλύθατε, ψηλαφωμένῳ	1	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://*/ta/man/translate/figs-explicit]])
12:18	w6j6		rc://*/ta/man/translate/figs-activepassive	οὐ & ψηλαφωμένῳ	1	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://*/ta/man/translate/figs-activepassive]])
12:19	x2qk		rc://*/ta/man/translate/figs-metonymy	καὶ φωνῇ ῥημάτων, ἧς οἱ ἀκούσαντες παρῃτήσαντο, μὴ προστεθῆναι αὐτοῖς λόγον	1	Here, **voice** refers to someone speaking. (See: [[rc://*/ta/man/translate/figs-metonymy]])
12:19	a9uh		rc://*/ta/man/translate/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://*/ta/man/translate/figs-activepassive]])
12:20	p7qu		rc://*/ta/man/translate/figs-activepassive	τὸ διαστελλόμενον	1	If your language does not use this passive form, you can state this in active form. Alternate translation: “what God commanded” (See: [[rc://*/ta/man/translate/figs-activepassive]])
12:20	x31x		rc://*/ta/man/translate/figs-activepassive	λιθοβοληθήσεται	1	If your language does not use this passive form, you can state this in active form. Alternate translation: “you must stone it” (See: [[rc://*/ta/man/translate/figs-activepassive]])
12:22	r9dz		rc://*/ta/man/translate/figs-metaphor	Σιὼν Ὄρει	1	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://*/ta/man/translate/figs-metaphor]])
12:22	k1kv			μυριάσιν ἀγγέλων	1	Alternate translation: “to an uncountable number of angels”
12:23	j94e		rc://*/ta/man/translate/figs-metaphor	πρωτοτόκων	1	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://*/ta/man/translate/figs-metaphor]])
12:23	km4a		rc://*/ta/man/translate/figs-activepassive	ἀπογεγραμμένων ἐν οὐρανοῖς	1	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://*/ta/man/translate/figs-activepassive]])
12:23	i7qb		rc://*/ta/man/translate/figs-activepassive	τετελειωμένων	1	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://*/ta/man/translate/figs-activepassive]])
12:24	kq1v			διαθήκης νέας μεσίτῃ	1	This means **Jesus** caused the **new covenant** between God and humans to exist. See how you translated this phrase in [Hebrews 9:15](../09/15.md).
12:24	nz8l		rc://*/ta/man/translate/figs-personification	αἵματι ῥαντισμοῦ, κρεῖττον λαλοῦντι παρὰ τὸν Ἂβελ	1	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://*/ta/man/translate/figs-personification]])
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.
12:24	z7uq		rc://*/ta/man/translate/figs-metonymy	αἵματι ῥαντισμοῦ	1	Here, **blood** stands for Jesus’ death, as Abel’s blood stands for his death. (See: [[rc://*/ta/man/translate/figs-metonymy]])
12:25	c9cn			Connecting Statement:	0	# Connecting Statement:\n\nHaving 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.
12:25	pnn5		rc://*/ta/man/translate/figs-you	μὴ παραιτήσησθε	1	The word **you** continues to refer to believers. (See: [[rc://*/ta/man/translate/figs-you]])
12:25	nnk9		rc://*/ta/man/translate/figs-doublenegatives	μὴ παραιτήσησθε τὸν λαλοῦντα	1	You can state this in positive form. Alternate translation: “you pay attention to the one who is speaking” (See: [[rc://*/ta/man/translate/figs-doublenegatives]])
12:25	eltr		rc://*/ta/man/translate/figs-exclusive	ἡμεῖς	1	The word **we** continues to refer to the writer and the readers who are believers. (See: [[rc://*/ta/man/translate/figs-exclusive]])
12:25	gkn1		rc://*/ta/man/translate/figs-explicit	εἰ & ἐκεῖνοι οὐκ ἐξέφυγον	1	You can state the implicit information explicitly. Alternate translation: “if the people of Israel did not escape judgment” (See: [[rc://*/ta/man/translate/figs-explicit]])
12:25	fy9u			ἐπὶ γῆς & τὸν χρηματίζοντα	1	This could refer to: (1) Moses, who warned them here **on earth**. (2) God, who warned them at Mount Sinai.
