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| 1 | Reference | ID | Tags | SupportReference | Quote | Occurrence | Note |
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| 2 | front:intro | xy4n | 0 | Introduction to HebrewsPart 1: General IntroductionOutline of the Book of HebrewsHebrews alternates between exposition and exhortation. To put it another way, the author switches between teaching and warning his audience. The following outline identifies which sections are which.
Who wrote the Book of Hebrews?Whoever wrote this letter did not include his name, so we cannot be sure who wrote it. People have suggested many different authors, including Paul, Luke, Barnabas, and Apollos. The author uses a masculine word to refer to himself in 11:32, but we cannot even be sure that a female author would not refer to herself with a masculine word. However, because the author uses this masculine word, the notes will also refer to the author with masculine words. Since the author did not include his name, you should not include any name in your title or translation. When was the Book of Hebrews written?Again, we cannot be sure when Hebrews was written. Some argue that the author speaks as if temple worship was currently happening and does not mention the destruction of the temple. This would suggest that Hebrews was written before the Romans destroyed the temple in AD 70. On the other hand, others argue that the author does not discuss the temple and is only interested in what the Scriptures say about the Old Testament tabernacle. What is clear is that a letter written around AD 100 quotes from Hebrews, so Hebrews must have been written before then. So, Hebrews was probably written somewhere between AD 50 and 100. To whom was the Book of Hebrews written?At one point, most scholars thought that Hebrews was written primarily to Jews who had become Christians and who lived in Jerusalem. They argued for this because the book uses the Old Testament so much and says that Jesus’ work is greater than any Old Testament sacrifices. They suggest that “those from Italy” whom the author mentions in 13:24 are living in Italy. More recently, some scholars have argued that Hebrews was written for an audience of both Jews and non-Jews who had become Christians who possibly lived in Rome. They argue for this because the author does not refer to the current temple and does not attack Judaism. For this argument, “those from Italy” (13:24) are originally from Italy but live somewhere else. Since both of these arguments can explain details about Hebrews, it is best for the translator to avoid picking one option and making decisions based on it. What is the Book of Hebrews about?Hebrews is a “word of exhortation” (13:22) that emphasizes the greatness of Jesus and his work and encourages the audience to persevere in trusting him. There are three primary explanations for why the author sent this letter. First, the audience could be experiencing temptation to become Jews (if they were originally Gentiles) or to participate in the sacrificial system again (if they were originally Jews). They might be tempted because they felt guilty and wanted a visible sacrifice to atone for them, or they might be experiencing persecution and desire the safety of being Jewish, which the Romans considered a protected religious status. Second, the audience could be experiencing shame and dishonor from the culture they were living in. Gentiles called Christians “atheists” because they believed in only one God, and Christians were also considered to be dangerous because they did not swear loyalty to Caesar, the “Lord.” In response, they might be tempted to conceal or abandon what they believed. Third, the audience could be experiencing a lack of intensity and interest in what they believed. In other words, as time went on, what they believed became less important to their lives. Whether the author is exhorting his audience not to return to Judaism or not becomes important for some translation decisions, including what to name this book. Given that there are at least three plausible situations that explain what the author was concerned about, it is recommended that you do not base translation decisions on any one specific option. It is better to use general language, just like the author of Hebrews does. In the end, what is clear is that Hebrews explains how Jesus functions as a high priest to save his people, and he is the only priest and savior that matters. The author wants the audience to believe this more and more. How should the title of this book be translated?Translators may choose to call this book by its traditional title, “Hebrews” or “The Letter to the Hebrews.” Or they may choose a title that focuses more on the contents of the letter, such as “A Word of Exhortation” (see the notes on 13:22) or “Sermon to Christians” or “Sermon to Jewish Christians.” (See: [[rc://*/ta/man/translate/translate-names]]) Part 2: Important Religious and Cultural ConceptsWhat does it mean for Jesus to be the “Son” of God?In 1:2, the author first speaks of Jesus as “Son,” and he continues to use “Son” for Jesus throughout the letter. This is a special title for Jesus that emphasizes his close relationship with his “Father.” The “Father” and the “Son,” together with the “Holy Spirit,” are God. So, the title “Son” indicates that Jesus is God and is closely related to his “Father,” who is God. The author quotes from Old Testament passages that used “son” to indicate the special relationship between the king of Israel and God. Because the author applies these passages to Jesus, “Son” also indicates that Jesus is the king of the world. The author eventually states that those who believe in Jesus become “sons” as well (see 12:5–10), which means they are Jesus’ “brothers” (see 2:11–12). Therefore, “Son” is a very important title for Jesus and should be preserved in translation if at all possible. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) What is a “covenant”?A “covenant” is a solemn agreement between people or groups. Covenants usually included a description of the relationship between the two parties, stipulations or requirements, and blessings for doing what the covenant required and curses for breaking the covenant. God made a “covenant” like this with Abraham, the ancestor of the Israelites, and he renewed this covenant with the people of Israel when he brought them out of Egypt. In the Old Testament, God promised that he would make a “new covenant” (see how 8:8–12 quotes from Jeremiah 31:31–34). The author of Hebrews argues that God made this new covenant through Jesus (see the first mention of “covenant” in 7:22). Believers are now part of this new covenant, and the author exhorts them to be faithful to it. (See: [[rc://*/tw/dict/bible/kt/covenant]]) What is a “high priest”?A “high priest” was the leader of the priests in Israel. The priests were descended from a man named “Aaron,” and God would appoint one of these priests to be the leader, or “high priest.” This high priest was the only priest allowed to go into the most sacred, inner part of the tabernacle. He entered there once a year to make a special offering to God to take care of sins. The author identifies Jesus as a “high priest” because he is the one who goes to the most sacred place to take care of sins. Consider using a word or phrase that refers to a person who is the greatest or most important priest. (See: [[rc://*/tw/dict/bible/kt/highpriest]]) What is the “tabernacle”?The “tabernacle” was a large tent that God had Moses and the Israelites make. It was a sacred place where God revealed himself to his people and came close to them. The tabernacle had a courtyard and a tent structure that included two rooms, a Holy Place and a Most Holy Place. Priests often entered the Holy Place, but the Most Holy Place was where the high priest entered one time only every year. The author gives a brief description of this tabernacle and what was in it in 9:1–7. You can read God’s instructions for the tabernacle in Exodus 25–27, 30, and you can read about how the Israelites made it in Exodus 36–38. This tabernacle was the place where the priests presented sacrifices and worshiped God. Later, the kings of Israel built a temple for God, and they made its structure match the tabernacle. (See: [[rc://*/tw/dict/bible/kt/tabernacle]]) What is the Day of Atonement?When the author refers to a high priest “entering,” presenting blood, or doing something “once a year,” he is referring to the “Day of Atonement.” You can read about this yearly ritual in Leviticus 16. On this day, the high priest would slaughter a bull and a goat. He would take the blood from these animals into the Most Holy Place and sprinkle it there before God. Then, he would take another goat, lay his hands on it, and send it out into the wilderness. Finally, someone would burn the carcasses of the slaughtered bull and goat outside the camp area. In this way, the high priest would atone for his own sins and the people’s sins. The author describes what Jesus does as a high priest by comparing it to what the high priest did in the tabernacle. When and where does Jesus make atonement in Hebrews?Scholars debate when and where Jesus’ acted as a high priest to make atonement. First, some argue that the author is using symbols to describe Jesus’ death on the cross. In this case, Jesus acted as a high priest when he died on earth. Second, some argue that Jesus functions like the high priest on the Day of Atonement by both slaughtering the sacrifice and then presenting the blood in the sanctuary. In this case, Jesus acted as a high priest when he died on earth and also when he presented his blood in the heavenly sanctuary after he ascended to heaven. Third, some argue that Jesus acts as a high priest only when he presents his blood in the heavenly sanctuary. In this case, when he dies on the cross, he is acting like the bull or goat on the Day of Atonement but not like the high priest. He then acts like the high priest when he presents his blood in the heavenly sanctuary. This is an important issue because it affects word choices. When the author is referring to Jesus’ life on earth, should the translator use words that sound “priestly”? Consider carefully what each verse is saying about Jesus and his work. If possible, your translation should allow all of the above interpretations. What does the author’s description of heaven mean?Scholars debate what the author means when he speaks of a throne, tabernacle, and city in heaven. There are three common ways to understand what he means. First, these things could be symbols that the author uses to describe being near God. In this case, the author describes God’s presence in various ways to emphasize various aspects of what God’s presence is like. Second, these things could be metaphors that refer to “heaven,” the place where God dwells. In this case, the author uses these things that people understand to describe something that people cannot fully understand now: what heaven is like. Third, these things could exist within heaven. In other words, the author could be generally describing structures and places within heaven. For all three of these options, the author does describe heaven with language related to throne, tabernacle, and city, so you should preserve the author’s descriptions. If possible, your translation should allow for all three of the above interpretations. (See: [[rc://*/tw/dict/bible/kt/heaven]]) Part 3: Important Translation IssuesHow should verbs that refer to God speaking Scripture be translated?Throughout Hebrews, the author quotes the Old Testament many times. In most cases, he says that God “speaks” the words from the Old Testament. He attributes the quotes sometimes to the Father, sometimes to the Son, and sometimes to the Holy Spirit. If it is possible, you should use words that refer to someone “speaking” when you translate the introductions to the quotations. The fact that God “speaks” or “talks” in the Scriptures is an important part of the message of Hebrews. What does “blood” refer to in Hebrews?Hebrews refers frequently to “blood.” When the author refers to “blood” from animals that had been sacrificed, he is speaking about how the “blood” would be drained from the animal into a container and then taken into the tabernacle. When he speaks about Jesus’ “blood,” especially when he says that Jesus offered his “blood,” it is less clear exactly what he means. First, he could be referring to the physical blood of Jesus, which he shed on the cross when he died. Second, he could be using the word “blood” to refer in general to Jesus’ suffering and death. In this case, he could offer this death at the moment when he died or when he ascended to heaven. Third, he could be using the word “blood” to refer to Jesus’ resurrected life. In this case, Jesus offered this life when he ascended into heaven. Since “blood” is an important concept in Hebrews, and because it connects Jesus’ work with the sacrifices of the old covenant, you should preserve language that refers to blood. If your language distinguishes between blood in the body and shed blood, it is probably best to refer to shed blood. (See: [[rc://*/tw/dict/bible/kt/blood]]) How should the different phrases used to describe dealing with sins be translated?The author uses many different phrases to refer to the forgiveness or removal of sins: “purification for sins” (1:3), sacrifices “for sins” (5:1, 3; 10:12), sacrifices “on behalf of sins” (7:27; 10:18, 26; 13:11), “annulment of sin” (9:26), “to bear sins” (9:28), “to take away sins” (10:4, 11). Each of these phrases refer to how a sacrifice or some other act deals with sins. This suggests that the author does not think that there is one way only that sacrifices deal with sins; rather, each phrase emphasizes a different aspect. You should preserve the different phrases as much as possible instead of harmonizing them. How should “perfection” and “perfect” be translated?The author of Hebrews uses “perfection” words frequently, both for believers and for Jesus. Since he describes Jesus as being “perfected” (see 2:10; 5:9), the words cannot refer to becoming sinless or holy, since Jesus was always “without sin” (see 4:15). There are three primary options. First, “perfection” could refer to becoming a priest. In this case, Jesus becomes a priest when he is “perfected,” and believers also become priests or at least like priests. Second, “perfection” could refer to getting close to God, which would include entering heaven and God’s presence. In this case, Jesus is “perfected” when he enters heaven, and believers too will be “perfected” when they enter heaven. Third, “perfection” could refer generally to a person becoming what they were meant to be. So, Jesus is “perfected” when he becomes the priest that God wanted him to be. Believers are “perfected” when they become what God wants them to be, which would include being faithful and holy. The UST generally follows this third option. Consider what words in your language could indicate “perfection” for both Jesus and believers. (See: [[rc://*/tw/dict/bible/other/perfect]]) Does the author use words for sacred spaces and buildings consistently?In 9:1–8, the author refers to the earthly tabernacle and names its parts: there was a “first tent,” called “Holy Place,” and a “second tent,” named “Holy of Holies.” Together, these make up “the earthly holy place.” However, the rest of the letter only refers to the “holy places” and to a “tabernacle.” Most likely, 9:1–8 uses terminology taken from the Old Testament. The rest of the letter uses the author’s own labels. There is a great deal of debate about whether the author thought the heavenly tabernacle had one or two rooms. Most likely, the “holy places” refers to the inner, most sacred room, while the “tabernacle” refers to the whole sanctuary. The “holy places” could be one part of the “tabernacle,” or the “holy places” could make up the entire “tabernacle.” Consider what words or phrases can consistently translate “holy places” and “tabernacle.” However, you may need to use different words or phrases in 9:1–8. See the notes on verses where these terms appear. (See: [[rc://*/tw/dict/bible/kt/tabernacle]]) What version of the Old Testament does the author quote from?Most modern Old Testaments are translated from Hebrew, the language that ancient Israelites spoke. However, many years before Jesus came, the Old Testament was translated into Greek, the language that most people in the Roman empire spoke. Many Jews who lived in cities throughout the empire used one of these Greek translations, since they mostly spoke Greek. The author of Hebrews also seems to use one of these Greek translations for his quotations. Because of this, sometimes his quotations from the Old Testament differ from what you might read in a modern translation of the Old Testament passage. Further, sometimes the author does not directly quote a passage but simply summarizes or paraphrases it. In these cases, the words will again be different than what you might read in the Old Testament. Because of all that, whenever the author quotes or summarizes the Old Testament, you should not make your translation match what you might find in a translation of the Old Testament. Instead, you should translate the words that you find without trying to make them match. How should “we” and “you” be translated?Throughout the letter, “we” includes the author and the audience unless a note specifies otherwise. Similarly, “you” is always plural unless a note specifies otherwise. (See: [[rc:///ta/man/translate/figs-exclusive]] and [[rc:///ta/man/translate/figs-yousingular]]) What are the major issues in the text of the Book of Hebrews?In the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations that your readers may be familiar with to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://*/ta/man/translate/translate-textvariants]])
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| 3 | 1:intro | aaf9 | 0 | Hebrews 1 General NotesStructure and Formatting
Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 1:5, 7–13, which are quotations from books of poetry in the Old Testament. Special Concepts in this ChapterGod speaking scriptureIn this chapter, the author quotes the Old Testament seven times. Each time, he says that God is the one who speaks the words, and God speaks them to or about the Son or the angels. The audience would have recognized that these quotations came from the Old Testament, but the author wished to introduce them as words that God himself said and says. He can do this because he believed that God is the author of the entire Old Testament, since he is the one who spoke through the prophets (see 1:1). In your translation, you should express these quotations as words that God says. If your readers would not recognize that God is speaking quotations from the Old Testament, you could identify the quotations for your readers in footnotes or in some other way. Old Testament quotationsWhen the author quotes from the Old Testament, he uses a Greek translation that is sometimes different than the original Hebrew version that most modern translations use for the Old Testament. This is particularly obvious in 1:6, which quotes from the Greek version of Deuteronomy 32:43. In other places, the author may paraphrase or loosely quote the Old Testament. Since the author chose to use these forms of the quotations, you should represent the words the author uses, not the words that may be found in an Old Testament with which you are familiar. (See: [[rc://*/ta/man/translate/writing-quotations]]) The Son and the FatherIn this chapter, the author refers to the “Son” and several times speaks of God as “Father.” These are important terms for two persons 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]]) AngelsThe author mentions “angels” many times in this chapter. In his culture, everyone knew about “angels.” They were spiritual beings who could appear in human form. Some people talked about good and evil angels. The author only speaks about the good angels in this chapter. These angels serve and worship God, and they do whatever God tells them to do. Some scholars think that the author is arguing against people who said that Jesus was an angel. More likely, the author wishes to prove that Jesus the Son is God, and he uses the angels to do that. The author thinks that the angels are between humans and God in power and position. If the Son is above the angels, that means he must be God. (See: [[rc://*/tw/dict/bible/kt/angel]]) Important Figures of Speech in this ChapterRhetorical questionsThe author asks rhetorical questions in 1:5, 13–14. He is not asking these questions because he wants the audience to provide him with information. Rather, he is asking these questions because he wants the audience to think about how they are acting and what they are thinking. The questions encourage them to think along with the author. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://*/ta/man/translate/figs-rquestion]]) ParallelismsIn the Old Testament, good poetry often included two parallel lines that expressed one idea in two different ways. When the author quotes the Old Testament, he often includes this kind of parallelism. Since both lines contribute to the meaning of the idea, it is best to preserve the parallelism. If your readers would find it confusing, however, you could combine the two parallel lines into one idea. See the notes on each instance of parallel lines for translation options. (See: [[rc://*/ta/man/translate/figs-parallelism]]) InheritingIn 1:2, 4, 14, the author uses language related to “inheriting” or being an “heir.” In the author’s culture, children often “inherited” property or money when their parents died. In these verses, the author uses the “inheriting” language metaphorically to refer to receiving something from God. In this chapter, the metaphor does not imply that someone must die for the person to “inherit.” If possible, preserve this metaphor, since it is an important concept in Hebrews. See the notes on each verse for translation options. (See: [[rc:///tw/dict/bible/kt/inherit]] and [[rc:///ta/man/translate/figs-metaphor]]) Other Possible Translation Difficulties in this ChapterDescriptions of the Son in 1:3In 1:3, the author describes the Son as “the brightness of God’s glory” and the “exact representation of God’s being.” Both of these phrases identify the Son as God and as unique. In other words, these phrases are the author’s way of saying that the Son is God, but God is not just the Son. Carefully consider how you translate these phrases, and be sure that your translation makes it clear that the Son is God, but God is not just the Son. The author uses images and metaphors to express the idea, so consider using similar images and metaphors. | |||
| 4 | 1:1 | dhcr | rc://*/ta/man/translate/figs-doublet | πολυμερῶς καὶ πολυτρόπως πάλαι | 1 | Here, the phrase In many portions shows that God did not speak just once. Rather, he spoke often throughout the time period called long ago. Then, the phrase 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]]) | |
| 5 | 1:1 | c7us | rc://*/ta/man/translate/figs-infostructure | πολυμερῶς καὶ πολυτρόπως πάλαι, ὁ Θεὸς, λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις | 1 | Here, the phrase In many portions and in many ways long ago describes how God “spoke” to our fathers. If it would be helpful in your language, 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]]) | |
| 6 | 1:1 | ct15 | rc://*/ta/man/translate/grammar-connect-time-sequential | λαλήσας | 1 | Here, the phrase having spoken introduces an action that took place before the actions that take place in the next verse (1:2). Use a form that introduces action that takes place before something else. Alternate translation: “after speaking” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) | |
| 7 | 1:1 | in2c | rc://*/ta/man/translate/translate-kinship | τοῖς πατράσιν | 1 | Here, the phrase our fathers refers to the Israelites who were alive before Jesus lived on earth. Not all members of 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]]) | |
| 8 | 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). 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 us through a Son at the last of these days. This Son is the one whom” (See: [[rc://*/ta/man/translate/figs-parallelism]]) | |
| 9 | 1:2 | scr8 | rc://*/ta/man/translate/figs-idiom | ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων | 1 | Here, the phrase 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. Alternate translation: “in his last period in the history of the world” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 10 | 1:2 | d386 | rc://*/ta/man/translate/guidelines-sonofgodprinciples | Υἱῷ | 1 | Here, the word Son is an important title for Jesus, the Son of God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) | |
| 11 | 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 it would be helpful in your language, 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]]) | |
| 12 | 1:2 | ovmc | rc://*/ta/man/translate/figs-metaphor | ἔθηκεν κληρονόμον πάντων | 1 | Here the author speaks as if Jesus were a child who would receive property passed on by the parent 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he appointed owner of all things” or “he appointed to be the one who will rule over all things” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 13 | 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 it would be helpful in your language, you could make it clearer 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. 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]]) | |
| 14 | 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 of 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]]) | |
| 15 | 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 as being 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 it would be helpful in your language, you could state the meaning plainly. 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]]) | |
| 16 | 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “preserving all the things” or “supporting all things” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 17 | 1:3 | ms8z | rc://*/ta/man/translate/figs-metonymy | τῷ ῥήματι τῆς δυνάμεως αὐτοῦ | 1 | Here, the word word refers to speaking “words” or “messages.” It does not refer to one word that the Son speaks. If it would be helpful in your language, 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]]) | |
| 18 | 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 of 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]]) | |
| 19 | 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 it would be helpful in your language, 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]]) | |
| 20 | 1:3 | uym0 | rc://*/ta/man/translate/figs-synecdoche | ἐν δεξιᾷ τῆς Μεγαλωσύνης | 1 | Here, the phrase 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 it would be helpful in your language, 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]]) | |
| 21 | 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 it would be helpful in your language, 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]]) | |
| 22 | 1:3 | awjd | rc://*/ta/man/translate/figs-explicit | ἐν ὑψηλοῖς | 1 | Here, the phrase on high identifies the location of the right of the Majesty, which is where the Son sat down. This location is in heaven. If it would be helpful in your language, 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/figs-explicit]]) | |
| 23 | 1:4 | x4bh | γενόμενος | 1 | Here, the words having become could introduce: (1) an explanation of what “sitting at God’s right” side (1:3) means. Alternate translation: “thus, he has become” (2) a result that comes from “sitting at God’s right hand” (1:3). Alternate translation: “so, he has become” or “therefore, he has become” | ||
| 24 | 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” | ||
| 25 | 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 to what name he is referring, 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]]) | |
| 26 | 1:4 | qt7q | rc://*/ta/man/translate/figs-metaphor | κεκληρονόμηκεν | 1 | Here the author speaks as if Jesus were a child who would receive property that a parent passes on to their heir 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he has received” or “God has given him” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 27 | 1:4 | uu4s | rc://*/ta/man/translate/figs-ellipsis | παρ’ αὐτοὺς | 1 | The author is leaving out some of the words that in many languages a sentence would need in order to be complete. 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 sentence, you could include them here. Alternate translation: “than their names” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 28 | 1:5 | d964 | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word For introduces the support or basis that proves that the Son is “superior to the angels” (1:4). The supporting statements that For introduces can be found in 1:5–14. If it would be helpful in your language, you could use a word or phrase that introduces support or basis for a claim. Alternate translation: “Here is the proof for that:” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 29 | 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 it would be helpful in your language, 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]]) | |
| 30 | 1:5 | pzkc | rc://*/ta/man/translate/writing-quotations | τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων & καὶ πάλιν | 1 | Here the author quotes the Old Testament Scriptures. He does not introduce the quotations as quotations, but instead he introduces them as words that God has spoken to his Son, not to angels. However, the audience would have understood that these were quotations from the Old Testament. The first quotation comes from Psalm 2:7, and the second quotation comes from 2 Samuel 7:14. Since the author introduces these quotations as words that God has said to his Son, not to angels, you should introduce these quotations as words that someone has 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 quotation to a first quotation. Alternate translation: “For to which of the angels did he ever speak … And” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 31 | 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 as one who became God’s son when he began to rule. 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 it would be helpful in your 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]]) | |
| 32 | 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 this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “Today I have fathered you, my son” (See: [[rc://*/ta/man/translate/figs-parallelism]]) | |
| 33 | 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]]) | |
| 34 | 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 this would not be good poetry in your culture, and if the repetition would be confusing, 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]]) | |
| 35 | 1:6 | u0km | rc://*/ta/man/translate/grammar-connect-logic-contrast | δὲ πάλιν | 1 | Here, the word 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 it would be helpful in your language, 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]]) | |
| 36 | 1:6 | n7ph | rc://*/ta/man/translate/writing-quotations | δὲ πάλιν & λέγει | 1 | Here the author quotes from the Old Testament Scriptures. He does not introduce it as a quotation but instead as words that God has spoken to angels about his Son. However, the audience would have understood that this was a quotation from the Old Testament, here from the Greek translation of Deuteronomy 32:43. Since the author introduces this quotation as words that God has said to the angels, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. The phrase But again was a normal way in the author’s culture to introduce another quotation. Alternate translation: “Further … God declares” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 37 | 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]]) | |
| 38 | 1:6 | llcd | rc://*/ta/man/translate/figs-infostructure | ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει | 1 | Here, the word 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]]) | |
| 39 | 1:6 | b4s2 | rc://*/ta/man/translate/figs-metaphor | τὸν πρωτότοκον | 1 | Here, the phrase 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; they are everyone who believes in him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “his honored Son” or “his first Son” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 40 | 1:6 | lnxs | εἰς τὴν οἰκουμένην | 1 | Here, the phrase the world could refer to: (1) the “world that is coming” (see 2:5), which is heaven or the heavenly world. In this case, the verse refers to Jesus’ 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’ incarnation or to his return to earth at the end. Alternate translation: “into our world” | ||
| 41 | 1:6 | b6dy | rc://*/ta/man/translate/figs-imperative3p | καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ | 1 | Here the author of 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]]) | |
| 42 | 1:7 | bwuh | rc://*/ta/man/translate/writing-quotations | καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει | 1 | Here the author quotes from the Old Testament. He does not introduce it as a quotation but instead as words that God has spoken about angels. However, the audience would have understood that this was a quotation from the Old Testament, here from the Greek translation of Psalm 104:4. Since the author introduces this quotation as words that God has said about the angels, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. The word And was a normal way in the author’s culture to introduce another quotation. Alternate translation: “On the one hand, with regard to the angels, God declares,” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 43 | 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 this would not be good poetry in your culture, and if repetition would be confusing, 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]]) | |
| 44 | 1:7 | wqd8 | rc://*/ta/man/translate/writing-pronouns | ὁ ποιῶν & αὐτοῦ & αὐτοῦ | 1 | Here, the words The one and his refer to God. If it would be helpful in your language, you could make the reference explicit. Alternate translation: “God makes his … his” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 45 | 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 it would be helpful in your language, 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]]) | |
| 46 | 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” | ||
| 47 | 1:7 | isd8 | rc://*/ta/man/translate/figs-metaphor | ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα | 1 | Here the author of the quotation speaks as if God turned his angels into spirits and into flames of fire. He speaks in this way to identify what the angels are like and to show that God made them like that. If it would be helpful in your language, 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]]) | |
| 48 | 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 it would be helpful in your language, 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]]) | |
| 49 | 1:8 | nk2j | rc://*/ta/man/translate/grammar-connect-logic-contrast | δὲ | 1 | Here, the phrase But on the other hand introduces a contrast with what God said about the angels in 1:7. The author contrasts the fact that God has created the angels with how the Son rules forever. If it would be helpful in your language, 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]]) | |
| 50 | 1:8 | yp11 | rc://*/ta/man/translate/figs-ellipsis | πρὸς & τὸν Υἱόν | 1 | The author is leaving out some of the words that in many languages a sentence would need in order to be complete. He does not include “he says” because he used these words in the previous verse (1:7). If it would be helpful in your language, you could include “he says” here. Alternate translation: “with regard to the Son, he says” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 51 | 1:8 | p1xx | rc://*/ta/man/translate/writing-quotations | πρὸς & τὸν Υἱόν | 1 | Here and in the next verse, the author quotes from the Old Testament. He does not introduce it as a quotation but instead as words that God has spoken about his Son. However, the audience would have understood that this was a quotation from the Old Testament, here from Psalm 45:6–7. Since the author introduces this quotation as words that God has said about his Son, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “with regard to the Son, God declares” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 52 | 1:8 | jlql | πρὸς & τὸν Υἱόν | 1 | Here, the phrase 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” | ||
| 53 | 1:8 | b155 | rc://*/ta/man/translate/guidelines-sonofgodprinciples | τὸν Υἱόν | 1 | The word Son is an important title for Jesus, the Son of God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) | |
| 54 | 1:8 | jqi7 | rc://*/ta/man/translate/figs-yousingular | σου | 1 | Since the word Your refers to one person, the Son, it is singular here. (See: [[rc://*/ta/man/translate/figs-yousingular]]) | |
| 55 | 1:8 | ewm4 | rc://*/ta/man/translate/figs-metonymy | ὁ θρόνος σου | 1 | Since a throne is a special seat reserved only for a king, who rules, here the word throne refers to what the person on the throne does, which is to rule. If it would be helpful in your language, you could express the idea by referring to “rule” or “reign.” Alternate translation: “Your reign” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 56 | 1:8 | qi4x | rc://*/ta/man/translate/figs-exclamations | ὁ Θεὸς | 1 | Here, the word God directly addresses and names to whom the word your in the quote refers. Use a form in your language that indicates direct address. Alternate translation: “O God” or “you who are God” (See: [[rc://*/ta/man/translate/figs-exclamations]]) | |
| 57 | 1:8 | eg09 | rc://*/ta/man/translate/figs-idiom | εἰς τὸν αἰῶνα τοῦ αἰῶνος | 1 | Here, the phrase forever {and} ever indicates that something lasts forever or does not come to an end. The words {and} ever are added to the word forever to emphasize how long forever is. If it would be helpful in your language, you could use a comparable idiom or express the idea plainly. Alternate translation: “lasts forever” or “never ends” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 58 | 1:8 | k4cf | rc://*/ta/man/translate/figs-metonymy | ἡ ῥάβδος τῆς εὐθύτητος ῥάβδος τῆς βασιλείας αὐτοῦ | 1 | Here, the word scepter refers to the rule of the person who has the scepter. If it would be helpful in your language, you could express the idea by referring to the person’s “rule” or “reign.” Alternate translation: “the rule of righteousness is the rule of his kingdom” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 59 | 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 of 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]]) | |
| 60 | 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 it would be helpful in your language, you could continue to use you instead. Alternate translation: “your” (See: [[rc://*/ta/man/translate/figs-123person]]) | |
| 61 | 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]]) | |
| 62 | 1:9 | p5va | rc://*/ta/man/translate/figs-yousingular | ἠγάπησας & ἐμίσησας & σε & σου & σου | 1 | Since the words You, your, you, and your refer to one person, the Son, all forms of you in this verse are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) | |
| 63 | 1:9 | ollt | rc://*/ta/man/translate/figs-abstractnouns | δικαιοσύνην & ἀνομίαν | 1 | If your language does not use abstract nouns for the ideas of righteousness and lawlessness, you could express the idea by using adjectives 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]]) | |
| 64 | 1:9 | lu3m | rc://*/ta/man/translate/figs-doublet | ἔχρισέν & ὁ Θεός, ὁ Θεός σου | 1 | Here the quotation repeats the word 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 the repetition would be confusing in your language, you could express the idea by using God once and emphasizing the phrase in another way. Alternate translation: “the God whom you serve has anointed” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 65 | 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 it would be helpful in your language, 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]]) | |
| 66 | 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 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “has honored and empowered you so that you exult” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 67 | 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 it would be helpful in your language, 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]]) | |
| 68 | 1:9 | h3ne | rc://*/ta/man/translate/figs-abstractnouns | ἀγαλλιάσεως | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 69 | 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]]) | |
| 70 | 1:10 | nsd4 | rc://*/ta/man/translate/writing-quotations | καί | 1 | Here and in the next two verses, the author quotes from the Old Testament. He uses And to indicate that these are more words that God says “with regard to the Son” (see 1:8). The audience would have understood that this was a quotation from the Old Testament, here from Psalm 102:25–27. Since the author introduces this quotation as words that God has said about the Son, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “God says further,” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 71 | 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 this would not be good poetry in your culture, and if the repetition would be confusing, 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]]) | |
| 72 | 1:10 | yp0w | rc://*/ta/man/translate/figs-yousingular | σὺ & ἐθεμελίωσας & σού | 1 | Since the words you and your refer to one person, the Son, you and your are singular here. (See: [[rc://*/ta/man/translate/figs-yousingular]]) | |
| 73 | 1:10 | tmu5 | rc://*/ta/man/translate/figs-explicit | κατ’ ἀρχάς | 1 | Here, the phrase 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 it would be helpful in your language, you could make this idea more explicit. Alternate translation: “when everything began to exist” or “at the beginning of the creation” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 74 | 1:10 | klk9 | rc://*/ta/man/translate/figs-exclamations | Κύριε | 1 | Here, the word Lord directly addresses and names who you in the quote is. Use a form in your language that indicates direct address. Alternate translation: “O Lord” (See: [[rc://*/ta/man/translate/figs-exclamations]]) | |
| 75 | 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “perfectly set up the earth” or “made the earth” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 76 | 1:10 | r19v | rc://*/ta/man/translate/figs-metonymy | τῶν χειρῶν σού | 1 | Here, the word hands refers to the power and action that a person has by which to do works. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “of your power” or “that you powerfully did” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 77 | 1:11 | a6le | rc://*/ta/man/translate/writing-pronouns | αὐτοὶ ἀπολοῦνται & πάντες & παλαιωθήσονται | 1 | Here, the words They and they refer to the “earth” and the “heavens” mentioned in 1:10, which together refer to everything that God has made. If it would be helpful in your language, you could clarify what They and 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]]) | |
| 78 | 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]]) | |
| 79 | 1:11 | g0dt | rc://*/ta/man/translate/figs-yousingular | σὺ & διαμένεις | 1 | Since the phrase you yourself refers to one person, the Son, you yourself is singular here. (See: [[rc://*/ta/man/translate/figs-yousingular]]) | |
| 80 | 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 it would be helpful in your language, you could use a comparable simile or express the idea plainly. Alternate translation: “they will all fall apart like an old shirt” or “they will eventually come to nothing” (See: [[rc://*/ta/man/translate/figs-simile]]) | |
| 81 | 1:12 | iar0 | rc://*/ta/man/translate/figs-yousingular | ἑλίξεις & σὺ & εἶ & σου | 1 | Since the words you, yourself, and your refer to one person, the Son, all forms of you in this verse are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) | |
| 82 | 1:12 | ienx | rc://*/ta/man/translate/writing-pronouns | αὐτούς & ἀλλαγήσονται | 1 | Just as in the previous verse, the words them and they here refer to the “earth” and the “heavens,” which identify everything that God has created. If it would be helpful in your language, you could make what them and they refer to 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]]) | |
| 83 | 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 this would not be good poetry in your culture, and if the repetition would be confusing, 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]]) | |
| 84 | 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 it would be helpful in your language, you could use a comparable simile or express the idea plainly. Alternate translation: “as a worn shirt you will throw them in a corner, and as an old shirt they will be taken off” or “you will remove them, and they will be exchanged” (See: [[rc://*/ta/man/translate/figs-simile]]) | |
| 85 | 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 on 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]]) | |
| 86 | 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 this would not be good poetry in your culture, and if the repetition would be confusing, 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]]) | |
| 87 | 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]]) | |
| 88 | 1:12 | v5mf | rc://*/ta/man/translate/figs-idiom | ἔτη σου οὐκ ἐκλείψουσιν | 1 | Here, the phrase 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 it would be helpful in your language, 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]]) | |
| 89 | 1:13 | pqs9 | rc://*/ta/man/translate/writing-quotations | πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε | 1 | Here the author quotes from the Old Testament. He does not introduce it as a quotation but instead as words that God has spoken to his Son, not to angels. However, the audience would have understood that this was a quotation from the Old Testament, specifically from Psalm 110:1. Since the author introduces the quotation as words that God has said to his Son, not to angels, you should introduce the quotations as words that someone has or has not said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “But to which of the angels has he ever spoken the words” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 90 | 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 only said these words to his own Son. If it would be helpful in your language, you could express the idea with a strong negation. See how translated the similar question in 1:5. Alternate translation: “But God has never said to any of the angels, ‘Sit at my right hand until I make your enemies a footstool for your feet.’” (See: [[rc://*/ta/man/translate/figs-rquestion]]) | |
| 91 | 1:13 | z0me | rc://*/ta/man/translate/writing-pronouns | εἴρηκέν ποτε | 1 | Here, he refers to God the Father. If it would be helpful in your language, you could make what he refers to explicit. Alternate translation: “has God ever said” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 92 | 1:13 | k8j9 | rc://*/ta/man/translate/figs-yousingular | κάθου & σου & σου | 1 | Since the words Sit and your refer to one person, the Son, all forms of “you” in this verse are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) | |
| 93 | 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 it would be helpful in your language, you could make this idea more explicit. See how you translated the similar words in 1:3. Alternate translation: “Sit to rule at my right hand” or “Take the place of honor and authority at my right hand” (See: [[rc://*/ta/man/translate/translate-symaction]]) | |
| 94 | 1:13 | ee35 | rc://*/ta/man/translate/figs-synecdoche | ἐκ δεξιῶν μου | 1 | Here, the phraseat 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 it would be helpful in your language, 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]]) | |
| 95 | 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 this means that God will conquer and shame all the enemies of the Son. If it would be helpful in your language, you could state the meaning plainly. 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]]) | |
| 96 | 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 it would be helpful in your language, 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]]) | |
| 97 | 1:14 | dbg8 | rc://*/ta/man/translate/writing-pronouns | εἰσὶν | 1 | Here, they refers to the “angels” in 1:13. If it would be helpful in your language, you could refer to the “angels” explicitly. Alternate translation: “Are the angels” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 98 | 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 on 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]]) | |
| 99 | 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to receive salvation from God” or “to be given salvation by God” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 100 | 1:14 | fgs4 | τοὺς μέλλοντας | 1 | Alternate translation: “those who are about” or “those who are destined” | ||
| 101 | 1:14 | id6k | rc://*/ta/man/translate/figs-abstractnouns | κληρονομεῖν σωτηρίαν | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 102 | 2:intro | s2gd | 0 | Hebrews 2 General NotesStructure and Formatting
Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 2:6–8, 12–13, which are quotations from the Old Testament. Special Concepts in this ChapterAngelsIn this chapter, the author continues to speak about angels. In 2:2, he refers to a tradition that says that God gave the law to Moses through angels. Then, in 2:5–9, he shows that Jesus, not angels, is the one who rules the “world that is coming.” In fact, Jesus came for the sake of humans, not for angels (2:16). Again, the author is not attacking angels. Instead, he uses angels, whom everyone knows are powerful and important, to show how much more important are Jesus and the salvation he offers. Translate “angels” the way you did in the previous chapter. (See: [[rc://*/tw/dict/bible/kt/angel]]) Jesus as high priestIn 2:17, the author first refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. The author simply introduces the title “high priest” here, but he will develop the idea later. So, do not include any extra information here, but carefully consider how to translate “high priest” so that it fits with what the author later says about Jesus as a high priest. (See: [[rc://*/tw/dict/bible/kt/highpriest]]) Important Figures of Speech in this ChapterKinship languageThroughout this chapter, the author uses kinship language to describe those who believe in Jesus. They are God’s “sons” or “children” (2:10, 13–14), Jesus’ “brothers” (2:11–12, 17), and each is a “descendant of Abraham” (2:16). As God’s children, they are Jesus’ brothers and part of the family of Abraham, who is Jesus’ ancestor. The idea that believers are part of God’s family is important in Hebrews and in 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]]) Other Possible Translation Difficulties in this ChapterWho is the “man” in the quotation from Psalm 8?In 2:6–8, the author quotes from Psalm 8:4–6. The psalm refers to “man” and “son of man.” In the context of the psalm itself, these words use the masculine singular form to refer to humans in general. However, Jesus used the phrase “Son of Man” to refer to himself during his earthly ministry. Some scholars argue that the author of Hebrews quotes “son of man” from Psalm 8 because he is using it to refer to Jesus directly. Others argue that the author uses “son of man” and “man” in the psalm quotation to refer to humans in general but then applies what the psalm says is true about humans to Jesus, who is the only human who is now “crowned with honor and glory” (2:9). Since the author never refers to Jesus as “Son of Man,” this second option is probably correct. Consider how you can translate “man” and “son of man” in the psalm quotation so that they can apply first to humans in general and then to Jesus in particular. | |||
| 103 | 2:1 | x7px | rc://*/ta/man/translate/grammar-connect-logic-result | διὰ τοῦτο | 1 | Here the author introduces a result or implication from what he said about the Son and the angels in 1:1–14. Because God now speaks through his Son, who is greater than the angels, the audience needs to give attention. If it would be helpful in your language, you could use a word or phrase that draws an inference from the previous chapter. Alternate translation: “Because God is speaking through his Son” or “Because of all that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 104 | 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” | ||
| 105 | 2:1 | ol8m | rc://*/ta/man/translate/figs-infostructure | δεῖ περισσοτέρως προσέχειν ἡμᾶς | 1 | Here, the phrase 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]]) | |
| 106 | 2:1 | a2af | rc://*/ta/man/translate/figs-explicit | δεῖ περισσοτέρως προσέχειν ἡμᾶς | 1 | Here the author does not specify what this is far more necessary than. 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 is necessary for us to give far more attention that we have been giving” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 107 | 2:1 | wzt9 | rc://*/ta/man/translate/figs-abstractnouns | προσέχειν | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 108 | 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 on the person doing the hearing. If you must state who did the action, the author implies that he and the audience did it. Alternate translation: “to the things that we heard” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 109 | 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 it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. 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]]) | |
| 110 | 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). This reason continues into the next verse (2:3). If it would be helpful in your language, 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]]) | |
| 111 | 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]]) | |
| 112 | 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 it would be helpful in your language, you could make this 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]]) | |
| 113 | 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 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]]) | |
| 114 | 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 of 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]]) | |
| 115 | 2:2 | y2y7 | rc://*/ta/man/translate/figs-doublet | παράβασις καὶ παρακοὴ | 1 | Here, the words 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 the repetition would be confusing, 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]]) | |
| 116 | 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 it would be helpful in your language, 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]]) | |
| 117 | 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). So, he does not include what we escape because he stated it in the last verse. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “will we escape the penalty” or “will we escape just punishment” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 118 | 2:3 | vond | rc://*/ta/man/translate/grammar-connect-condition-hypothetical | ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας | 1 | Here, the phrase 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 it would be helpful in your language, you could use a form that introduces a possibility. Alternate translation: “will we escape if we neglect so great a salvation” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) | |
| 119 | 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 of 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]]) | |
| 120 | 2:3 | dmsh | rc://*/ta/man/translate/figs-metonymy | τηλικαύτης & σωτηρίας? ἥτις | 1 | Here, the word salvation 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 it would be helpful in your language, 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]]) | |
| 121 | 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 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]]) | |
| 122 | 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 on the people doing the confirming. Alternate translation: “those who heard confirmed to us” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 123 | 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; the word wonders emphasizes that these acts are amazing or unusual; the word 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 testimonies in another way. Alternate translation: “by many and various miracles” or “by many signs and various miracles” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 124 | 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 of 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]]) | |
| 125 | 2:4 | jsav | rc://*/ta/man/translate/writing-pronouns | αὐτοῦ | 1 | Here, the word 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]]) | |