12:25	s5lj		rc://*/ta/man/translate/figs-metaphor	ἡμεῖς οἱ τὸν ἀπ’ οὐρανῶν ἀποστρεφόμενοι	1	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://*/ta/man/translate/figs-metaphor]])
12:26	rf4e			οὗ ἡ φωνὴ τὴν γῆν ἐσάλευσεν τότε	1	Alternate translation: “when God spoke at that time, the sound of his voice caused the earth to shake”
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.
12:26	i1c8			ἐσάλευσεν & σείσω	1	Translate **shook** and **shake** with words for what an earthquake does when it moves the ground. This refers back to [Hebrews 12:18-21](./18.md) and what happened when the people saw the mountain where Moses received the law from God.
12:27	z6ys		rc://*/ta/man/translate/figs-abstractnouns	δηλοῖ τῶν σαλευομένων μετάθεσιν	1	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://*/ta/man/translate/figs-abstractnouns]])
12:27	dnpi		rc://*/ta/man/translate/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://*/ta/man/translate/figs-activepassive]])
12:27	l29r			τῶν σαλευομένων	1	Translate **shaken** with the word for what an earthquake does when it moves the ground. This refers back to [Hebrews 12:18-21](./18.md) and what happened when the people saw the mountain where Moses received the law from God. See how you translated “shook” and “shake” in [Hebrews 12:26](../12/26.md).
12:27	s3xt		rc://*/ta/man/translate/figs-activepassive	πεποιημένων	1	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://*/ta/man/translate/figs-activepassive]])
12:27	ta84		rc://*/ta/man/translate/figs-activepassive	τὰ μὴ σαλευόμενα	1	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://*/ta/man/translate/figs-activepassive]])
12:28	m44c		rc://*/ta/man/translate/grammar-connect-words-phrases	βασιλείαν ἀσάλευτον παραλαμβάνοντες	1	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://*/ta/man/translate/grammar-connect-words-phrases]])
12:28	btf6			ἔχωμεν χάριν	1	Alternate translation: “let us give thanks”
12:28	f382		rc://*/ta/man/translate/figs-doublet	μετὰ εὐλαβείας καὶ δέους	1	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://*/ta/man/translate/figs-doublet]])
12:29	f899		rc://*/ta/man/translate/figs-metaphor	ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον	1	**God** is spoken of here as if he were a **fire** that can burn up anything. (See: [[rc://*/ta/man/translate/figs-metaphor]])
13:intro	c8gg				0	# Hebrews 13 General Notes\n\n## Structure and formatting\n\nThe author finishes the list of exhortations he began in chapter 12. Then he asks the readers to pray for him and ends the letter.\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 13:6, which are words from the Old Testament.\n\n## Special concepts in this chapter\n\n### Hospitality\n\nGod 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.
13:1	sf1n			Connecting Statement:	0	# Connecting Statement:\n\nIn this closing section, the author gives specific instructions to believers on how they are supposed to live.
13:1	g819			ἡ φιλαδελφία μενέτω	1	Alternate translation: “Continue to show your love for other believers as you would for members of your family”
13:2	rh7r		rc://*/ta/man/translate/figs-litotes	μὴ ἐπιλανθάνεσθε	1	You can state this in positive form. Alternate translation: “Be sure to remember” (See: [[rc://*/ta/man/translate/figs-litotes]])
13:2	y7cd			φιλοξενίας	1	Alternate translation: “to welcome and show kindness to strangers”
13:3	mx5r		rc://*/ta/man/translate/figs-activepassive	ὡς συνδεδεμένοι	1	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://*/ta/man/translate/figs-activepassive]])
13:3	d3ze		rc://*/ta/man/translate/figs-activepassive	τῶν κακουχουμένων	1	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://*/ta/man/translate/figs-activepassive]])
13:3	g4ap		rc://*/ta/man/translate/figs-activepassive	ὡς καὶ αὐτοὶ ὄντες ἐν σώματι	1	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://*/ta/man/translate/figs-activepassive]])
13:4	ix27		rc://*/ta/man/translate/figs-activepassive	τίμιος ὁ γάμος ἐν πᾶσιν	1	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://*/ta/man/translate/figs-activepassive]])
13:4	ix79		rc://*/ta/man/translate/figs-euphemism	ἡ κοίτη ἀμίαντος	1	Here, **the marriage bed** is a polite way to refer to the act of sexual union of a married couple. (See: [[rc://*/ta/man/translate/figs-euphemism]])
13:4	aokv		rc://*/ta/man/translate/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://*/ta/man/translate/figs-metonymy]])
13:5	sz35		rc://*/ta/man/translate/figs-metonymy	ἀφιλάργυρος ὁ τρόπος	1	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://*/ta/man/translate/figs-metonymy]])
13:6	c8w6		rc://*/ta/man/translate/figs-explicit	Κύριος ἐμοὶ βοηθός, καὶ οὐ φοβηθήσομαι; τί ποιήσει μοι ἄνθρωπος?	1	This is a quotation from the book of Psalms in the Old Testament. (See: [[rc://*/ta/man/translate/figs-explicit]])
13:6	q8ie		rc://*/ta/man/translate/figs-rquestion	τί ποιήσει μοι ἄνθρωπος?	1	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://*/ta/man/translate/figs-rquestion]])
13:6	bt0z		rc://*/ta/man/translate/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://*/ta/man/translate/figs-gendernotations]])
13:7	ym9m			τὴν ἔκβασιν τῆς ἀναστροφῆς	1	Alternate translation: “the outcome of the way they behave”
13:7	tvu6		rc://*/ta/man/translate/figs-metonymy	μιμεῖσθε τὴν πίστιν	1	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://*/ta/man/translate/figs-metonymy]])
13:8	dv5g		rc://*/ta/man/translate/figs-metonymy	ἐχθὲς καὶ σήμερον, ὁ αὐτός, καὶ εἰς τοὺς αἰῶνας	1	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://*/ta/man/translate/figs-metonymy]])
13:9	y92c			General Information:	0	# General Information:\n\nThis 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.
13:9	dp5w		rc://*/ta/man/translate/figs-metaphor	διδαχαῖς ποικίλαις καὶ ξέναις, μὴ παραφέρεσθε	1	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://*/ta/man/translate/figs-metaphor]])
13:9	nbb3		rc://*/ta/man/translate/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://*/ta/man/translate/figs-activepassive]])
13:9	fe6i			διδαχαῖς ποικίλαις καὶ ξέναις	1	Alternate translation: “by many, different teachings that are not the good news we told you”
13:9	tmt1		rc://*/ta/man/translate/figs-activepassive	καλὸν & χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν, ἐν οἷς οὐκ ὠφελήθησαν οἱ περιπατοῦντες	1	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://*/ta/man/translate/figs-activepassive]])
13:9	t28u		rc://*/ta/man/translate/figs-metonymy	βεβαιοῦσθαι τὴν καρδίαν	1	Here, **heart** is a metonym for the “inner being.” Alternate translation: “we should be strengthened inwardly” (See: [[rc://*/ta/man/translate/figs-metonymy]])
13:9	ar93		rc://*/ta/man/translate/figs-metonymy	βρώμασιν	1	Here, **foods** stands for rules about food. (See: [[rc://*/ta/man/translate/figs-metonymy]])
13:9	kf3b		rc://*/ta/man/translate/figs-metaphor	οἱ περιπατοῦντες	1	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://*/ta/man/translate/figs-metaphor]])
13:10	jjy3		rc://*/ta/man/translate/figs-metonymy	ἔχομεν θυσιαστήριον	1	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://*/ta/man/translate/figs-metonymy]])
13:11	luf7		rc://*/ta/man/translate/figs-activepassive	ὧν & εἰσφέρεται ζῴων τὸ αἷμα περὶ ἁμαρτίας εἰς τὰ ἅγια διὰ τοῦ ἀρχιερέως	1	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://*/ta/man/translate/figs-activepassive]])
13:11	iv19		rc://*/ta/man/translate/figs-activepassive	τούτων τὰ σώματα κατακαίεται	1	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://*/ta/man/translate/figs-activepassive]])
13:11	f7nb			ἔξω τῆς παρεμβολῆς	1	Alternate translation: “away from where the people lived”
13:12	x48h			Connecting Statement:	0	# Connecting Statement:\n\nThere is a comparison here between Jesus’ sacrifice and the tabernacle sacrifices of the Old Testament.