| 126 | 2:5 | i3bh | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word For primarily introduces a new topic into the discussion. However, it may also indicate that what the author says about this new topic supports or gives a basis for an earlier claim. If this is so, For could introduce support for the claim in 2:1 about the need to “give attention,” or it could introduce support for the arguments in 1:5–14 about how the Son is superior to the angels. If it would be helpful in your language, you could use a word or phrase that introduces a new section, or you could leave For untranslated. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 127 | 2:5 | rqr9 | rc://*/ta/man/translate/figs-explicit | τὴν οἰκουμένην τὴν μέλλουσαν | 1 | Here, the word world is the same word that is translated “world” in 1:6, and the author probably has the same world in mind here. He specifies that it is coming, which means that humans on earth do not yet experience this world but will experience it some day, when Jesus comes back. If it would be helpful in your language, you could express the idea in the same way you did in 1:6 and include the idea that humans will someday experience this world. Alternate translation: “the new world that God will give us” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 128 | 2:5 | bztr | rc://*/ta/man/translate/figs-exclusive | λαλοῦμεν | 1 | Here, the word 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 it would be helpful in your language, 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]]) | |
| 129 | 2:6 | jh56 | rc://*/ta/man/translate/writing-quotations | διεμαρτύρατο & πού τις λέγων | 1 | Here and in the next two verses, the author quotes from the Old Testament. He intentionally uses vague words to introduce the quotation, and he does not identify who wrote the words or where they could be found. The quotation comes from Psalm 8:4–6. Since the author intentionally avoids giving information about where the quotation comes from, you should not include such information in your translation. If your readers would not know where the quote comes from, you could include the reference in a footnote. Alternate translation: “you can read these words in the Scriptures:” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 130 | 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 it would be helpful in your language, 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]]) | |
| 131 | 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 this would not be good poetry in your culture, and if the repetition would be confusing, 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]]) | |
| 132 | 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), 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]]) | |
| 133 | 2:6 | j50u | rc://*/ta/man/translate/figs-yousingular | μιμνῄσκῃ & ἐπισκέπτῃ | 1 | Since the author of the quotation is speaking to God, the word you in this verse is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) | |
| 134 | 2:6 | wkd9 | rc://*/ta/man/translate/figs-idiom | υἱὸς ἀνθρώπου | 1 | In the culture of the quotation’s author, the phrase 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 it would be helpful in your language, 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]]) | |
| 135 | 2:6 | e47v | rc://*/ta/man/translate/figs-ellipsis | υἱὸς ἀνθρώπου | 1 | The author is leaving out some of the words that in many languages a sentence would need in order to be complete. He does not include “what is” because he used these words in the first part of the sentence. If it would be helpful in your language, you could include these words here. Alternate translation: “what is a son of man” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 136 | 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, the word you in this verse is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) | |
| 137 | 2:7 | q9rb | rc://*/ta/man/translate/figs-gendernotations | αὐτὸν & αὐτόν | 1 | Just as in 2:6, the word 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]]) | |
| 138 | 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 it would be helpful in your language, 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]]) | |
| 139 | 2:7 | s6dd | rc://*/ta/man/translate/figs-explicit | βραχύ τι | 1 | Here, the phrase a little could refer primarily to place or to time. The author eventually applies the phrase to how Jesus was lower than the angels for a little time (see 2:9). However, the quotation itself suggests that humans have a place that is a little lower. If that is true, then the author later uses a little to refer to time in a play on words. You could express a little so that it refers to: (1) place. Alternate translation: “a little bit” (2) time. Alternate translation: “for a little while” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 140 | 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, together, they formed a crown to be placed on the head of a king to signify his power and authority. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you gave him great glory and honor” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 141 | 2:7 | tjn6 | rc://*/ta/man/translate/figs-abstractnouns | δόξῃ καὶ τιμῇ | 1 | If your language does not use abstract nouns for the ideas of 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]]) | |
| 142 | 2:7 | z8ub | rc://*/ta/man/translate/figs-doublet | δόξῃ καὶ τιμῇ | 1 | Here, the words 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 you do not have two words that express this particular meaning, and if the repetition would be confusing, you could use one word or phrase here. Alternate translation: “with glory” or “with glorious honor”(See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 143 | 2:7 | nee4 | rc://*/ta/man/translate/translate-textvariants | τιμῇ | 1 | After the word honor, many ancient manuscripts add the clause “and you have put him over the works of your hands.” This clause is in the psalm that the author quotes from (see Psalm 8:6). However, most likely the author did not include this clause because it was not important to the point he is making. Later, scribes probably added the clause because they knew that it was in the Psalm. If possible, do not include the clause here. (See: [[rc://*/ta/man/translate/translate-textvariants]]) | |
| 144 | 2:8 | yn89 | rc://*/ta/man/translate/figs-yousingular | ὑπέταξας | 1 | Since the author of the quotation is speaking to God, here the word you is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) | |
| 145 | 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “You made him control all things” or “You gave him authority over all things” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 146 | 2:8 | ac9f | rc://*/ta/man/translate/figs-gendernotations | αὐτοῦ & αὐτῷ & αὐτῷ | 1 | Just as in 2:6–7, the words 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]]) | |
| 147 | 2:8 | sq9i | rc://*/ta/man/translate/writing-quotations | ἐν τῷ γὰρ ὑποτάξαι τὰ πάντα | 1 | Here, the phrase 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 it would be helpful in your language, 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]]) | |
| 148 | 2:8 | nwci | rc://*/ta/man/translate/writing-pronouns | ἀφῆκεν | 1 | Here, the word he refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God left” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 149 | 2:8 | rf44 | rc://*/ta/man/translate/figs-doublenegatives | οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον | 1 | Here, the phrase nothing not means that there are no exceptions to how all things will be subjected to him. If it would be helpful in your language, 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]]) | |
| 150 | 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 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]]) | |
| 151 | 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 it would be helpful in your language, you could use a comparable phrase that describes how Jesus had less status and power than angels during his incarnate life. See how you translated this clause in 2:7. Alternate translation: “who had a little less status than the angels” or “who was a little less important than the angels” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 152 | 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 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]]) | |
| 153 | 2:9 | ck8i | rc://*/ta/man/translate/figs-explicit | βραχύ τι | 1 | Here, the phrase a little could refer primarily to place or to time. Here, it is likely that the author uses the phrase to show that Jesus was lower than the angels for a little time. However, the phrase in the quotation in 2:7 suggested that humans have a place that is a little lower. If that is true, then the author 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-explicit]]) | |
| 154 | 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, together, they formed a crown to be placed on the head of a king to signify his power and authority. If it would be helpful in your language, you could state the meaning plainly. See how you translated this phrase in 2:7. Alternate translation: “given great glory and honor” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 155 | 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 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]]) | |
| 156 | 2:9 | oe0n | rc://*/ta/man/translate/figs-abstractnouns | δόξῃ καὶ τιμῇ | 1 | If your language does not use abstract nouns for the ideas of 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]]) | |
| 157 | 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 it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “because he suffered death” or “because he experienced death” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 158 | 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 of 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]]) | |
| 159 | 2:9 | bgrc | rc://*/ta/man/translate/figs-abstractnouns | χάριτι Θεοῦ | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 160 | 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he might experience death” or “he participate in death (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 161 | 2:9 | yyoa | rc://*/ta/man/translate/figs-abstractnouns | γεύσηται θανάτου | 1 | If your language does not use an abstract noun for the idea of death, you could express the idea by using a verb such as “die.” Alternate translation: “he might experience dying” or “he might die” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 162 | 2:10 | bwa6 | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word For introduces an explanation of how and why Jesus “tastes of death on behalf of everyone.” If it would be helpful in your language, you could use a phrase that introduces an explanation, or you could leave For untranslated. Alternate translation: “Now” or “Here is why that happened:” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 163 | 2:10 | fjmw | rc://*/ta/man/translate/writing-pronouns | αὐτῷ | 1 | Here, the word him refers to God the Father, who is the one who “perfects” the founding leader, who is Jesus. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “for God the Father” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 164 | 2:10 | dp82 | rc://*/ta/man/translate/figs-infostructure | πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν, διὰ παθημάτων τελειῶσαι. | 1 | Here, the phrase 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]]) | |
| 165 | 2:10 | ou87 | πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα | 1 | Here, the phrase 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 it would be helpful in your language, you could make it clearer that the phrase having brought emphasizes the beginning of the “bringing.” Alternate translation: “having started bringing many sons into glory” | ||
| 166 | 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “having given glory to many sons” or “having oriented many sons toward glory” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 167 | 2:10 | l95y | rc://*/ta/man/translate/figs-gendernotations | πολλοὺς υἱοὺς | 1 | Here, the phrase 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 it would be helpful in your language, you could use a word or phrase that identifies everyone who believes, both male and female. Alternate translation: “the many sons and daughters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 168 | 2:10 | scid | rc://*/ta/man/translate/translate-kinship | πολλοὺς υἱοὺς | 1 | Here, the word sons refers to everyone who believes. Just as Jesus is a son of God the Father (see 1:2), those who believe in him are also sons of God. While they are not sons eternally, like Jesus is, they are adopted as sons when they believe. This is an important idea in Hebrews, so preserve the language of kinship if possible. If it would be helpful in your language, 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]]) | |
| 169 | 2:10 | nkus | rc://*/ta/man/translate/figs-abstractnouns | εἰς δόξαν | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 170 | 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 it would be helpful in your language, 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]]) | |
| 171 | 2:10 | l321 | rc://*/ta/man/translate/figs-abstractnouns | τῆς σωτηρίας αὐτῶν | 1 | If your language does not use an abstract noun for the idea of salvation, you could express the same idea in another way. Alternate translation: “who saves them” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 172 | 2:11 | ky9v | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word For introduces an explanation of how believers can be called “sons” (see 2:10) and of why Jesus suffered in order to save these “sons.” If it would be helpful in your language, you could use a word or phrase that does introduce an explanation, or you could leave For 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]]) | |
| 173 | 2:11 | jy9p | rc://*/ta/man/translate/figs-explicit | ὅ & ἁγιάζων, καὶ οἱ ἁγιαζόμενοι | 1 | Here, the phrase the one who sanctifies refers to Jesus, and the phrase those who are being sanctified refers to believers. If it would be helpful in your language, you could these ideas more explicit. Alternate translation: “the one who sanctifies, Jesus, and we who are being sanctified” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 174 | 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 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]]) | |
| 175 | 2:11 | bj7i | rc://*/ta/man/translate/figs-explicit | ἐξ ἑνὸς πάντες | 1 | Here, the word 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]]) | |
| 176 | 2:11 | ul23 | rc://*/ta/man/translate/writing-pronouns | οὐκ ἐπαισχύνεται | 1 | Here, the word he refers back to the the one who sanctifies, who is Jesus. If it would be helpful in your language, you could make explicit that the pronoun refers to Jesus. Alternate translation: “Jesus is not ashamed” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 177 | 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 it would be helpful in your language, you could express the meaning positively. Alternate translation: “he is proud” (See: [[rc://*/ta/man/translate/figs-litotes]]) | |
| 178 | 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 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]]) | |
| 179 | 2:11 | a8h9 | rc://*/ta/man/translate/figs-gendernotations | ἀδελφοὺς | 1 | Although the word brothers is masculine, the author is using it to refer to all believers, both men and women. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 180 | 2:11 | gacv | rc://*/ta/man/translate/translate-kinship | ἀδελφοὺς αὐτοὺς καλεῖν | 1 | In 2:10, believers are called sons of God; here believers are called brothers of Jesus. The words sons and brothers both 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 it would be helpful in your language, 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]]) | |
| 181 | 2:12 | y2es | rc://*/ta/man/translate/writing-quotations | λέγων | 1 | Here the author quotes from the Old Testament. He does not introduce it as a quotation but instead as words that Jesus the Son has spoken to God about his brothers. However, the audience would have understood that this was a quotation from the Old Testament, here from Psalm 22:22. Since the author introduces this quotation as words that the Son has spoken to God, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “as you can see when he says,” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 182 | 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 this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. The author of Hebrews particularly focuses on the word brothers, so be sure to include that term in your translation. Alternate translation: “I will sing praise to you in the midst of my brothers” (See: [[rc://*/ta/man/translate/figs-parallelism]]) | |
| 183 | 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]]) | |
| 184 | 2:12 | e88p | rc://*/ta/man/translate/figs-metonymy | τὸ ὄνομά σου | 1 | Here, the word name refers to what the person who has that name is like. If it would be helpful in your language, you could express the idea by referring to what a person is like. Alternate translation: “who you are” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 185 | 2:12 | yh0b | rc://*/ta/man/translate/figs-gendernotations | τοῖς ἀδελφοῖς μου | 1 | Although the word brothers is masculine, the author of the quotation is using it to refer to all those who worship God, both men and women. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “to my brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 186 | 2:12 | bui0 | rc://*/ta/man/translate/translate-kinship | τοῖς ἀδελφοῖς μου | 1 | Just as in 2:11, the author refers to believers as brothers of Jesus, which identifies believers as part of God’s family. This is an important idea in Hebrews, so preserve the language of kinship if possible. See how you translated brothers in 2:11. Alternate translation: “to the people who are like my brothers” (See: [[rc://*/ta/man/translate/translate-kinship]]) | |
| 187 | 2:13 | dx1q | rc://*/ta/man/translate/writing-quotations | καὶ πάλιν | -1 | Here the author quotes from the Old Testament. He does not introduce them as quotations but instead as words that Jesus the Son has spoken. However, the audience would have understood that these are quotations from the Old Testament. The first quotation comes from Isaiah 8:17, and the second quotation comes from Isaiah 8:18. Since the author introduces these quotation as words that the Son has spoken, you should introduce the quotations as words that someone has said. If your readers would not know that the quotations are from the Old Testament, you could include a footnote or use some other form to identify the quotations. Alternate translation: “And again he says … And again he says,” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 188 | 2:13 | s1fp | rc://*/ta/man/translate/writing-pronouns | αὐτῷ | 1 | Here, the word him refers to God the Father. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 189 | 2:13 | y4vb | rc://*/ta/man/translate/figs-exclamations | ἰδοὺ, ἐγὼ | 1 | Here, the word Behold draws attention to I and the little children. It asks the audience to pay special attention to what follows. If it would be helpful in your language, 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]]) | |
| 190 | 2:13 | xap9 | rc://*/ta/man/translate/translate-kinship | τὰ παιδία | 1 | Here, the phrase little children refers to everyone who believes. Just as Jesus is a “son” of God the Father (see 1:2), those who believe in him are also children of God (see also 2:10). Being little children who belong to God means that believers are part of God’s family and siblings of Jesus. This is an important idea in Hebrews, so preserve the language of kinship if possible. If it would be helpful in your language, 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]]) | |
| 191 | 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. 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 it would be helpful in your language, 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]]) | |
| 192 | 2:14 | qj3d | rc://*/ta/man/translate/translate-kinship | τὰ παιδία | 1 | Here, the phrase little children refers back to the phrase as it appears in the quotation in the previous verse (see 2:13). See how you translated it there. Alternate translation: “the people who are like God’s little children” (See: [[rc://*/ta/man/translate/translate-kinship]]) | |
| 193 | 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 helpful 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]]) | |
| 194 | 2:14 | fy7a | rc://*/ta/man/translate/writing-pronouns | τῶν αὐτῶν | 1 | Here, the phrase the same things refers back to flesh and blood. If it would be helpful in your language, you could make this connection explicit. Alternate translation: “the same flesh and blood” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 195 | 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 of 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]]) | |
| 196 | 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 is based on death. In other words, the power comes from the fact that people experience death, which can be used to control them. In this case, the power of death partly comes from the “fear of death” (see 2:15). Alternate translation: “who uses death to have power” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 197 | 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 of 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]]) | |
| 198 | 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 is the fear of death and how Jesus completely takes away the power that this fear can hold. If it would be helpful in your language, you could state the meaning plainly. 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]]) | |
| 199 | 2:15 | w0x1 | rc://*/ta/man/translate/figs-infostructure | ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου, διὰ παντὸς τοῦ ζῆν, ἔνοχοι ἦσαν δουλείας | 1 | If it would be helpful in your language, you could arrange these elements in a different way. Alternate translation: “might release as many as were held in slavery to fear of death throughout all their lives” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 200 | 2:15 | cp8e | rc://*/ta/man/translate/figs-abstractnouns | φόβῳ θανάτου | 1 | If your language does not use abstract nouns for the ideas of 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]]) | |
| 201 | 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 on the person doing the holding. If you must state who did the action, you could use an indefinite subject, or you could state that the devil did it. Alternate translation: “experienced slavery” or “the devil held in slavery” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 202 | 2:16 | c31g | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word 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 it would be helpful in your language, 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]]) | |
| 203 | 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 offspring of Abraham. He does not take hold of angels.” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 204 | 2:16 | meaw | rc://*/ta/man/translate/figs-metaphor | οὐ & ἐπιλαμβάνεται & ἐπιλαμβάνεται. | 1 | Here, the phrase take hold of could refer to: (1) how someone takes someone by the hand or the shoulder and leads them where they need to go. The author speaks in this way to refer to how someone helps or takes care of other people. 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/figs-metaphor]]) | |
| 205 | 2:16 | hasp | σπέρματος | 1 | Here, the word offspring is a singular noun that refers to many descendants. It may be more natural in your language to use a plural form. Alternate translation: “descendants” | ||
| 206 | 2:16 | yy68 | rc://*/ta/man/translate/translate-kinship | σπέρματος Ἀβραὰμ | 1 | Here, the phrase offspring of Abraham refers to those who are descended from Abraham, which are the Israelites or Jews. However, the author applies a promise made to Abraham to his audience, whether they were Jews or not (see 6:13–20). Because of this, he thinks that each person who believes in Jesus receives the promise and is a offspring of Abraham. In your translation, make it clear that offspring 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 offspring of Abraham” or “each one whom God considers an offspring of Abraham” (See: [[rc://*/ta/man/translate/translate-kinship]]) | |
| 207 | 2:17 | b0o3 | rc://*/ta/man/translate/grammar-connect-logic-result | ὅθεν | 1 | Here, the phrase from which introduces an inference or conclusion based on what the author has argued, particularly what he wrote in 2:16. Because Jesus focuses on “the descendants of Abraham,” he is obligated to become like them. If it would be helpful in your language, 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]]) | |
| 208 | 2:17 | agw2 | rc://*/ta/man/translate/figs-explicit | 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 it would be helpful in your language, you could use a word or phrase that refers to a necessity. Alternate translation: “it was necessary for him” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 209 | 2:17 | v3pw | rc://*/ta/man/translate/figs-gendernotations | τοῖς ἀδελφοῖς | 1 | Although the word brothers is masculine, the author is using it to refer to all those who believe in Jesus, both men and women. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “his brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 210 | 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. Alternate translation: “the people who are like his brothers” (See: [[rc://*/ta/man/translate/translate-kinship]]) | |
| 211 | 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 of 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]]) | |
| 212 | 2:18 | gqfo | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word For introduces an explanation of how Jesus functions as “a merciful and faithful high priest.” If it would be helpful in your language, 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]]) | |
| 213 | 2:18 | jnzj | rc://*/ta/man/translate/figs-rpronouns | αὐτὸς | 1 | Here, the word himself emphasizes Jesus in order to set up the comparison with everyone else who is tempted. If it would be helpful in your language, 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]]) | |
| 214 | 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 on the person or thing doing the tempting. If you must state who did the action, you could use an 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]]) | |
| 215 | 2:18 | a3a6 | πέπονθεν αὐτὸς, πειρασθείς | 1 | Here, the phrase 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” | ||
| 216 | 3:intro | mu26 | 0 | Hebrews 3 General NotesStructure and Formatting
Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 3:7b–11, 15, which are quotations from the Old Testament. Special Concepts in this Chapter“Today”The quotation from Psalm 95 includes the word “today.” The author mentions “today” again in 3:13, 15. In both of these verses, he refers to how we always call the current day “today.” So, anything that happens during the time we call “today” must happen every day, since every day is “today.” In this way, the author shows that the quotation from Psalm 95 applies to his audience every day. In these verses, translate “today” with a word or phrase that someone would use for the current day. (See: [[rc://*/tw/dict/bible/other/biblicaltimeday]]) RestThe quotation from Psalm 95 includes the word “rest.” In the context of the Psalm, this “rest” probably refers to the land that God promised to give to the Israelites. However, scholars debate what the author of Hebrews means when he uses the word “rest.” This is important because the author speaks much more about “rest” in chapter 4. There are two major options for what “rest” could mean: (1) “rest” could refer to how people rest, that is, to the state or experience of “resting.” (2) “rest” could refer to the place where people rest. For the author of Hebrews, this place of “rest” is either in heaven or on a renewed earth. Before you choose how to translate “rest,” consider reading Hebrews 4:1–11 so that you can decide what the author means when he uses “rest.” (See: [[rc://*/tw/dict/bible/other/rest]]) Important Figures of Speech in this ChapterThe “house” in 3:1–6In 3:1–6, the author refers to a “house.” In the author’s culture, “house” could refer to a building that people live in, or it could refer to a “household” or a group of related people. In these verses, the author uses both meanings of “house.” In 3:2, 5–6, “house” refers to a group of related people, God’s people. In 3:3–4, “house” refers to a building that people live in. In these verses, the author uses a “house” (the building) as an example to explain more about the “house” (the people). If you do not have a word that could mean both “building” and “people,” you may need to express “house” with two different words. If so, you will need to make sure that your readers know that the author is comparing a building to people, especially in 3:3–4. (See: [[rc://*/tw/dict/bible/other/house]]) Rhetorical questionsThe author asks several questions in this chapter (see 3:16–18). He is not asking these questions because he wants the audience to provide him with information. Rather, he is asking these questions because he wants the audience to think about the quotation from Psalm 95. In 3:16–17, the second question in each verse answers the first question. In 3:18, the second half of the question answers the first half of the question. For ways to translate these questions, see the notes on 3:16–18. (See: [[rc://*/ta/man/translate/figs-rquestion]]) Other Possible Translation Difficulties in this ChapterThe quotation from Psalm 95David wrote Psalm 95 many years after the events that the psalm refers to. You can read the story about these events in Num 14:1–38 (see also the related story in Exodus 17:1–7). In these stories, the Israelites complain and disobey God, and God punishes them. David refers back to these stories to encourage the Israelites, whom he ruled, to act differently. He wanted them to listen to and obey God. The author of Hebrews quotes what David wrote for a similar reason. He wants to encourage his audience to listen to and obey God, and he shows that what David wrote still applies to his audience. Consider reading the Old Testament stories and Psalm 95 before translating this chapter. See the notes for places where the author refers directly to Psalm 95 or to the Old Testament stories. (See: [[rc://*/ta/man/translate/writing-quotations]]) What does “for 40 years” modify?In 3:10, “for 40 years” tells how long the Israelites saw God’s works. However, in 3:17, it refers to the time during which God “was very angry” with the Israelites. This is not a contradiction, because the author knew that the Israelites saw God’s works and that God was very angry with them during the same period of “40 years.” There is no need to harmonize these two verses. | |||