13:12	fw9g			διὸ	1	Alternate translation: “In the same way” or “Because the bodies of the sacrifices were burned outside the camp” ([Hebrews 13:11](../13/11.md))
13:12	eq6t		rc://*/ta/man/translate/figs-metonymy	ἔξω τῆς πύλης	1	Here, **outside the gate** stands for “outside the city.” (See: [[rc://*/ta/man/translate/figs-metonymy]])
13:13	zf8v		rc://*/ta/man/translate/figs-metaphor	τοίνυν ἐξερχώμεθα πρὸς αὐτὸν ἔξω τῆς παρεμβολῆς	1	Obeying Jesus is spoken of as if a person were leaving **the camp** to go out where Jesus is. (See: [[rc://*/ta/man/translate/figs-metaphor]])
13:13	h3j4		rc://*/ta/man/translate/figs-metaphor	τὸν ὀνειδισμὸν αὐτοῦ φέροντες	1	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://*/ta/man/translate/figs-metaphor]])
13:14	u2wn			ἐπιζητοῦμεν	1	Alternate translation: “we are waiting for”
13:15	zfy9		rc://*/ta/man/translate/figs-metaphor	θυσίαν αἰνέσεως	1	Here, **praise** is spoken of as if it were a **sacrifice** of animals or incense. (See: [[rc://*/ta/man/translate/figs-metaphor]])
13:15	b4p1		rc://*/ta/man/translate/figs-metaphor	αἰνέσεως διὰ παντὸς τῷ Θεῷ, τοῦτ’ ἔστιν καρπὸν χειλέων ὁμολογούντων τῷ ὀνόματι αὐτοῦ	1	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://*/ta/man/translate/figs-metaphor]])
13:15	zr2d		rc://*/ta/man/translate/figs-synecdoche	χειλέων ὁμολογούντων τῷ ὀνόματι αὐτοῦ	1	Here, **lips** represents people who speak. Alternate translation: “the lips of those who acknowledge his name” or “those who acknowledge his name” (See: [[rc://*/ta/man/translate/figs-synecdoche]])
13:15	v52x		rc://*/ta/man/translate/figs-metonymy	τῷ ὀνόματι αὐτοῦ	1	A person’s **name** represents that person. Alternate translation: “him” (See: [[rc://*/ta/man/translate/figs-metonymy]])
13:16	ma8c		rc://*/ta/man/translate/figs-litotes	τῆς & εὐποιΐας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε	1	You can state this in positive form. Alternate translation: “let us always remember to do good and to help others” (See: [[rc://*/ta/man/translate/figs-litotes]])
13:16	kp76		rc://*/ta/man/translate/figs-metaphor	τοιαύταις & θυσίαις	1	Doing good and helping others is spoken of as if they were **sacrifices** on an altar. (See: [[rc://*/ta/man/translate/figs-metaphor]])
13:17	n5e8		rc://*/ta/man/translate/figs-metaphor	ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν	1	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://*/ta/man/translate/figs-metaphor]])
13:17	z2yp		rc://*/ta/man/translate/figs-metonymy	μὴ στενάζοντες	1	Here, **groaning** stands for sadness or grief. (See: [[rc://*/ta/man/translate/figs-metonymy]])
13:18	d5hf			Connecting Statement:	0	# Connecting Statement:\n\nThe author closes with a blessing and greetings.