| 217 | 3:1 | m1cv | rc://*/ta/man/translate/grammar-connect-logic-result | ὅθεν | 1 | Here, the word Therefore introduces an inference from what the author has said about Jesus in 2:5–18. If it would be helpful in your language, 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]]) | |
| 218 | 3:1 | tp7e | rc://*/ta/man/translate/figs-gendernotations | ἀδελφοὶ | 1 | Although the word brothers is masculine, the author is using it to refer to all believers, both men and women. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 219 | 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]]) | |
| 220 | 3:1 | wb5f | κλήσεως ἐπουρανίου | 1 | Here, the word heavenly could indicate that the calling (1) comes from “heaven” (see how God’s voice comes from heaven in 12:25–26). Alternate translation: “of a calling from heaven” (2) directs us toward “heaven.” Alternate translation: “of a calling to heaven” or “of a calling to enter heaven” | ||
| 221 | 3:1 | zma3 | rc://*/ta/man/translate/figs-explicit | τὸν ἀπόστολον | 1 | Here, the word apostle refers to someone who has been sent. In this passage, it does not refer to any of the 12 “apostles.” If it would be helpful in your language, you could use a descriptive phrase instead of the word you normally use for the 12 “apostles.” Alternate translation: “the sent one” or “the ambassador” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 222 | 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 it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “the apostle and high priest whom we confess” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 223 | 3:2 | m4dh | rc://*/ta/man/translate/writing-pronouns | τῷ ποιήσαντι | 1 | Here, the phrase the one who appointed refers to God the Father. If it would be helpful in your language, you could make explicit that this phrase refers to God the Father. Alternate translation: “to God, who appointed” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 224 | 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. It is possible that he is thinking of that verse or directly referencing it. However, he does not introduce the words as a quotation or indicate that he is referring to another text. So, you should not include any quotation information in your translation. If you wish to refer to Numbers 12:7, you could do so with a footnote. (See: [[rc://*/ta/man/translate/figs-extrainfo]]) | |
| 225 | 3:2 | eqp7 | rc://*/ta/man/translate/figs-metaphor | ἐν τῷ οἴκῳ αὐτοῦ | 1 | Here, the word house refers to a group of people, in this case the Israelites. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “among God’s tribe” or “in his clan” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 226 | 3:2 | k4u8 | rc://*/ta/man/translate/writing-pronouns | τῷ οἴκῳ αὐτοῦ | 1 | The pronoun his refers to God. If this is not clear for your readers, you could use the person's name here. Alternate translation: “the house of God” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 227 | 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). 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]]) | |
| 228 | 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. In that same way, 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]]) | ||
| 229 | 3:3 | b1zp | rc://*/ta/man/translate/writing-pronouns | οὗτος | 1 | Here, the phrase this one refers to Jesus, the Son. If it would be helpful in your language, you could make explicit that the pronoun refers to Jesus. Alternate translation: “Jesus” or “this Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 230 | 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 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]]) | |
| 231 | 3:3 | yl7d | rc://*/ta/man/translate/figs-abstractnouns | πλείονος & δόξης | 1 | If your language does not use an abstract noun for the idea of glory, you could express the idea by using an adjective such as “glorious.” Alternate translation: “to be declared more glorious” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 232 | 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 of 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]]) | |
| 233 | 3:3 | i68f | τοῦ οἴκου & αὐτόν | 1 | Here the author uses the word house plainly 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 itself” | ||
| 234 | 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 on the person doing the building. Alternate translation: “someone built every house” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 235 | 3:4 | aya1 | πᾶς & οἶκος | 1 | Here, just as in 3:3, the author uses the word house plainly 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 here the author is drawing a comparison between people and houses. Alternate translation: “every structure” | ||
| 236 | 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 way 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]]) | |
| 237 | 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, the author uses words that are very similar to the Greek translation of Numbers 12:7. It is possible that he is thinking of that verse or directly referencing it. However, he does not introduce the words as a quotation or indicate that he is referring to another text. So, you should not include any quotation information in your translation. If you wish to refer to Numbers 12:7, you could use a footnote to do so. (See: [[rc://*/ta/man/translate/figs-extrainfo]]) | |
| 238 | 3:5 | d57q | rc://*/ta/man/translate/figs-metaphor | ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ | 1 | Here, the word house refers to a group of people, in this case the Israelites. See how you translated house in Hebrews 3:2. Alternate translation: “among God’s entire tribe” or “in his entire clan” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 239 | 3:5 | uz5d | rc://*/ta/man/translate/writing-pronouns | αὐτοῦ | 1 | Here, the word his refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God’s” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 240 | 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: (1) specifically to what God the Father says about Jesus. Alternate translation: “of the things that would be spoken about Jesus in the future” (2) generally to the good news about Jesus. Alternate translation: “of the good news that would be spoken in the future” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 241 | 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 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]]) | |
| 242 | 3:6 | nsfg | rc://*/ta/man/translate/figs-ellipsis | Χριστὸς & ὡς Υἱὸς | 1 | The author is leaving out some of the words that in many languages a sentence would need in order to be complete. 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]]) | |
| 243 | 3:6 | dgt5 | rc://*/ta/man/translate/guidelines-sonofgodprinciples | Υἱὸς | 1 | The word Son is an important title for Jesus, the Son of God. See how you translated this word in 1:2. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) | |
| 244 | 3:6 | pfrj | rc://*/ta/man/translate/figs-metaphor | ἐπὶ τὸν οἶκον αὐτοῦ | 1 | The phrase over the house is a spatial metaphor that indicates that the Son rules or is in charge of the house. This phrase contrasts with how Moses was “in his entire house” (see 3:5). If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “in charge of the house” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 245 | 3:6 | djm7 | rc://*/ta/man/translate/figs-metaphor | ἐπὶ τὸν οἶκον αὐτοῦ, οὗ οἶκός ἐσμεν ἡμεῖς | 1 | Here, the word house refers to a group of people, in this case God’s people. See how you translated house in 3:2. Alternate translation: “over his clan (whose clan we are” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 246 | 3:6 | x89x | rc://*/ta/man/translate/writing-pronouns | αὐτοῦ, οὗ | 1 | Here, the words *his and whose refer to God. If it would be helpful in your language, you could make explicit that the pronouns refer to God. Alternate translation: “God’s … whose” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 247 | 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, about Jesus, and about 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]]) | |
| 248 | 3:6 | tlak | rc://*/ta/man/translate/grammar-connect-condition-hypothetical | ἐσμεν & 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: “are, given that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) | |
| 249 | 3:6 | i340 | rc://*/ta/man/translate/figs-metaphor | κατάσχωμεν | 1 | Here the author speaks of persistently doing something something as if it were holding firmly onto an object. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “we continue strongly in” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 250 | 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 of confidence and hope, you could express those ideas by using 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]]) | |
| 251 | 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 it would be helpful in your language, you could use a more natural construction. Alternate translation: “the confidence and the boasting concerning our hope” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 252 | 3:7 | qry7 | rc://*/ta/man/translate/grammar-connect-logic-result | διό | 1 | Here, the word Therefore introduces an exhortation that is based on the claim from the previous verse that we are his “house” as long as “we hold fast” (see 3:6). If it would be helpful in your language, 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]]) | |
| 253 | 3:7 | c4sl | rc://*/ta/man/translate/writing-quotations | καθὼς λέγει τὸ Πνεῦμα τὸ Ἅγιον | 1 | Here and in the next four verses, the author quotes from the Old Testament. The audience would have understood that this was a quotation from the Old Testament, here from Psalm 95:7b–11, which refers to a story that can be found in Numbers 14:1–38. See the chapter introduction for more information about this story. Since the author introduces this quotation as words that the Holy Spirit says, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “as says the Holy Spirit” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 254 | 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]]) | |
| 255 | 3:7 | vjjn | rc://*/ta/man/translate/writing-pronouns | αὐτοῦ | 1 | Here, the word his refers to God the Father. This means that the Holy Spirit speaks about the Father’s voice. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God the Father’s” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 256 | 3:8 | gl2k | rc://*/ta/man/translate/figs-idiom | μὴ σκληρύνητε τὰς καρδίας ὑμῶν | 1 | When someone “hardens their heart,” it means that they become stubborn and refuse 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 plainly. Alternate translation: “do not be stubborn” or “do not be headstrong” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 257 | 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), there is another story that the author of the quotation may be referring to. In Exodus 17:1–7, the Israelites are thirsty while they are in the wilderness, and they “provoke” and “test” God by complaining. God provides water for them, and Moses names one of the places where they were testing” (see Exodus 17:7). It is quite possible that the author of the quotation is thinking about this story. If it would be helpful in your language, 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]]) | |
| 258 | 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 of provocation, you could express the idea by using a verb such as “provoke.” Alternate translation: “when God was provoked” or “when they provoked God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 259 | 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 it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “the day when they tested God” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 260 | 3:9 | i3wb | rc://*/ta/man/translate/translate-kinship | οἱ πατέρες ὑμῶν | 1 | Here, the phrase 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]]) | |
| 261 | 3:9 | bbzv | rc://*/ta/man/translate/figs-gendernotations | οἱ πατέρες ὑμῶν | 1 | Although the word fathers is masculine, it refers to any ancestors, both male and female. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “your fathers and mothers” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 262 | 3:9 | td5w | rc://*/ta/man/translate/figs-doublet | ἐπείρασαν & ἐν δοκιμασίᾳ | 1 | Here, the words 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 the repetition would be confusing, 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]]) | |
| 263 | 3:9 | fg7n | rc://*/ta/man/translate/figs-explicit | καὶ εἶδον τὰ ἔργα μου | 1 | Here, the clause 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]]) | |
| 264 | 3:10 | qap2 | rc://*/ta/man/translate/figs-infostructure | τεσσεράκοντα ἔτη | 1 | Here, the phrase for 40 years goes with the end of the previous verse and tells how long “they saw my works”(3:9). You could include these words at the end of verse 9, or you could include them here in verse 10 and show with punctuation that they belong with the previous sentence. (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 265 | 3:10 | bfu5 | rc://*/ta/man/translate/figs-quotesinquotes | εἶπον, ἀεὶ πλανῶνται τῇ καρδίᾳ; αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου; | 1 | If it would be helpful in your language, you could translate this 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]]) | |
| 266 | 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 this would not be good poetry in your culture, and if the repetition would be confusing, 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]]) | |
| 267 | 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “They are not following me” or “They always disobey me” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 268 | 3:10 | rmqh | rc://*/ta/man/translate/figs-metonymy | τῇ καρδίᾳ | 1 | In the author’s culture, the word hearts refers to the places where humans think and plan. If it would be helpful in your language, you could refer part of the human body where your culture believes that humans think and plan, or express the idea plainly. Alternate translation: “in their minds” or “in what they plan” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 269 | 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “how I want them to conduct their lives” or “what I value” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 270 | 3:11 | mu48 | rc://*/ta/man/translate/grammar-connect-words-phrases | ὡς | 1 | Here, the word 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]]) | |
| 271 | 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 of wrath, you could express the idea by using an adjective such as “wrathful” or “angry.” Alternate translation: “when I was wrathful” or “angrily” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 272 | 3:11 | kl9e | rc://*/ta/man/translate/figs-quotesinquotes | ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου. | 1 | If it would be helpful in your language, you could translate this direct quotation as an indirect quotation. Alternate translation: “I swore in my wrath that … if they will enter into my rest!” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) | |
| 273 | 3:11 | h967 | rc://*/ta/man/translate/grammar-connect-condition-contrary | εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου | 1 | Here God uses the word 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 it would be helpful in your language, 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]]) | |
| 274 | 3:11 | c63j | rc://*/ta/man/translate/writing-oathformula | εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου | 1 | The phrase If they will enter my rest is an oath formula. This kind of oath does not complete the condition, but it implies that something bad will happen to the speaker if the condition actually happens. Use a natural way in your language to express an oath. Alternate translation: “I will be accursed if they will enter into my rest!” or “I swear that they will never enter into my rest!” (See: [[rc://*/ta/man/translate/writing-oathformula]]) | |
| 275 | 3:11 | tz3l | rc://*/ta/man/translate/figs-explicit | εἰσελεύσονται εἰς τὴν κατάπαυσίν μου | 1 | Here, the word 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]]) | |
| 276 | 3:12 | m9tf | βλέπετε | 1 | Alternate translation: “Be careful” | ||
| 277 | 3:12 | gv84 | 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 it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 278 | 3:12 | lma5 | rc://*/ta/man/translate/figs-metonymy | ἔν τινι ὑμῶν καρδία πονηρὰ ἀπιστίας | 1 | In the author’s culture, the word heart refers to the place within themselves where humans think and plan. If it would be helpful in your language, you could refer to the place where humans think in your culture or express the idea plainly. See how you translated “hearts” in 3:10. Alternate translation: “in any of you a wicked mind of unbelief” or “wicked thinking of unbelief in any of you” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 279 | 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 it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “a wicked heart that does not believe” or “a wicked and unbelieving heart” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 280 | 3:12 | d5ny | rc://*/ta/man/translate/figs-abstractnouns | ἀπιστίας | 1 | If your language does not use an abstract noun for the idea of unbelief, you could express the idea by using a verb such as “believe” or an adjective such as “unbelieving.” Alternate translation: “that does not believe” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 281 | 3:12 | msir | rc://*/ta/man/translate/grammar-connect-time-simultaneous | ἐν τῷ ἀποστῆναι | 1 | Here, the phrase in the falling away refers to something that happens at the same time as having a wicked heart of unbelief. If it would be helpful in your language, 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]]) | |
| 282 | 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in the turning away from” or “in rejecting” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 283 | 3:12 | kjm7 | rc://*/ta/man/translate/figs-explicit | Θεοῦ ζῶντος | 1 | Here, 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 it would be helpful in your language, 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-explicit]]) | |
| 284 | 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). 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]]) | |
| 285 | 3:13 | jn9s | rc://*/ta/man/translate/figs-explicit | 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 of Hebrews uses today because the author of the quotation used it, make sure that you use the same words that you used to translate today in 3:7. Alternate translation: “as long as we live in the time that we call ‘this day’” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 286 | 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 on what does the hardening. Alternate translation: “the deceitfulness of sin hardens no one among you” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 287 | 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 it would be helpful in your language, you could state the meaning plainly. 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]]) | |
| 288 | 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 it would be helpful in your language, 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]]) | |
| 289 | 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 of 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]]) | |
| 290 | 3:14 | znu5 | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word For introduces a reason why the audience should “exhort one another”(see 3:13). If it would be helpful in your language, 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]]) | |
| 291 | 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. 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]]) | |
| 292 | 3:14 | e753 | rc://*/ta/man/translate/grammar-connect-condition-hypothetical | τοῦ Χριστοῦ & 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: “of Christ, given that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) | |
| 293 | 3:14 | zskg | rc://*/ta/man/translate/figs-metaphor | βεβαίαν κατάσχωμεν | 1 | Here the author speaks of persistently believing or trusting something as if it were holding firmly onto an object. If it would be helpful in your language, you could state the meaning plainly. See how you expressed the similar idea in 3:6. Alternate translation: “we continue strongly in” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 294 | 3:14 | j3aq | rc://*/ta/man/translate/figs-abstractnouns | τὴν ἀρχὴν τῆς ὑποστάσεως | 1 | If your language does not use an abstract noun for the idea of confidence, you could express the same idea in another way. Alternate translation: “from the time when we first believed in him” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 295 | 3:14 | l9en | rc://*/ta/man/translate/figs-euphemism | μέχρι τέλους | 1 | Here, the phrase the end could: (1) be a polite way of referring to when a person dies. Alternate translation: “until our lives end” (2) refer to the end of the world, when Jesus comes back. Alternate translation: “until Jesus comes back” (See: [[rc://*/ta/man/translate/figs-euphemism]]) | |
| 296 | 3:15 | yxn7 | rc://*/ta/man/translate/figs-infostructure | ἐν τῷ λέγεσθαι | 1 | This verse could: (1) conclude the exhortations in 3:12–14 by stating when the audience should follow these exhortations. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “Do these things while it is said” (2) introduce what will be discussed in 3:16–19. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “Hear again what is said:” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 297 | 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 on the person doing the saying. If you must state who did the action, the author implies that the Holy Spirit did it (see 3:7. Alternate translation: “during the time when the Holy Spirit instructs” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 298 | 3:15 | wa11 | rc://*/ta/man/translate/writing-quotations | ἐν τῷ λέγεσθαι | 1 | Here the author uses the phrase it is said to requote a part of the quotation that he introduced earlier (see especially 3:7b–8a). If it would be helpful in your language, 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]]) | |
| 299 | 3:15 | zn0d | σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ | 1 | Since the author repeats here the same words that he quoted in 3:7b–8a, you should translate these words in exactly the same way as you did in those verses. | ||
| 300 | 3:16 | inhs | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word For introduces 3:16–19, which further explain the quotation. If it would be helpful in your language, 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]]) | |
| 301 | 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 it would be helpful in your language, 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]]) | |
| 302 | 3:16 | pwl2 | rc://*/ta/man/translate/figs-distinguish | ἀκούσαντες & ἐξελθόντες | 1 | Here, the phrases 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 which identifies, not one that simply describes. Alternate translation: “that heard … that came out” (See: [[rc://*/ta/man/translate/figs-distinguish]]) | |
| 303 | 3:16 | ldi4 | ἀκούσαντες παρεπίκραναν | 1 | The author uses the words heard and provoked to refer back to the words that the quotation used. See how you translated “hear his voice” in 3:7 and “provocation” in 3:8. Alternate translation: “who heard his voice participated in the provocation” | ||
| 304 | 3:16 | yfdd | rc://*/ta/man/translate/figs-go | οἱ ἐξελθόντες | 1 | In a context such as this, your language might say “gone out” instead of come out. Alternate translation: “the ones having gone out” (See: [[rc://*/ta/man/translate/figs-go]]) | |
| 305 | 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 it would be helpful in your language, you could express the idea by using a form that identifies those with whom he was very angry with those who sinned. Alternate translation: “you know who they are with whom he was very angry for 40 years. It was those who sinned, whose corpses fell in the wilderness.” or “with whom was he very angry for 40 years? It was with those who sinned, whose corpses fell in the wilderness.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) | |
| 306 | 3:17 | goid | προσώχθισεν τεσσεράκοντα ἔτη | 1 | The author uses the phrases was he very angry and for 40 years to refer back to the words that the quotation used. See how you translated “I was very angry” and “for 40 years” in 3:10. Alternate translation: “was he displeased for those 40 years” | ||
| 307 | 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, where God tells Moses what is going to happen to those who sinned. The phrase corpses fell refers to people dying. If it would be helpful in your language, 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]]) | |
| 308 | 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 it would be helpful in your language, 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]]) | |
| 309 | 3:18 | q16u | rc://*/ta/man/translate/writing-quotations | ὤμοσεν μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν αὐτοῦ | 1 | The author uses the clause they would not enter into his rest to refer back to the words that the quotation used. See how you translated “If they will enter into my rest” in 3:11. Alternate translation: “did he swear, ‘they will never enter into my rest,’” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 310 | 3:19 | impp | rc://*/ta/man/translate/grammar-connect-words-phrases | καὶ | 1 | Here, the word And introduces a summary or conclusion for the argument, especially for what the author has said in 3:16–18. If it would be helpful in your language, 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]]) | |
| 311 | 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 see that it was because of unbelief that they were not able to enter”(See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 312 | 3:19 | u2mo | rc://*/ta/man/translate/figs-metaphor | βλέπομεν | 1 | Here the author uses the phrase we see to refer to knowing or understanding something. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “we learn” or “we know” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 313 | 3:19 | evf1 | rc://*/ta/man/translate/figs-explicit | εἰσελθεῖν | 1 | Here the author uses the word enter to refer back to the words that the quotation used. Translate enter the same way that you did in 3:11. If it would be helpful in your language, you could make the reference back to the quotation more explicit. Alternate translation: “to enter into God’s rest” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 314 | 3:19 | x18z | rc://*/ta/man/translate/figs-abstractnouns | δι’ ἀπιστίαν | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 315 | 4:intro | u72n | 0 | Hebrews 4 General NotesStructure and Formatting
Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 4:3–5, 7, which are words from the Old Testament. Special Concepts in this ChapterGod’s restThe author continues to refer to “rest” in this chapter. This time, he also includes how God “rested” after he created everything. Continue to translate “rest” the way you did in chapter 3. (See: [[rc://*/tw/dict/bible/other/rest]]) “Today”The quotation from Psalm 95 includes the word “today.” Much like in the previous chapter, the author references “today” several times (see 4:7–8). In 4:7, he refers to how we always call the current day “today.” This means that the “rest” is available “today,” or right now. In 4:8, the author refers to “another day” that happened 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]]) Joshua, David, and the audienceIn 4:7–9, the author makes an argument that is based on sequence in time. First, Joshua led the Israelites into the promised land. Many years later, God spoke through David that people could enter the rest “today.” Finally, the author quotes these words to his audience after Jesus has died and risen 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]]) Jesus the high priestIn 4:14–15, much as in 2:17, the author refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. Here the author begins to develop that theme by showing that Jesus is a sympathetic and merciful high priest. Translate “high priest” like you did in 2:17. (See: [[rc://*/tw/dict/bible/kt/highpriest]]) Important Figures of Speech in this ChapterThe word of God as a swordIn 4:12, the author says that God’s word is “sharper than any two-edged sword,” and it can “pierce” and “divide” people’s joints and marrow and their souls and spirits. The author makes this comparison because he wants to show that God uses his “word” to discern and judge everything, even things that are very hard to know or understand. Just like a sharp sword can cut anything apart, even things that are securely fastened together, so God uses his “word” to get to the core of what every person is and thinks. If possible, preserve the comparison between God’s word and a sharp blade, since this is an important metaphor that appears in other biblical books. (See: [[rc://*/ta/man/translate/figs-metaphor]]) Other Possible Translation Difficulties in this ChapterWho “speaks” the quotations?In 4:3–5, 7, the author refers to the person who “speaks” the quotations as “he.” Since the author identified the Holy Spirit as the one who “speaks” Psalm 95, it is likely that he is referring to the Holy Spirit again as the speaker of these quotations. However, it is also possible that the author means that God, considered as a whole, speaks these quotations, or perhaps the author is avoiding identifying the speaker. If possible, preserve the ambiguity by referring simply to “he” or an unnamed person. If necessary, you could make it more explicit that the “Holy Spirit” or “God” speaks these words. (See: [[rc://*/ta/man/translate/writing-quotations]]) The logic of 4:3–7In 4:3–7, the author uses Genesis 2:2 to comment on Psalm 95:11. This is a complicated argument, and it is likely that the author is making several points. First (1), he could be identifying the “rest” as the result of God’s “works.” In other words, the “rest” is something that God enjoyed on the seventh day, after he accomplished his work. The author uses Genesis 2:2 to show that the “rest” began to exist when God created the world. This means that the “rest” to which Psalm 95:11 refers has been available since then. This explains why the author says that the “rest” remains for some to enter (see 4:6). Second (2), he could be using what Genesis 2:2 says about “rest” to define what “rest” means in Psalm 95:11. In the Psalm, the “rest” would have originally referred primarily to the promised land. However, the author uses how God “rested” on the seventh day to define the “rest” primarily as something that people do with God rather than as a place to which they go. This explains why the author defines “entering the rest” as “resting from works” (see 4:10). Since the author does not include much explanation and instead quotes the two verses together, you should also put the two verses together without including much explanation. See the notes for specific translation decisions. The author gives some conclusions in 4:6–10, so it is important to translate these verses clearly. | |||
| 316 | 4:1 | ay25 | rc://*/ta/man/translate/grammar-connect-logic-result | οὖν | 1 | Here, the word Therefore introduces an exhortation that is based on everything that the author has said about the Israelite ancestors in 3:7–19. If it would be helpful in your language, 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]]) | |
| 317 | 4:1 | gg3v | rc://*/ta/man/translate/figs-explicit | εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ | 1 | Here and throughout this chapter, the word 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]]) | |
| 318 | 4:1 | hxln | δοκῇ & ὑστερηκέναι | 1 | Here, the phrase 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” | ||
| 319 | 4:2 | ioq6 | rc://*/ta/man/translate/grammar-connect-words-phrases | γάρ | 1 | Here, the word For introduces a further explanation of why we should “be afraid” (4:1). The author’s point is that they received the promise of rest, but they did not receive rest, because they disobeyed. Since we are in the same situation and have also received the promise of rest, we need to “be afraid” that what happened to them will happen to us. If it would be helpful in your language, 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]]) | |
| 320 | 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 on the person doing the proclaiming. If you must state who did the action, you could use an 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]]) | |
| 321 | 4:2 | zc7k | rc://*/ta/man/translate/figs-ellipsis | καθάπερ κἀκεῖνοι | 1 | The author is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “just as they also had good news proclaimed to them” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 322 | 4:2 | znk9 | rc://*/ta/man/translate/writing-pronouns | κἀκεῖνοι & ἐκείνους | 1 | Here, the word them refers to the Israelites whom God led out of Egypt and who died in the wilderness without entering the rest (see 3:16–19). If your readers would not know to whom them refers, you could make it explicit. Alternate translation: “to the Israelite ancestors also … them” or “to that generation also … them” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 323 | 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 it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “the message that they heard” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 324 | 4:2 | zza4 | rc://*/ta/man/translate/grammar-connect-logic-result | μὴ συνκεκερασμένους | 1 | Here, the phrase not having been joined introduces the reason why the message did not benefit them. If your readers not infer this relationship, you could make this idea more explicit. Alternate translation: “since it had not been joined” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 325 | 4:2 | vexi | rc://*/ta/man/translate/figs-explicit | μὴ συνκεκερασμένους τῇ πίστει τοῖς ἀκούσασιν | 1 | Here, the phrase not having been joined describes them, who are not joined with those who heard as part of the group of those who believe. In this construction, the word 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 performs the “joining.” Alternate translation: “not having been joined by faith to those who heard it” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 326 | 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]]) | |
| 327 | 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 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]]) | |
| 328 | 4:2 | uinq | rc://*/ta/man/translate/figs-abstractnouns | τῇ πίστει | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 329 | 4:3 | n6dw | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word For introduces how one does “benefit” from hearing the “good news” (4:2). It is those who “believe” who are able to enter into rest. If it would be helpful in your language, you could use a word or phrase that introduces further explanation. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 330 | 4:3 | w6t4 | rc://*/ta/man/translate/figs-explicit | εἰσερχόμεθα & εἰς κατάπαυσιν, οἱ πιστεύσαντες | 1 | Here, the word 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]]) | |
| 331 | 4:3 | egfo | rc://*/ta/man/translate/figs-explicit | καθὼς εἴρηκεν | 1 | Here, the phrase just as indicates that the quotation will support the claim that we who have believed enter into rest. However, the quotation is a negative statement about how the Israelite ancestors will not enter into rest. The quotation could support the claim by: (1) proving the opposite point. Since the Israelite ancestors did not enter because they did not believe (see 3:19), that means that those who believe can enter. Alternate translation: “which you know because he said this about those who did not believe:” (2) proving that the rest is still available. In other words, because the Israelite ancestors did not enter, someone still can enter. Alternate translation: “which you can tell is still available because he said” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 332 | 4:3 | x2kq | rc://*/ta/man/translate/writing-quotations | καθὼς εἴρηκεν | 1 | Here the author uses the phrase just as he said to requote a part of the quotation that he introduced earlier (see especially 3:11). If it would be helpful in your language, 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]]) | |
| 333 | 4:3 | lncz | rc://*/ta/man/translate/writing-pronouns | εἴρηκεν | 1 | Here, the word he could refer back to: (1) the Holy Spirit, whom the author identifies as the speaker of the quotation (see 3:7). Alternate translation: “God’s Spirit said” (2) God considered as a unity. Alternate translation: “God said” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 334 | 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, you should translate these words in exactly the same way as you did in that verse. | ||
| 335 | 4:3 | k1ld | rc://*/ta/man/translate/figs-explicit | καίτοι τῶν ἔργων | 1 | Here, the word 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 it would be helpful in your language, you could make this idea more explicit. 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]]) | |
| 336 | 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 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]]) | |
| 337 | 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 it would be helpful in your language, 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]]) | |
| 338 | 4:4 | q2n3 | rc://*/ta/man/translate/grammar-connect-words-phrases | γάρ | 1 | Here, the word For introduces the proof for what the author has claimed about how God’s “works were finished from the foundation of the world” (see 4:3). If it would be helpful in your language, 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]]) | |
| 339 | 4:4 | fzgj | rc://*/ta/man/translate/writing-pronouns | εἴρηκεν & που | 1 | Here, just as in 4:3, the word he could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (see 3:7). Alternate translation: “God’s Spirit has somewhere spoken” (2) God considered as a unity. Alternate translation: “God has somewhere spoken” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 340 | 4:4 | hsuj | rc://*/ta/man/translate/writing-quotations | εἴρηκεν & που περὶ τῆς ἑβδόμης οὕτως | 1 | Here the author quotes from the Old Testament. He does not introduce it as a quotation but instead as words that someone (probably the Holy Spirit) has spoken. However, the audience would have understood that this was a quotation from the Old Testament, specifically from Genesis 2:2. This passage tells the story of how God created everything in six days and then rested on the seventh day. Since the author introduces the quotation as words that someone has spoken, you should do the same. The word somewhere shows that the words come from Scriptures 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]]) | |
| 341 | 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]]) | |
| 342 | 4:4 | ghxk | rc://*/ta/man/translate/figs-explicit | πάντων τῶν ἔργων αὐτοῦ | 1 | Here, the phrase all his works refers specifically to the works of creation. The quotation does not mean that God stopped doing everything. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “all his works of creating” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 343 | 4:5 | zq16 | rc://*/ta/man/translate/writing-quotations | καὶ ἐν τούτῳ πάλιν | 1 | Here the author uses the phrase And again in this {passage} to requote a part of the quotation that he introduced earlier (see especially 3:11; 4:3). The phrase this {passage} refers to the quotation from Psalm 95, which is the primary passage that the author is discussing. If it would be helpful in your language, 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]]) | |
| 344 | 4:5 | qfjr | εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου | 1 | Since the author repeats here the same words that he quoted in 3:11, you should translate these words in exactly the same way as you did in that verse. | ||
| 345 | 4:6 | hptv | rc://*/ta/man/translate/grammar-connect-logic-result | οὖν | 1 | Here, the word Therefore introduces the conclusion to what the author has argued in 4:2–5. Use a word or phrase that introduces this kind of conclusion. Alternate translation: “Because of all that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 346 | 4:6 | f3pz | rc://*/ta/man/translate/figs-explicit | εἰσελθεῖν εἰς αὐτήν & οὐκ εἰσῆλθον | 1 | Here, just as in 4:1, the rest which people enter could refer to: (1) the state of “resting.” Alternate translation: “to participate in it … did not participate” or “to rest with God … did not rest with God” (2) the place where people rest, particularly the land that God promised to give to his people. Alternate translation: “to enter into the place … did not enter it” or “to enter into the land … did not enter it” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 347 | 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: the Israelite ancestors whom God led out of Egypt and who did not enter the Promised Land. If it would be helpful in your language, you could make who these people are more 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]]) | |
| 348 | 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 of 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]]) | |
| 349 | 4:7 | s964 | rc://*/ta/man/translate/writing-pronouns | πάλιν & ὁρίζει | 1 | Here, just as in 4:3–4, the word he could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (see 3:7). Alternate translation: “God’s Spirit again sets” (2) God considered as a unity. Alternate translation: “God again sets” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 350 | 4:7 | w90d | πάλιν | 1 | Here, the word 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 it would be helpful in your language, 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” | ||
| 351 | 4:7 | z7bj | rc://*/ta/man/translate/figs-explicit | σήμερον | 1 | Here the author speaks about a time that we call Today. We call every day Today, so this phrase means that the rest is available right now. However, since the author uses Today because the author of the quotation uses it, make sure that you use the same words that you used to translate Today in 3:7. Alternate translation: “calling it ‘This day’” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 352 | 4:7 | y2tm | ἐν Δαυεὶδ λέγων | 1 | The Holy Spirit called 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” | ||
| 353 | 4:7 | lsp6 | rc://*/ta/man/translate/writing-quotations | καθὼς προείρηται | 1 | Here the author uses the phrase just as it has already been said to requote a part of the quotation that he introduced earlier (see especially 3:7b–8a; 3:15). If it would be helpful in your language, 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]]) | |
| 354 | 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 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]]) | |
| 355 | 4:7 | pktz | σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν | 1 | Since the author repeats here the same words that he quoted in 3:7b–8a, you should translate these words in exactly the same way as you did in those verses. | ||
| 356 | 4:8 | s78r | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word For introduces further explanation about the day called “Today.” If it would be helpful in your language, 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]]) | |
| 357 | 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]]) | |
| 358 | 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 it would be helpful in your language, you could make it clearer that the rest comes from God, who worked through Joshua. Alternate translation: “God had used Joshua to give them rest” or “Joshua had helped them rest” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 359 | 4:8 | kskn | rc://*/ta/man/translate/figs-explicit | αὐτοὺς & κατέπαυσεν | 1 | See how you translated the word rest in 4:1. 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]]) | |
| 360 | 4:8 | wl6l | rc://*/ta/man/translate/writing-pronouns | οὐκ ἂν & ἐλάλει | 1 | Here, just as in 4:7, the word he could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (see 3:7). Alternate translation: “God’s Spirit would not have spoken” (2) God considered as a unity. Alternate translation: “God would not have spoken” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 361 | 4:8 | gnxj | ἡμέρας | 1 | Here the author refers to a day because the quotation he is discussing refers to “today.” If possible, use a word or phrase here that is related to how you translated “today” in the quotation (see 4:7). The author does not mean that there is only one period of 24 hours during which people can “enter the rest.” If it would be helpful in your language, you could use a word or phrase that refers to a specific point in time. Alternate translation: “time” or “moment in time” | ||
| 362 | 4:8 | jjkr | rc://*/ta/man/translate/figs-explicit | μετὰ ταῦτα | 1 | Here, the phrase 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 then settled 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 it would be helpful in your language, you could make this idea more explicit. Alternate translation: “after Joshua led the people into the land” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 363 | 4:9 | ob3p | rc://*/ta/man/translate/grammar-connect-logic-result | ἄρα | 1 | Here, the word Therefore introduces the conclusion to the argument in 4:3–8. If it would be helpful in your language, 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]]) | |
| 364 | 4:9 | qe6x | rc://*/ta/man/translate/figs-explicit | σαββατισμὸς | 1 | Here, 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/figs-explicit]]) | |
| 365 | 4:10 | nyix | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word For introduces further explanation of rest. If it would be helpful in your language, you could use a word that introduces an explanation, or you could leave For untranslated. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 366 | 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]]) | |
| 367 | 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. 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]]) | |
| 368 | 4:10 | dg2d | rc://*/ta/man/translate/writing-pronouns | αὐτοῦ | 1 | Here, the word his refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God’s” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 369 | 4:10 | xmgn | rc://*/ta/man/translate/figs-gendernotations | αὐτὸς & αὐτοῦ | 1 | Although the words himself and his are masculine, they refer to anyone, both male and female. If it would be helpful in your language, you could use words that apply to both men and women or you could refer to both genders. Alternate translation: “himself or herself … his or her” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 370 | 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]]) | |
| 371 | 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 about how God “rested on the seventh day” after he created everything. If it would be helpful in your language, you could make this idea more explicit. 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]]) | |
| 372 | 4:11 | fem2 | rc://*/ta/man/translate/grammar-connect-logic-result | οὖν | 1 | Here, the word Therefore introduces an exhortation that is based on what the author has argued in 3:7–4:10. If it would be helpful in your language, 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]]) | |
| 373 | 4:11 | bmg5 | rc://*/ta/man/translate/figs-explicit | εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν | 1 | See how you translated the phrase “entering the rest” in 4:1. Alternate translation: “to rest with God” or “to enter into God’s resting place” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 374 | 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “might fail by following” or “might follow” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 375 | 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 it would be helpful in your language, you could express the idea without using a possessive form. 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]]) | |
| 376 | 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 of 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]]) | |
| 377 | 4:12 | iwtk | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word For introduces a further reason for why we need to “be eager” (4:11). If it would be helpful in your language, 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]]) | |
| 378 | 4:12 | h5d2 | rc://*/ta/man/translate/figs-metonymy | ὁ λόγος τοῦ Θεοῦ | 1 | Here, the word word refers to what someone says in words. If it would be helpful in your language, 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]]) | |
| 379 | 4:12 | hnc2 | rc://*/ta/man/translate/figs-possession | ὁ λόγος τοῦ Θεοῦ | 1 | Here the author uses the possessive form 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]]) | |
| 380 | 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 it would be helpful in your language, 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 … and 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]]) | |
| 381 | 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 it would be helpful in your language, you could state the meaning plainly. 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]]) | |
| 382 | 4:12 | lv6y | rc://*/ta/man/translate/translate-unknown | μάχαιραν δίστομον | 1 | The phrase 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 it would be helpful in your language, you could use a comparable term or a descriptive phrase. Alternate translation: “blade with two sharp edges” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 383 | 4:12 | e7kv | rc://*/ta/man/translate/translate-unknown | καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν | 1 | Here the author refers to things that are hard to divide: joints and marrow are difficult to separate, as are soul and spirit. His point is that the word can separate things that are hard to separate, just like a very sharp sword can. If it would be helpful in your language, 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]]) | |
| 384 | 4:12 | m6f2 | rc://*/ta/man/translate/figs-explicit | ψυχῆς καὶ πνεύματος | 1 | Here, the words 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 to which these two words refer. Rather, he is focused on how soul and spirit always go together, and it is difficult to “divide” them. If it would be helpful in your language, 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/figs-explicit]]) | |
| 385 | 4:12 | sc3m | rc://*/ta/man/translate/translate-unknown | ἁρμῶν τε καὶ μυελῶν | 1 | The word joints refers to the places where bones connect. The word marrow refers to 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 it would be helpful in your language, 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]]) | |
| 386 | 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 of 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]]) | |
| 387 | 4:12 | xdu4 | rc://*/ta/man/translate/figs-metonymy | καρδίας | 1 | In the author’s culture, the word heart refers to the place within us where humans think and plan. If it would be helpful in your language, you could refer to the place where humans think in your culture or express the idea plainly. Alternate translation: “of the mind” or “that people think” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 388 | 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 it would be helpful in your language, 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]]) | |
| 389 | 4:13 | kyok | rc://*/ta/man/translate/writing-pronouns | αὐτοῦ & αὐτοῦ, πρὸς ὃν | 1 | Here, the words 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]]) | |
| 390 | 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 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]]) | |
| 391 | 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “all things are visible and revealed” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 392 | 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]]) | |
| 393 | 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 express the idea with an adjective. Alternate translation: “open” or “visible” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 394 | 4:13 | i9hh | rc://*/ta/man/translate/figs-metonymy | τοῖς ὀφθαλμοῖς αὐτοῦ | 1 | Here, the word eyes refers to sight or knowledge. If it would be helpful in your language, 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]]) | |
| 395 | 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 to whom the audience must relate. Alternate translation: “with whom we have to do” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 396 | 4:14 | iv8x | rc://*/ta/man/translate/grammar-connect-logic-result | οὖν | 1 | Here, the word Therefore refers back to what the author already said about how Jesus is a high priest (see 2:17–3:1). It may refer especially to 3:1, where the author stated that Jesus is “the high priest of our confession.” So, Therefore introduces how the author wants his audience to act, given that Jesus is a great high priest. If it would be helpful in your language, 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]]) | |
| 397 | 4:14 | spfu | rc://*/ta/man/translate/grammar-connect-logic-result | ἔχοντες | 1 | Here, the word having introduces a reason for the exhortation to firmly hold. If it would be helpful in your language, you could make this connection explicit. Alternate translation: “since we have” or “because we have” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 398 | 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. 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]]) | |
| 399 | 4:14 | ph6z | rc://*/ta/man/translate/guidelines-sonofgodprinciples | τὸν Υἱὸν τοῦ Θεοῦ | 1 | The phrase Son of God is an important title for Jesus. See how you translated Son in 1:2. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) | |
| 400 | 4:14 | vt4v | rc://*/ta/man/translate/figs-metaphor | κρατῶμεν τῆς ὁμολογίας | 1 | Here, the phrase firmly hold refers to continuing to consistently believe or trust something, particularly something that one has been told. If it would be helpful in your language, 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]]) | |
| 401 | 4:15 | z0bq | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word For introduces further explanation of how Jesus is a high priest. This information supports the author’s exhortation to “firmly hold” to the “confession” (see 4:15). If it would be helpful in your language, 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]]) | |
| 402 | 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 it would be helpful 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]]) | |
| 403 | 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 of 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]]) | |
| 404 | 4:15 | m56m | rc://*/ta/man/translate/figs-ellipsis | πεπειρασμένον δὲ | 1 | The author is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, 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]]) | |
| 405 | 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 on the person or thing doing the tempting. If you must state who did the action, you could use an 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]]) | |