13:18	xmh1		rc://*/ta/man/translate/figs-exclusive	προσεύχεσθε περὶ ἡμῶν	1	Here, **us** refers to the author and his companions, but not to the readers. (See: [[rc://*/ta/man/translate/figs-exclusive]])
13:18	n6gb		rc://*/ta/man/translate/figs-metaphor	πειθόμεθα & ὅτι καλὴν συνείδησιν ἔχομεν	1	Here, **good conscience** stands for being free from guilt. Alternate translation: “we are certain that we have no guilt” (See: [[rc://*/ta/man/translate/figs-metaphor]])
13:19	cg4l		rc://*/ta/man/translate/figs-activepassive	ἵνα τάχειον ἀποκατασταθῶ ὑμῖν	1	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://*/ta/man/translate/figs-activepassive]])
13:20	n66e			δὲ	1	**Now** marks a new section of the letter. Here the author praises God and gives a final prayer for his readers.
13:20	d8yq			ὁ ἀναγαγὼν ἐκ νεκρῶν τὸν Ποιμένα τῶν προβάτων τὸν μέγαν & τὸν Κύριον ἡμῶν, Ἰησοῦν	1	Alternate translation: “raised the great shepherd of the sheep, our Lord Jesus, to life”
13:20	k6n6			ἐκ νεκρῶν	1	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.
13:20	gn9w		rc://*/ta/man/translate/figs-metaphor	τὸν Ποιμένα τῶν προβάτων τὸν μέγαν	1	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://*/ta/man/translate/figs-metaphor]])
13:20	qxb8		rc://*/ta/man/translate/figs-metonymy	ἐν αἵματι διαθήκης αἰωνίου	1	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://*/ta/man/translate/figs-metonymy]])
13:21	qj79			καταρτίσαι ὑμᾶς ἐν παντὶ ἀγαθῷ, εἰς τὸ ποιῆσαι τὸ θέλημα αὐτοῦ	1	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”
13:21	r3mi		rc://*/ta/man/translate/figs-exclusive	ποιῶν ἐν ἡμῖν	1	The word **us** refers to the author and the readers. (See: [[rc://*/ta/man/translate/figs-exclusive]])
13:21	u6iq			ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων	1	Alternate translation: “whom all people will praise forever”
13:22	wa9r			δὲ	1	**Now** marks a new section of the letter. Here the author gives his final comments to his audience.
13:22	b27j		rc://*/ta/man/translate/figs-gendernotations	ἀδελφοί	1	Here, **brothers** refers to all the believers to whom the author is writing, whether male or female. Alternate translation: “fellow believers” (See: [[rc://*/ta/man/translate/figs-gendernotations]])
13:22	d5e6			ἀνέχεσθε τοῦ λόγου τῆς παρακλήσεως	1	Alternate translation: “patiently consider what I have just written to encourage you”
13:22	l8b3		rc://*/ta/man/translate/figs-metonymy	τοῦ λόγου τῆς παρακλήσεως	1	Here, **word** stands for a message. Alternate translation: “the encouraging message” (See: [[rc://*/ta/man/translate/figs-metonymy]])
13:23	w3m2		rc://*/ta/man/translate/figs-activepassive	ἀπολελυμένον	1	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://*/ta/man/translate/figs-activepassive]])
13:24	r7kn			ἀσπάζονται ὑμᾶς οἱ ἀπὸ τῆς Ἰταλίας	1	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.
13:24	kk9c		rc://*/ta/man/translate/translate-names	τῆς Ἰταλίας	1	**Italy** is the name of a region at that time. At that time, Rome was the capital city of Italy. (See: [[rc://*/ta/man/translate/translate-names]])