| 406 | 4:15 | jp4n | rc://*/ta/man/translate/figs-abstractnouns | ὁμοιότητα | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 407 | 4:15 | fve3 | χωρὶς ἁμαρτίας | 1 | Alternate translation: “but who did not sin” | ||
| 408 | 4:16 | ujt6 | rc://*/ta/man/translate/grammar-connect-logic-result | προσερχώμεθα οὖν | 1 | Here, the word then introduces an exhortation that is based 4:14–15. If it would be helpful in your language, you could use a word or phrase that introduces an exhortation. Alternate translation: “Therefore, let us approach” or “Because of that, let us approach” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 409 | 4:16 | sy6y | rc://*/ta/man/translate/figs-explicit | προσερχώμεθα οὖν μετὰ παρρησίας τῷ θρόνῳ τῆς χάριτος | 1 | Here, the word approach refers implicitly to getting close to something but not necessarily being right next to it. 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 it would be helpful in your language, 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-explicit]]) | |
| 410 | 4:16 | h49r | rc://*/ta/man/translate/figs-abstractnouns | μετὰ παρρησίας | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 411 | 4:16 | aj1p | rc://*/ta/man/translate/figs-metonymy | τῷ θρόνῳ | 1 | Here, the word throne refers to the one sitting on the throne: God. If it would be helpful in your language, you could clarify that the word throne refers to God on his throne. Alternate translation: “to God on his throne” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 412 | 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 it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “to throne from which grace comes” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 413 | 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 of 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]]) | |
| 414 | 4:16 | py6d | rc://*/ta/man/translate/figs-abstractnouns | λάβωμεν ἔλεος, καὶ χάριν εὕρωμεν | 1 | If your language does not use abstract nouns for the ideas of mercy and grace, you could express the idea by using verbs or in some other natural way. Alternate translation: “God may be merciful and gracious to us” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 415 | 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]]) | |
| 416 | 4:16 | f149 | rc://*/ta/man/translate/figs-idiom | χάριν εὕρωμεν | 1 | Here the author speaks as if grace were an object that people could find. He means that people can receive grace from God. If it would be helpful in your language, you could express the idea in a different way. Alternate translation: “grace” or “experience grace” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 417 | 5:intro | b67j | 0 | Hebrews 5 General NotesStructure and Formatting
Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 5:5–6, which are words from the Old Testament. Special Concepts in this ChapterHigh priestIn 5:1–4, the author explains what it means to be a high priest: (1) he must offer things to God, (2) he must be sympathetic to others because he also experiences weakness, and (3) he must be appointed by God. The author then applies these qualifications and duties to Jesus (5:5–10): (1) he was appointed by God, (2) he suffered like all humans do, and (3) he himself is the offering that brings eternal salvation. Make that your translation clearly draws connections between what high priests experience and do and what Jesus has experienced and done. (See: [[rc://*/tw/dict/bible/kt/highpriest]]) MelchizedekIn the entire Old Testament, only two passages mention Melchizedek: Psalm 110:4 and Genesis 14:18–20. In this chapter, the author quotes from the psalm, and in chapter 7 he will refer to Genesis. Melchizedek was a king and priest in the city of Salem. Abraham, the ancestor of the Israelites, met him and gave him a gift. Much later, the author of Psalm 110:4 writes how God appointed the king of Israel (David) to be a priest like Melchizedek. Since the author simply introduces Melchizedek here and saves his explanation for chapter 7, you also should simply refer to him here. (See: [[rc://*/tw/dict/bible/names/melchizedek]]) Important Figures of Speech in this ChapterMetaphor with “milk” and “solid food”In 5:12–14, the author uses “milk” to refer figuratively to basic teachings about God and about what is right and wrong. He uses “solid food” to refer figuratively to the more complex teachings. Since “infants” are the ones who drink “milk” in the author’s culture, he refers to those who only know the basic teachings as “infants.” Those who know complex teachings are “mature” adults who eat “solid food.” If your readers would misunderstand this metaphor, if possible use a figure of speech that contrasts between adults and little children. (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) Other Possible Translation Difficulties in this ChapterJesus “learning obedience” and “being made perfect”In 5:8–9, the author states that Jesus “learned obedience” and was “made perfect.” These statements do not mean that Jesus failed to obey and sometimes sinned before this time. Instead, “learning obedience” refers to fully understanding or experiencing what obedience means, and being “made perfect” refers to “perfect” qualifications for a position or office. So, Jesus fully experienced what it means to obey God, and God made him a “perfect” fit for the office of high priest. Translate these phrases in such a way that your readers will not think that Jesus went from being disobedient and sinful to obedient and perfect. | |||
| 418 | 5:1 | dn18 | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word 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]]) | |
| 419 | 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 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]]) | |
| 420 | 5:1 | u4gd | rc://*/ta/man/translate/figs-gendernotations | ἐξ ἀνθρώπων & ὑπὲρ ἀνθρώπων | 1 | Although the word men is masculine, the author is using it to refer to all the people in a group, both men and women. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “from among humans on the behalf of humans” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 421 | 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 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]]) | |
| 422 | 5:1 | oe4p | rc://*/ta/man/translate/figs-gendernotations | προσφέρῃ | 1 | Here, the word 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 word that refers to both men and women if it is clearer. Alternate translation: “this person may offer” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 423 | 5:1 | efen | rc://*/ta/man/translate/figs-doublet | δῶρά καὶ θυσίας | 1 | Here, the words 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]]) | |
| 424 | 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 on the person or thing doing the deceiving. If you must state who did the action, you could use an 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]]) | |
| 425 | 5:2 | ny8u | rc://*/ta/man/translate/figs-gendernotations | αὐτὸς | 1 | Here, just as in 5:1 and in the following verses, the word 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 word that refers to both men and women if it is clearer. Alternate translation: “the high priest” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 426 | 5:2 | f781 | rc://*/ta/man/translate/figs-abstractnouns | περίκειται ἀσθένειαν | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 427 | 5:3 | e806 | rc://*/ta/man/translate/writing-pronouns | αὐτὴν | 1 | Here, the word this refers back to “weakness” in 5:2. If it would be helpful in your language, you could make explicit that this refers to weakness. Alternate translation: “this weakness” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 428 | 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 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]]) | |
| 429 | 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]]) | |
| 430 | 5:3 | qlq6 | rc://*/ta/man/translate/figs-explicit | προσφέρειν περὶ ἁμαρτιῶν | 1 | Here, the phrase {sacrifices} for sins refers to a specific category of sacrifice that dealt with people’s sins. You can read more about this kind of sacrifice in Leviticus 16. If it would be helpful in your language, 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-explicit]]) | |
| 431 | 5:4 | n2e1 | rc://*/ta/man/translate/figs-metonymy | λαμβάνει τὴν τιμήν | 1 | Here, the word honor refers to the position that gives the person honor. This position is that of high priest. If it would be helpful in your language, 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]]) | |
| 432 | 5:4 | rvnj | rc://*/ta/man/translate/figs-abstractnouns | τὴν τιμήν | 1 | If your language does not use an abstract noun for the idea of honor, 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]]) | |
| 433 | 5:4 | lswf | rc://*/ta/man/translate/figs-ellipsis | ἀλλὰ | 1 | The author is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “but he receives this honor only by” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 434 | 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]]) | |
| 435 | 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 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]]) | |
| 436 | 5:4 | uz3k | rc://*/ta/man/translate/figs-ellipsis | καθώσπερ καὶ Ἀαρών | 1 | The author is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, 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]]) | |
| 437 | 5:4 | m937 | rc://*/ta/man/translate/translate-names | Ἀαρών | 1 | The word | |
| 438 | 5:5 | gu9w | οὐχ ἑαυτὸν ἐδόξασεν γενηθῆναι ἀρχιερέα | 1 | Alternate translation: “did not make himself great by choosing to be a high priest” | ||
| 439 | 5:5 | y2wk | rc://*/ta/man/translate/writing-quotations | ὁ λαλήσας πρὸς αὐτόν | 1 | Here the author quotes from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken to Christ. However, the audience would have understood that these were quotations from the Old Testament, specifically from Psalm 2:7. Since the author introduces the quotation as words that God has said to Christ, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “the one who said these words to him declared” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 440 | 5:5 | pr3f | rc://*/ta/man/translate/figs-ellipsis | ὁ λαλήσας πρὸς αὐτόν | 1 | The author is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, 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 declared to him” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 441 | 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, you should translate these words in exactly the same way as you did in that verse. | ||
| 442 | 5:6 | bce6 | rc://*/ta/man/translate/writing-quotations | καὶ ἐν ἑτέρῳ λέγει | 1 | Here the author quotes from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken to Christ. However, the audience would have understood that these were quotations from the Old Testament, specifically from Psalm 110:4. Since the author introduces the quotation as words that God has said to Christ, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. The phrase in another {place} shows that the words come from a different part of the Old Testament, here a different psalm. Alternate translation: “he also declared, as it is recorded in another place in the Scriptures,” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 443 | 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 it would be helpful in your language, you could make explicit that he refers to God. Alternate translation: “God also says” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 444 | 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]]) | |
| 445 | 5:6 | ede5 | rc://*/ta/man/translate/figs-explicit | 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 performs the same duties which that person did. If it would be helpful in your language, 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/figs-explicit]]) | |
| 446 | 5:7 | alje | rc://*/ta/man/translate/writing-pronouns | ὃς | 1 | Here, the word He refers back to Christ. If it would be helpful in your language, you could make explicit that He refers to Christ. Alternate translation: “Christ” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 447 | 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 refers to Jesus’ 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]]) | |
| 448 | 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 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]]) | |
| 449 | 5:7 | bkfz | rc://*/ta/man/translate/figs-doublet | μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων | 1 | The terms loud cries and tears mean similar things. The author is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “with tearful cries” or “with weeping” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 450 | 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 it would be helpful in your language, you could make explicit that the one refers to God. Alternate translation: “God, who is able” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 451 | 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]]) | |
| 452 | 5:7 | j6mo | rc://*/ta/man/translate/figs-abstractnouns | ἐκ θανάτου | 1 | If your language does not use an abstract noun for the idea of death, you could express the idea by using a verb such as “die.” Alternate translation: “from dying” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 453 | 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 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]]) | |
| 454 | 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]]) | |
| 455 | 5:8 | mk8z | rc://*/ta/man/translate/guidelines-sonofgodprinciples | υἱός | 1 | Here, the word son is an important title for Jesus, the Son of God. Alternate translation: “the Son of God” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) | |
| 456 | 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 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 it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he learned what is required to be obedient” or “he learned more about obedience” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 457 | 5:8 | xm1n | rc://*/ta/man/translate/figs-abstractnouns | τὴν ὑπακοήν | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 458 | 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]]) | |
| 459 | 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 it would be helpful in your language, you could make this connection explicit. Alternate translation: “after having been made perfect” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) | |
| 460 | 5:9 | n5qt | rc://*/ta/man/translate/figs-explicit | τελειωθεὶς | 1 | Here, the word perfect identifies someone who has all the qualifications or abilities needed to fulfill a task. The phrase does not mean that Jesus sinned at one point and now does not. If it would be helpful in your language, 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/figs-explicit]]) | |
| 461 | 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 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]]) | |
| 462 | 5:9 | z2bv | rc://*/ta/man/translate/figs-infostructure | ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου | 1 | If the order of information here would confuse your readers, you could rearrange the sentence so that it is in a more natural order. Alternate translation: “he became the source of eternal salvation for all those who obey him” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 463 | 5:9 | p9ug | rc://*/ta/man/translate/figs-abstractnouns | αἴτιος σωτηρίας αἰωνίου | 1 | If your language does not use abstract nouns for the ideas of 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]]) | |
| 464 | 5:10 | unmy | rc://*/ta/man/translate/grammar-connect-time-background | προσαγορευθεὶς | 1 | Here, the phrase having been designated introduces action that could have taken place: (1) before Jesus “became the source of eternal salvation” (see 5:9). Alternate translation: “after having been designated” (2) at the same time as when Jesus “became the source of eternal salvation” (see 5:9). Alternate translation: “at the time when he was designated” (See: [[rc://*/ta/man/translate/grammar-connect-time-background]]) | |
| 465 | 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 on the person doing the designating. Alternate translation: “God having designated him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 466 | 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, you should translate these words in exactly the same way as you did in that verse. | ||
| 467 | 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]]) | |
| 468 | 5:11 | cm78 | περὶ οὗ πολὺς ἡμῖν ὁ λόγος | 1 | Alternate translation: “about whom we have much to discuss” or “concerning whom I have many words to speak to you” | ||
| 469 | 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 cuts things well. He speaks in this way to describe their hearing as ineffective and slow, which means that they do not understand what he is saying to them. If it would be helpful in your language, you could use a comparable idiom or express the idea plainly. Alternate translation: “you have become slow to understand” or “you do not pay attention to what I am saying” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 470 | 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). If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave For untranslated. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 471 | 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). 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 it would be helpful in your language, you could state the meaning plainly. 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]]) | |
| 472 | 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). If it would be helpful in your language, you could use a word or phrase that introduces development, or you could leave For untranslated. Alternate translation: “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 473 | 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). 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 feed on anything besides milk. If it would be helpful in your language, you could state the meaning plainly. 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]]) | |
| 474 | 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 it would be helpful in your language, 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]]) | |
| 475 | 5:13 | kund | rc://*/ta/man/translate/figs-abstractnouns | λόγου δικαιοσύνης | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 476 | 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 it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “he or she is” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 477 | 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. 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 it would be helpful in your language, you could state the meaning plainly. 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]]) | |
| 478 | 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 it would be helpful in your language, you could use a comparable idiom or express the idea plainly. Alternate translation: “educated” or “developed” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 479 | 6:intro | nz5i | 0 | Hebrews 6 General NotesStructure and Formatting
Special Concepts in this ChapterThe promise to Abraham (6:13–15)In 6:13–14, the author speaks about God’s promise to Abraham. He quotes directly from Genesis 22:17, but he also has in mind other times when God made similar promises to Abraham: Genesis 12:1–3; 15:1–21; 17:1–8. The author’s point is that God “swore by himself,” which means that he himself guaranteed what he promised. Abraham waited for God to fulfill that promise, and God eventually did so when he gave Abraham a son and then numerous descendants. If your readers would need some of this information to understand the passage, you could include it in a footnote. “Swearing” and the “oath”In 6:13–18, the author refers to “swearing” and using an “oath.” In this context, “swearing” by someone refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. When someone makes an “oath,” they “swear by” a person or thing that is more powerful than they are. What they are saying is that the powerful person or thing will punish them if they are lying. If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://*/tw/dict/bible/other/oath]]) The heavenly sanctuaryIn 6:19–20, the author first refers to the heavenly sanctuary. He will discuss this sanctuary more in the following chapters. At this point, he simply refers to how our “hope” figuratively “enters” where Jesus himself “entered”: the area “inside” the “curtain.” In the author’s culture, a sanctuary would have a 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]]) Important Figures of Speech in this ChapterThe farming metaphor in 6:7–8In these verses, the author uses land that people use to grow food as an analogy for how people respond to God’s gifts and his message about salvation. In 6:7, the author describes farmland that grows helpful crops when rain falls on it. This good farmland is like people who hear the good news, believe it, and then obey God. In 6:8, the author describes farmland that grows plants that are not useful and that can hurt people. A farmer will set these plants on fire to destroy them. This bad farmland is like people who hear the good news and receive gifts from God but fail to firmly believe the good news and obey God. God will punish them, much like the farmer burns the bad plants. If your readers would misunderstand this analogy, you could make the comparison more explicit in the text. Hope as an anchorIn 6:19, the author states that “hope” has the qualities of an “anchor.” An anchor is a heavy piece of metal attached to the end of a rope. The other end of the rope is tied to a boat, and the anchor is dropped over the edge so that its weight keeps the boat from moving around or drifting away. The author’s point is that hope functions like an anchor for believers: it keeps them focused on Jesus and what God has promised, and they do not “drift away” from what they believe (see the warning in 2:1). If your readers would not know what an “anchor” is, you could compare hope to some other thing in your culture that holds things in place. Other Possible Translation Difficulties in this ChapterThe “foundational” teachings in 6:1–2In these verses, the author lists six things that are “foundational” or “elementary” teachings. These are not the only “foundational” teachings, but the author uses them as examples. The structure of the list can be understood in at least three different ways: (1)
(2)
(3)
See the note at the beginning of 6:2 for translation suggestions for each of these options. Are those who “fall away” in 6:4–6 truly believers?In 6:4–5, the author gives a list of things that a person can experience but then still “fall away” (6:6). Scholars debate whether this list describes people who truly believe in Jesus and then stop believing or if it describes people who come close to believing in Jesus but then do 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. | |||
| 480 | 6:1 | f1nk | rc://*/ta/man/translate/grammar-connect-logic-result | διὸ | 1 | Here, the phrase So then introduces what the author wants his audience to do in response to the warning he gave in 5:11–14. If it would be helpful in your language, 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]]) | |
| 481 | 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 it would be helpful in your language, you could state the meaning plainly. 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]]) | |
| 482 | 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 with which a person would “begin.” If it would be helpful in your language, 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]]) | |
| 483 | 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 of 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]]) | |
| 484 | 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “not rehearsing again the simple teachings” or “not learning again the basics” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 485 | 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 of repentance and faith, you could express the ideas in another way. Alternate translation: “about repenting from dead works and about believing” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 486 | 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]]) | |
| 487 | 6:2 | s1cv | rc://*/ta/man/translate/figs-infostructure | βαπτισμῶν διδαχὴν, ἐπιθέσεώς τε χειρῶν, ἀναστάσεώς τε νεκρῶν, καὶ κρίματος αἰωνίου | 1 | Here, the teaching (see the chapter introduction) could: (1) redefine the “foundation” in the previous verse (6:2) and go with all four topics in this verse. Alternate translation: “that is, teaching concerning baptisms and concerning laying on of hands and concerning resurrection of the dead and concerning eternal judgment” (2) identify the third part of the “foundation,” along with “repentance from dead works” and “faith in God” (see 6:2). In this case, it goes with the four topics in this verse. Alternate translation: “and of teaching about baptisms and about laying on of hands and about resurrection of the dead and about eternal judgment” (3) identify the third part of the “foundation,” and the rest of the topics in this verse also identify parts of the “foundation.” Alternate translation: “and of teaching about baptisms and of laying on of hands and of resurrection of the dead and of eternal judgment” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 488 | 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 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]]) | |
| 489 | 6:2 | srvc | rc://*/ta/man/translate/figs-explicit | ἐπιθέσεώς & χειρῶν | 1 | Here, the phrase laying on of hands refers to how believers would put their hands on a fellow believer when they were commissioning him or her, praying for him or her, asking God to heal him or her, or helping him or her receive the Holy Spirit. For examples, see Acts 8:14–17; Acts 13:2–3; Acts 28:8; 1 Timothy 4:14. In all of these situations, God uses the laying on of hands to help a fellow believer. If possible, express the idea in such a way that your readers understand the physical action and also that the action helps other believers. If it is necessary, you could include some short extra information in your translation or more information in a footnote. Alternate translation: “laying on of hands through which God works” or “placing hands on believers” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 490 | 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 it would be helpful in your language, you could use a more natural form. Alternate translation: “laying hands on others and the dead resurrecting” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 491 | 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]]) | |
| 492 | 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]]) | |
| 493 | 6:3 | xut9 | rc://*/ta/man/translate/writing-pronouns | τοῦτο ποιήσομεν | 1 | Here, the word this refers back to 6:1, where the author exhorted his audience: “let us go forward to maturity.” If it would be helpful in your language, you could make what this refers to explicit by repeating words from 6:1. Alternate translation: “we will go forward to maturity” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 494 | 6:3 | yo9q | rc://*/ta/man/translate/figs-explicit | ἐάνπερ ἐπιτρέπῃ ὁ Θεός | 1 | Here, the phrase if God permits is a 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 it would be helpful in your language, you could use a comparable expression that acknowledges that God is in control. Alternate translation: “God willing” or “as long as that is what God wants” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 495 | 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). If it would be helpful in your language, you could use a word that introduces a basis for an exhortation, or you could leave For untranslated. Alternate translation: “We need to go forward, because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 496 | 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. If it would be helpful in your language, 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 the ones” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 497 | 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 it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “for those who once understood the message about the Messiah” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 498 | 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 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]]) | |
| 499 | 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “had experience of the heavenly gift” or “participated in the heavenly gift” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 500 | 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 it would be helpful in your language, 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]]) | |
| 501 | 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). Alternate translation: “who had experience of” or “who participated in” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 502 | 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 it would be helpful in your language, you could use a word or phrase that makes the idea 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]]) | |
| 503 | 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 of 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]]) | |
| 504 | 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 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]]) | |
| 505 | 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 have fallen away from it. He speaks in this way to emphasize how significant it is when a person stops believing in Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “who deserted Christ” or “who stopped believing the good news” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 506 | 6:6 | dj3g | rc://*/ta/man/translate/figs-metaphor | ἀνασταυροῦντας | 1 | Here the author speaks as if those who have fallen away are crucifying Jesus. He speaks in this way to indicate how bad “falling away” really is. If it would be helpful in your language, 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]]) | |
| 507 | 6:6 | up5c | rc://*/ta/man/translate/figs-explicit | 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/figs-explicit]]) | |
| 508 | 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]]) | |
| 509 | 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]]) | |
| 510 | 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 it would be helpful in your language, you could use a word or phrase that introduces an example, or you could leave For untranslated. Alternate translation: “For example,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 511 | 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 for whom it is also cultivated receives a blessing from God” (See: [[rc://*/ta/man/translate/figs-personification]]) | |
| 512 | 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 and that benefit people. They could be plants that people eat, or they could be plants that people use for other purposes. If it would be helpful in your language, 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]]) | |
| 513 | 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 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]]) | |
| 514 | 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 of 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]]) | |
| 515 | 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 it would be helpful in your language, you could use a form that indicates that the word producing introduces the condition or situation in which the rest of the sentence would be true. Alternate translation: “if it produces” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) | |
| 516 | 6:8 | m2jv | rc://*/ta/man/translate/figs-doublet | ἀκάνθας καὶ τριβόλους | 1 | Here, the words 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 the repetition would be confusing, 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]]) | |
| 517 | 6:8 | pp48 | rc://*/ta/man/translate/figs-explicit | κατάρας ἐγγύς | 1 | Here the author could be using the phrase close to a curse 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-explicit]]) | |
| 518 | 6:8 | a2bk | rc://*/ta/man/translate/figs-explicit | 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-explicit]]) | |
| 519 | 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. 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]]) | |
| 520 | 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 it would be helpful in your language, you could make this idea more 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]]) | |
| 521 | 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 it would be helpful in your language, 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]]) | |
| 522 | 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 how he is convinced rather than on what has convinced him. Alternate translation: “we are confident” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 523 | 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, the people who have stopped believing in the gospel and have “fallen away.” If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “of things that are better than those who have fallen away and” 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]]) | |
| 524 | 6:9 | bs61 | rc://*/ta/man/translate/figs-explicit | 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 it would be helpful in your language, you could make this idea more explicit. Alternate translation: “have to do with salvation” or “that go along with salvation” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 525 | 6:9 | npu2 | rc://*/ta/man/translate/figs-abstractnouns | ἐχόμενα σωτηρίας | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 526 | 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. If it would be helpful in your language, 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]]) | |
| 527 | 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. If it would be helpful in your language, you could make what thus refers to explicit. Alternate translation: “with words of warning” or “such warnings” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 528 | 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). If it would be helpful in your language, 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]]) | |
| 529 | 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 it would be helpful 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]]) | |
| 530 | 6:10 | gzvj | rc://*/ta/man/translate/figs-abstractnouns | τῆς ἀγάπης | 1 | If your language does not use an abstract noun for the idea of love, you could express the same idea in another way. Alternate translation: “the way that you love” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 531 | 6:10 | r9xx | rc://*/ta/man/translate/figs-metonymy | εἰς τὸ ὄνομα αὐτοῦ | 1 | Here, the word name 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 it would be helpful in your language, you could express the idea plainly. Alternate translation: “with regard to his honor” or “that glorifies God” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 532 | 6:10 | szt0 | rc://*/ta/man/translate/figs-explicit | διακονήσαντες τοῖς ἁγίοις καὶ διακονοῦντες | 1 | Here, the ones who serve are the audience. The author’s point is that they served the saints in the past, and they are still serving the saints in the present. If it would be helpful in your language, you could make these ideas more explicit. Alternate translation: “since you have served the saints in the past and even now” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 533 | 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 it would be helpful in your language, you could use a form that more naturally refers to the author. Alternate translation: “I long for” (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |
| 534 | 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). Alternate translation: “diligence, just as you demonstrate love,” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 535 | 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 of 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]]) | |
| 536 | 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 it would be helpful in your language, you could express the idea in another way. Alternate translation: “toward becoming fully assured of your hope” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 537 | 6:11 | xfy1 | rc://*/ta/man/translate/figs-explicit | ἄχρι τέλους | 1 | Here, the phrase 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]]) | |
| 538 | 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 it would be helpful in your language, you could use a comparable idiom or express the idea plainly. See how you translated the similar phrase in 5:11. Alternate translation: “you might not become slow” or “you might not become people who avoid doing what you should” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 539 | 6:12 | x9zn | rc://*/ta/man/translate/figs-ellipsis | μιμηταὶ δὲ | 1 | The author is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, 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]]) | |
| 540 | 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 of 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]]) | |
| 541 | 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 it would be helpful in your language, you could state the meaning plainly. 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]]) | |
| 542 | 6:12 | mrbc | rc://*/ta/man/translate/figs-metonymy | τὰς ἐπαγγελίας | 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 these promises. Alternate translation: “the things from God’s promises” or “the things that God has promised” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 543 | 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). If it would be helpful in your language, you could use a word that introduces explanation, or you could leave For untranslated. Alternate translation: “In fact,” or “Now I will tell you more about these promises:” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 544 | 6:13 | qicr | rc://*/ta/man/translate/figs-extrainfo | ἐπαγγειλάμενος | 1 | Here the author does not clarify what God promised to Abraham because he quotes the promise itself in the following verse (6:14). If possible, leave what God promised vague or unclear in this verse. Alternate translation: “having made a promise” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) | |
| 545 | 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 it would be helpful in your language, you could make the relationship between these two actions more explicit. Alternate translation: “at the time when he promised” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]]) | |
| 546 | 6:13 | e3mt | rc://*/ta/man/translate/writing-pronouns | εἶχεν | 1 | Here, the word he refers back to God, not to Abraham. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God had” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 547 | 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 it would be helpful in your language, you could make the practice of “swearing by” someone 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]]) | |
| 548 | 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. 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: “promising” or “telling him” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 549 | 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” | ||
| 550 | 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]]) | |
| 551 | 6:14 | n47a | rc://*/ta/man/translate/figs-metaphor | πληθύνων, πληθυνῶ σε | 1 | Here God speaks as if he would 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 it would be helpful in your language, 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-metaphor]]) | |
| 552 | 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). Alternate translation: “as God promised” (2) how Abraham had “faith and patience” (see 6:12). Alternate translation: “as one who had faith and patience” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 553 | 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), and he was 100 years old when Sarah gave birth to his son Isaac (see Genesis 21:1–5. So, Abraham patiently waited for 25 years before God gave him what he had promised. If it would be helpful in your language, 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]]) | |
| 554 | 6:15 | pw9h | rc://*/ta/man/translate/figs-metonymy | τῆς ἐπαγγελίας | 1 | Here, the word promise 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]]) | |
| 555 | 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 especially). If it would be helpful in your language, 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]]) | |
| 556 | 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 it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “men and women” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 557 | 6:16 | oftr | rc://*/ta/man/translate/figs-explicit | κατὰ τοῦ μείζονος ὀμνύουσιν | 1 | Here, just as in 6:13, the author refers to how people often “swore by” someone else. The other person needed to be someone important and powerful enough to guarantee or enforce what the person who swore promised to do. If it would be helpful in your language, 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]]) | |
| 558 | 6:16 | mxrh | rc://*/ta/man/translate/figs-explicit | 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, while the word confirmation refers to how something is backed up and proved to be true by evidence or, here, an oath. If it would be helpful in your language, you could express the idea in another day. 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-explicit]]) | |
| 559 | 6:16 | pqcw | rc://*/ta/man/translate/figs-abstractnouns | πάσης αὐτοῖς ἀντιλογίας πέρας, εἰς βεβαίωσιν | 1 | If your language does not use an abstract noun for the idea of confirmation, you could express the same idea in another way. Alternate translation: “what confirms the end of all disputes to them” or “what certainly finishes anything that people are disputing about” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 560 | 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). 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 it would be helpful in your language, 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]]) | |
| 561 | 6:17 | dw5n | rc://*/ta/man/translate/figs-infostructure | περισσότερον & ἐπιδεῖξαι | 1 | Here, the phrase even more modifies to show. If it would be helpful in your language, you could rearrange the elements in this sentence to make clearer what even more modifies. Alternate translation: “to show even more” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 562 | 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 means that believers receive the promise from God, even though God does not die. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to those who were to receive the promise” or “to the recipients of the promise” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 563 | 6:17 | wlbg | rc://*/ta/man/translate/figs-metonymy | τῆς ἐπαγγελίας | 1 | Here, the word promise 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: “of the things from the promise” or “of the things that God promised” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 564 | 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 of 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 is what he plans” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 565 | 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). Both “promise” and “oath” contain binding words that no one can change. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “by an unchangeable oath and promise” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 566 | 6:18 | hy89 | ἐν οἷς ἀδύνατον ψεύσασθαι τὸν Θεόν | 1 | Alternate translation: “concerning which God could never lie” | ||
| 567 | 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “who have found salvation” or “who have sought protection” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 568 | 6:18 | bkgy | rc://*/ta/man/translate/figs-explicit | οἱ καταφυγόντες | 1 | Here the author does not specify from what we have fled or who provides the refuge. He implies that God provides the refuge, but from what we have fled 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 it would be helpful in your language, you include some of this implied information 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]]) | |
| 569 | 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 of 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]]) | |
| 570 | 6:18 | gk6n | rc://*/ta/man/translate/figs-metaphor | κρατῆσαι τῆς & ἐλπίδος | 1 | Here, the phrase hold firmly refers to continuing to consistently believe or trust something, particularly something that one has been told. If it would be helpful in your language, 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]]) | |
| 571 | 6:18 | vjvm | rc://*/ta/man/translate/figs-abstractnouns | τῆς & ἐλπίδος | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 572 | 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 on the person doing the setting. 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]]) | |
| 573 | 6:19 | w66k | rc://*/ta/man/translate/writing-pronouns | ἣν | 1 | Here, the word which refers back to “the hope” that the author mentioned in the previous verse (see 6:18). If it would be helpful in your language, you could make explicit that which refers “the hope.” Alternate translation: “which hope” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 574 | 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 it would be helpful in your language, you could refer to something else that holds things in place, or you could express the idea plainly. 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]]) | |
| 575 | 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]]) | |
| 576 | 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 “reliably confirmed” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 577 | 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 it would be helpful in your language, 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]]) | |
| 578 | 6:19 | aj2m | rc://*/ta/man/translate/figs-explicit | 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 and Leviticus 16:2. The curtain blocks this area off from the rest of the sanctuary. If it would be helpful in your language, 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-explicit]]) | |
| 579 | 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 it would be helpful in your language, 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]]) | |
| 580 | 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]]) | |
| 581 | 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]]) | |
| 582 | 6:20 | zgj6 | κατὰ τὴν τάξιν Μελχισέδεκ | 1 | Here the author uses the same words he used in 5:6, 10. You should translate this phrase in exactly the same way as you did in those verses. | ||
| 583 | 7:intro | y8j3 | 0 | Hebrews 7 General NotesStructure and Formatting
Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 7:17, 21, which are words from the Old Testament. Special Concepts in this ChapterHigh priestsIn this chapter, the author frequently discusses high priests. He speaks about their “order,” which refers to the requirements, system, and service that go along with being a priest in that “order.” He focuses on two “orders.” First is the order of Aaron, made up of priests who are descended from Levi. These priests are required by Moses’ 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]]) MelchizedekIn this chapter, the author refers to Melchizedek as he is described in Genesis 14:18–20, including how the story does not mention his father, mother, birth, or death. Scholars debate whether the author thought that Melchizedek was a supernatural being such as an angel, or whether the author simply describes the character Melchizedek without referring to the historical person named Melchizedek. What is clear is that the author thinks that Melchizedek was “made like” Jesus, not the other way around (see 7:3). In other words, the author speaks about Melchizedek because the description of him in Genesis is a helpful way to think about Jesus. Since Melchizedek was greater than Abraham, Jesus, whom Melchizedek is like, is greater than Abraham’s descendants who became priests. (See: [[rc://*/tw/dict/bible/names/melchizedek]]) TithesIn 7:1–10, the author refers multiple times to giving and collecting “tithes” or “a tenth.” These words refer to the practice of separating out one tenth of what a person earned or grew and giving it to someone else. In the law that God gave through Moses, the Israelites were required to give a “tenth” or “tithe” to priests. This enabled the priests to perform their service without having to do other work. The author uses the “tithes” language to show that Abraham, Levi’s great-grandfather, paid a “tithe” to Melchizedek. That means that the descendants of Abraham who received “tithes” actually paid “tithes” through Abraham to Melchizedek. In the author’s argument, this shows that Melchizedek and his priesthood are greater than Levi and his priesthood. (See: [[rc://*/tw/dict/bible/other/tenth]]) “Swearing” and the “oath”Just as in chapter 6, the author refers multiple times to “swearing” and using an “oath.” In this context, “swearing” refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. The author implies that words spoken with an “oath” have more significance or indicate something greater than words without an “oath.” If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://*/tw/dict/bible/other/oath]]) Other Possible Translation Difficulties in this ChapterThe “loin” of AbrahamIn 7:5, 10, the author refers to the “loin” of Abraham. This word is a polite way to refer to the male sexual organ. In 7:5, the author’s point is that all the Israelites are descended from Abraham, since they all come from his “loin.” In 7:10, the author’s point is that Levi, the great-grandson of Abraham, could be considered to be inside Abraham’s “loin” before Abraham and Sarah had their son, Isaac. In the author’s culture, one could speak of the descendants of a man as if they were inside the man’s sexual organ. Consider natural ways to express these ideas in your language, and see the notes on these two verses. | |||
| 584 | 7:1 | mwy8 | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word For signals that the author will now go on to explain who “Melchizedek” is and why he is important. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave For untranslated. Alternate translation: “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 585 | 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, you should preserve this name as much as possible. (See: [[rc://*/ta/man/translate/translate-names]]) | |
| 586 | 7:1 | h4n1 | rc://*/ta/man/translate/translate-names | τοῦ Θεοῦ τοῦ Ὑψίστου | 1 | The phrase Most High God refers to God and describes him as the most powerful and greatest being. The author uses this phrase since it appears in Genesis 14:18. If it would be helpful in your language, 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]]) | |
| 587 | 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 it would be helpful in your language, you could make this connection more explicit. Alternate translation: “when he was returning” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]]) | |
| 588 | 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. 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]]) | |
| 589 | 7:1 | np7o | rc://*/ta/man/translate/figs-synecdoche | τῶν βασιλέων | 1 | Here, the word kings refers to both the kings and their armies. If it would be helpful in your language, you could refer explicitly to their armies. Alternate translation: “of the kings and their fighting men” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) | |
| 590 | 7:2 | q87x | rc://*/ta/man/translate/writing-pronouns | ᾧ | 1 | Here, the word whom refers back to Melchizedek. If it would be helpful in your language, you could make explicit that the pronoun refers to Melchizedek. Alternate translation: “to whom—that is, Melchizedek—” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 591 | 7:2 | pw9x | rc://*/ta/man/translate/figs-explicit | ἀπὸ πάντων | 1 | Here, the phrase 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 it would be helpful in your language, you could make explicit what **all things refers to. 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]]) | |
| 592 | 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 it would be helpful in your language, you could clarify that the author is translating 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]]) | |
| 593 | 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 it would be helpful in your language, 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]]) | |
| 594 | 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]]) | |
| 595 | 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 it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “king who rules righteously … king who rules peacefully” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 596 | 7:2 | yaa0 | rc://*/ta/man/translate/figs-abstractnouns | δικαιοσύνης & εἰρήνης | 1 | If your language does not use abstract nouns for the ideas of 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]]) | |
| 597 | 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. Translate it the same way you did there. (See: [[rc://*/ta/man/translate/translate-names]]) | |
| 598 | 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. 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 it would be helpful in your language, 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]]) | |
| 599 | 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 it would be helpful in your language, 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]]) | |
| 600 | 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 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 described him like” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 601 | 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]]) | |
| 602 | 7:4 | h2bg | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | Here, the word But introduces the next thing that the author wants to say about Melchizedek. It does not introduce a contrast with the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces further development, or you could leave But untranslated. Alternate translation: “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 603 | 7:4 | iyvq | θεωρεῖτε | 1 | Alternate translation: “observe” or “see” | ||
| 604 | 7:4 | w2gg | rc://*/ta/man/translate/writing-pronouns | οὗτος | 1 | The phrase this one refers to Melchizedek. If it would be helpful in your language, you could make explicit that the phrase refers to Melchizedek. Alternate translation: “this Melchizedek was” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 605 | 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]]) | |
| 606 | 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). If it would be helpful in your language, you could use a word that introduces the first half of a contrast, or you could leave Indeed untranslated. Alternate translation: “And on the one hand, those” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 607 | 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 the ones who have received the priesthood are descended from Levi. Alternate translation: “descended from Levi” | ||
| 608 | 7:5 | ffl4 | rc://*/ta/man/translate/translate-kinship | τῶν υἱῶν Λευεὶ | 1 | In the author’s culture, the word 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 it would be helpful in your language, you could use a word or phrase that refers to descendants. 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]]) | |
| 609 | 7:5 | l9zq | rc://*/ta/man/translate/figs-distinguish | Λευεὶ τὴν ἱερατείαν λαμβάνοντες | 1 | Here, the phrase who receive the priesthood identifies the specific sons of Levi that the author is speaking about. Use a form which 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]]) | |
| 610 | 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 of 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]]) | |
| 611 | 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. If it would be helpful in your language, you could make it more explicit that the author is referring to a specific part of Moses’ law. Alternate translation: “are commanded in Moses’ law” or “are told by God in the law of Moses” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 612 | 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 just to male children of one’s parents. If it would be helpful in your language, 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]]) | |
| 613 | 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 it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “from their relatives” or “from their brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 614 | 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 it would be helpful in your language, 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]]) | |
| 615 | 7:5 | x4za | rc://*/ta/man/translate/figs-idiom | ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ | 1 | Here the author refers to the descendants of Abraham as if they had come directly from the loin of Abraham. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they have Abraham as a common ancestor” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 616 | 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). If it would be helpful in your language, you could use a word that introduces the second half of a contrast, or you could leave But untranslated. Alternate translation: “And on the other hand,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 617 | 7:6 | e0ic | rc://*/ta/man/translate/writing-pronouns | ὁ | 1 | Here, the phrase this one refers to Melchizedek. If it would be helpful in your language, you could make explicit that the phrase refers to Melchizedek. Alternate translation: “Melchizedek,” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 618 | 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]]) | |
| 619 | 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 it would be helpful in your language, you could use a word or phrase that introduces further development, or you could leave But untranslated. Alternate translation: “Concerning blessings,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 620 | 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]]) | |
| 621 | 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]]) | |
| 622 | 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]]) | |
| 623 | 7:8 | sf79 | rc://*/ta/man/translate/figs-infostructure | ὧδε μὲν & ἐκεῖ δὲ | 1 | 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 it would be helpful in your language, 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]]) | |
| 624 | 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 it would be helpful in your language, you could make clearer to whom mortal men refers . Alternate translation: “priests who will die” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 625 | 7:8 | seiq | rc://*/ta/man/translate/writing-pronouns | μαρτυρούμενος ὅτι ζῇ | 1 | Here, the word he refers to Melchizedek. If it would be helpful in your language, you could make clear to whom he refers. Alternate translation: “Melchizedek is testified about that he lives on” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 626 | 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 this idea more explicit. Alternate translation: “he is testified about that he received a tithe and that he lives on” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 627 | 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 on Melchizedek who is testified about rather than on the person doing the testifying. If you must state who did the action, the author implies that God did it when he spoke through Moses in Genesis 14:18–20. Alternate translation: “God testifies about him” or “Moses testifies about him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 628 | 7:8 | c9zz | rc://*/ta/man/translate/figs-explicit | μαρτυρούμενος ὅτι ζῇ | 1 | Here, just as in 7:3, the author is describing the character “Melchizedek” as he appears in Genesis 14:18–20. The author of that story does not mention anything about Melchizedek’s death. If it would be helpful in your language, 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]]) | |
| 629 | 7:9 | e9gc | rc://*/ta/man/translate/figs-metonymy | Λευεὶς, ὁ δεκάτας λαμβάνων | 1 | Here, the name Levi refers to the descendants of Levi who were priests and collected tithes. If it would be helpful in your language, you could make it explicit that Levi stands for the descendants of Levi. Alternate translation: “Levi’s descendants, the ones collecting tithes” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 630 | 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). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “had paid a tithe to Melchizedek through Abraham after Abraham defeated his enemies” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 631 | 7:10 | g26s | rc://*/ta/man/translate/figs-metaphor | ἔτι & ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν | 1 | Here the author speaks as if Levi was still in the loin of his father. He means that Abraham had not yet fathered any descendants, so in a way they were all still part of 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 to be inside Abraham. Second, because they were inside Abraham, they participated in whatever Abraham did. This included giving a tithe to Melchizedek. If it would be helpful in your language, 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-metaphor]]) | |
| 632 | 7:10 | bd2l | rc://*/ta/man/translate/figs-metaphor | 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/figs-metaphor]]) | |
| 633 | 7:10 | l5dd | rc://*/ta/man/translate/writing-pronouns | αὐτῷ | 1 | Here, the word him refers to Abraham. If it would be helpful in your language, you could make explicit that the pronoun refers to Abraham. Alternate translation: “Abraham” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 634 | 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 it would be helpful in your language, 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 on the one hand” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 635 | 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]]) | |
| 636 | 7:11 | yvxw | rc://*/ta/man/translate/figs-abstractnouns | τελείωσις & ἦν | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 637 | 7:11 | nw53 | rc://*/ta/man/translate/figs-explicit | 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 it would be helpful in your language, 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/figs-explicit]]) | |
| 638 | 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 of priesthood, you could express the idea in another way. Alternate translation: “how the Levites served as priests” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 639 | 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 what he says about perfection and priesthood applies to the whole law. If it would be helpful in your language, 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]]) | |
| 640 | 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 it would be helpful in your language, 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]]) | |
| 641 | 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 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]]) | |
| 642 | 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 it would be helpful in your language, 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]]) | |
| 643 | 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 from Psalm 110:4: “You are a priest forever, after the order of Melchizedek.” It is these words that “say” that Jesus is a priest *according to the order of Melchizedek and not according to the order of Aaron. If it would be helpful in your language, 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 according to the order of Aaron” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 644 | 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to appear” or “to begin serving” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 645 | 7:11 | cc5f | rc://*/ta/man/translate/figs-explicit | 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 performs the same duties which that person did. If it would be helpful in your language, 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/figs-explicit]]) | |
| 646 | 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 on what does not do the saying. If you must state who does not speak, the author implies that God did not say this when he spoke in Psalm 110:4. Alternate translation: “for the psalm not to identify him to be” or “for God not to say that he is” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 647 | 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). 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 it would be helpful in your language, 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]]) | |
| 648 | 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 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]]) | |
| 649 | 7:12 | lipz | rc://*/ta/man/translate/figs-abstractnouns | τῆς ἱερωσύνης | 1 | If your language does not use an abstract noun for the idea of priesthood, you could express the idea in another way. Alternate translation: “how people act as priests” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 650 | 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). If it would be helpful in your language, 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]]) | |
| 651 | 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. 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’ name in 7:22. If possible, refer to Jesus here as indirectly as the author does. If you must clarify to whom he and whom refer, you could use a word or phrase that directly identifies Jesus. Alternate translation: “the Lord about whom these things are said belongs to” or “Jesus, about whom these things are said, belongs to” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 652 | 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 on the person doing the saying. If you must state who did the “saying,” the author implies that God did it in the words of Psalm 110:4. Alternate translation: “about whom God said these things” or “about whom we read these things in the psalm” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 653 | 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 of whose tribe the author speaks 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]]) | |
| 654 | 7:13 | n3hs | rc://*/ta/man/translate/figs-explicit | 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 it would be helpful in your language, 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-explicit]]) | |
| 655 | 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 it would be helpful in your language, 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]]) | |
| 656 | 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 it would be helpful in your language, you could use a comparable phrase that introduces common knowledge. Alternate translation: “everyone knows” or “it is commonly known” | ||
| 657 | 7:14 | qsk5 | rc://*/ta/man/translate/figs-metaphor | ἐξ Ἰούδα ἀνατέταλκεν | 1 | Here the author describes Jesus’ birth as if he were the sun that “sprang up” above the horizon at sunrise. He speaks in this way to refer to Jesus’ birth as a descendant of Judah but also to indicate that Jesus’ 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 whom he is descended. If possible, use a comparable phrase in your language that refers to human descent but that also indicates that Jesus’ birth was not totally normal. Alternate translation: “has come from Judah” or “has sprouted from Judah” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 658 | 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 it would be helpful in your language, you could make this 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]]) | |
| 659 | 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]]) | |
| 660 | 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. 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 it would be helpful in your language, 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” | ||
| 661 | 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]]) | |
| 662 | 7:15 | i17g | rc://*/ta/man/translate/figs-explicit | ἱερεὺς ἕτερος | 1 | Here, the phrase another priest refers to Jesus, who is a different kind of priest than the priests who are descended from Levi. If it would be helpful in your language, you could make explicit that the phrase refers to Jesus. Alternate translation: “Jesus, who is a different priest,” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 663 | 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 it would be helpful in your language, 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]]) | |
| 664 | 7:15 | z1yl | rc://*/ta/man/translate/figs-explicit | 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. 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/figs-explicit]]) | |
| 665 | 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 of 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]]) | |
| 666 | 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). If it would be helpful in your language, you could make explicit that the pronoun refers to “another priest.” 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]]) | |
| 667 | 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]]) | |
| 668 | 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 includes a fleshly command. If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “according to a fleshly command in the law” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 669 | 7:16 | el4j | rc://*/ta/man/translate/figs-explicit | ἐντολῆς σαρκίνης | 1 | Here, the phrase fleshly command refers to a command that could: (1) deal 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) apply 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]]) | |
| 670 | 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 it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “according to the power that comes from an indestructible life” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 671 | 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 of 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]]) | |
| 672 | 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) means. The author will cite this psalm again in the following verse. If it would be helpful in your language, you could make what indestructible life refers to more explicit. Alternate translation: “of a life that death could not destroy” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 673 | 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). If it would be helpful in your language, 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]]) | |
| 674 | 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 on who or what does the testifying. If you must state who did the action, the author implies that God did it when he spoke Psalm 110:4. Alternate translation: “God is testifying” or “the psalm is testifying” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 675 | 7:17 | t8nv | rc://*/ta/man/translate/writing-quotations | μαρτυρεῖται | 1 | Here the author quotes from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as something that has been testified. However, the audience would have understood that these were words from the Old Testament, specifically from Psalm 110:4. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “it is being testified in the Scriptures” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 676 | 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, you should translate these words in exactly the same way as you did in that verse. | ||
| 677 | 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. If it would be helpful in your language, you could use words that introduce a two-part explanation. If you use the following alternate translation, you will need to make sure that your translation of the phrase “on the other hand” in 7:19b fits with what you choose here. Alternate translation: “First then” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 678 | 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 of 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]]) | |
| 679 | 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 it would be helpful in your language, you could make this idea more explicit. Alternate translation: “of the former commandment about the Levitical priesthood” or “of the former commandment concerning priests in Moses’ law” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 680 | 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]]) | |
| 681 | 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). If it would be helpful in your language, 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]]) | |
| 682 | 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 it would be helpful in your language, 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’ law” (See: [[rc://*/ta/man/translate/figs-personification]]) | |
| 683 | 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. Alternate translation: “and second, there” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 684 | 7:19 | stc2 | rc://*/ta/man/translate/figs-abstractnouns | ἐπεισαγωγὴ & κρείττονος ἐλπίδος | 1 | If your language does not use abstract nouns for the ideas of 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]]) | |
| 685 | 7:19 | xp1h | rc://*/ta/man/translate/figs-metonymy | κρείττονος ἐλπίδος | 1 | Here, the word hope refers to the contents of the hope, or what believers confidently expect. If it would be helpful in your language, 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]]) | |
| 686 | 7:20 | e97r | 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 in a first sentence the background information about how the Israelite priests were not appointed with an oath while Jesus was appointed with an oath. 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]]) | ||
| 687 | 7:20 | f3cd | rc://*/ta/man/translate/grammar-connect-words-phrases | καθ’ ὅσον | 1 | Here, the phrase by as much as introduces the first half a comparison that the author will complete in 7:22. The point is that, just as swearing an oath is more guaranteed than not using an oath, so Jesus’ priesthood and covenant are better than the priesthood of the descendants of Levi. If it would be helpful in your language, 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]]) | |
| 688 | 7:20 | ziqe | rc://*/ta/man/translate/figs-doublenegatives | οὐ χωρὶς ὁρκωμοσίας | 1 | The phrase not without swearing an oath uses two negative words to emphasize that there was definitely an oath involved. If it would be helpful in your language, you could express the meaning with positive words, emphasizing the importance of swearing an oath. Alternate translation: “with swearing an oath” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) | |
| 689 | 7:20 | vf69 | rc://*/ta/man/translate/figs-explicit | οὐ χωρὶς ὁρκωμοσίας | 1 | Here the author again refers to Psalm 110:4, which states that the Lord “swears” that “you are a priest forever.” The author quotes this psalm again in the following verse. If it would be helpful in your language, you could make the content of the oath explicit. Alternate translation: “not without swearing an oath about the priesthood of the Messiah” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 690 | 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. The ULT has used em-dashes to make it clear that these words are extra information that explain not without swearing an oath. If it would be helpful in your language, 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]]) | |
| 691 | 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 that there was an oath. The word indeed signals to the audience that this explanation has two parts. The second part begins with “but” in 7:21a. If it would be helpful in your language, 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]]) | |
| 692 | 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 it would be helpful in your language, you could make explicit that the pronoun refers to Levitical priests. Alternate translation: “the Levitical priests” or “the Levites” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 693 | 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 it would be helpful in your language, you could make this idea more explicit. Alternate translation: “are appointed priests by God without him swearing an oath” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 694 | 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. Alternate translation: “but on the other hand,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 695 | 7:21 | y3uo | rc://*/ta/man/translate/figs-ellipsis | ὁ & μετὰ | 1 | The author is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, you could supply these words from the end of the previous verse (7:20). Alternate translation: “he became a priest with” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 696 | 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 it would be helpful in your language, you could make explicit that the pronouns refer to Jesus. Alternate translation: “the Son with an oath-taking, through God the Father saying to him” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 697 | 7:21 | fzr9 | rc://*/ta/man/translate/writing-quotations | διὰ τοῦ λέγοντος πρὸς αὐτόν | 1 | Here the author quotes from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken to Christ. However, the audience would have understood that this was a quotation from the Old Testament, specifically from Psalm 110:4. Since the author introduces the quotation as words that God has said to Christ, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “through the one speaking these words to him” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 698 | 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 it would be helpful in your language, 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]]) | |
| 699 | 7:21 | qtfs | rc://*/ta/man/translate/figs-quotesinquotes | οὐ μεταμεληθήσεται, σὺ ἱερεὺς εἰς τὸν αἰῶνα | 1 | If it would be helpful in your language, you could translate the this 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]]) | |
| 700 | 7:21 | e5v1 | σὺ ἱερεὺς εἰς τὸν αἰῶνα | 1 | Since the author repeats here the same words that he quoted in 7:17 (although he does not include the phrase “according to the order of Melchizedek”), you should translate these words in exactly the same way as you did in that verse. | ||
| 701 | 7:22 | h462 | rc://*/ta/man/translate/grammar-connect-words-phrases | κατὰ τοσοῦτο | 1 | Here, the phrase according to so much more introduces the second half of the comparison that the author began in the first part of 7:20. The comparison indicates that the difference in greatness between a priesthood with an oath and a priesthood without an oath is comparable to the difference in greatness between the covenants of which these priesthoods are a part. 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 it would be helpful in your language, 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]]) | |
| 702 | 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 it would be helpful in your language, you could make this 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]]) | |
| 703 | 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 it would be helpful in your language, you could use words or phrases that more clearly introduce a new point in two contrasting parts. Make sure that you express the second half of the contrast in 7:24 so that it fits with what you do here. Alternate translation: “Now on the one hand, the ones having become” or “First, the ones having become” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 704 | 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 on what does the preventing. Alternate translation: “death prevents them from continuing” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 705 | 7:23 | vn5m | rc://*/ta/man/translate/figs-abstractnouns | θανάτῳ | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 706 | 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 it would be helpful in your language, you could make this idea more explicit. Alternate translation: “from continuing to be priests” or “from continuing to act as priests” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 707 | 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. 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]]) | |
| 708 | 7:24 | y2uu | rc://*/ta/man/translate/writing-pronouns | ὁ | 1 | Here, the word he refers to Jesus. If it would be helpful in your language, you could make explicit that the pronoun refers to Jesus. Alternate translation: “the Son” or “Jesus the Son” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 709 | 7:24 | z20u | rc://*/ta/man/translate/figs-explicit | μένειν αὐτὸν εἰς τὸν αἰῶνα | 1 | Here, the phrase remains forever means something similar to the phrase “indestructible life” in 7:16: Jesus lives forever, that is, he will never die. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he remains alive forever” or “he lives without end” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 710 | 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 of priesthood, you could express the idea by using a verb such as “imitate.” Alternate translation: “is permanently a priest” or “permanently acts as a priest” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 711 | 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). If it would be helpful in your language, 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]]) | |
| 712 | 7:25 | b182 | rc://*/ta/man/translate/figs-go | τοὺς προσερχομένους & τῷ Θεῷ | 1 | Here, the word approach refers implicitly to getting close to something but not necessarily being right next to it. The author speaks of people approaching 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 the similar clause in 4:16. Alternate translation: “the ones going before God” (See: [[rc://*/ta/man/translate/figs-go]]) | |
| 713 | 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]]) | |
| 714 | 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 it would be helpful in your language, you could use a comparable word or phrase that introduces more explanation, or you could leave For untranslated. Alternate translation: “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 715 | 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). 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]]) | |
| 716 | 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]]) | |
| 717 | 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” | ||
| 718 | 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. 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]]) | |
| 719 | 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 it would be helpful in your language, you could rearrange the elements in this sentence. 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]]) | |
| 720 | 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 it would be helpful in your language, 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]]) | |
| 721 | 7:27 | jdb8 | πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ | 1 | Here the author uses words and ideas that are very similar to what he used in 5:3. They are not the same words, but the main idea is very similar. Consider referring to that verse when you translate these words. | ||
| 722 | 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 it would be helpful in your language, 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]]) | |
| 723 | 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 it would be helpful in your language, you could make to whom these words refer more explicit. Alternate translation: “the high priest’s own … Jesus did … himself” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 724 | 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 it would be helpful in your language, 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]]) | |
| 725 | 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 it would be helpful in your language, you could make what this 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]]) | |
| 726 | 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. If it would be helpful in your language, 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]]) | |
| 727 | 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 it would be helpful in your language, 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]]) | |
| 728 | 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 write down. The psalm was written after the law, which means that it can overrule what the law required. If it would be helpful in your language, you could make explicit to which law and oath the author is referring. 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]]) | |
| 729 | 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 word that refers to both men and women if it is clearer. Alternate translation: “people” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 730 | 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 of 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]]) | |
| 731 | 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. If it would be helpful in your language, 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]]) | |
| 732 | 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 it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “the word that records how God swore an oath” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 733 | 7:28 | yez2 | rc://*/ta/man/translate/figs-metonymy | ὁ λόγος & τῆς ὁρκωμοσίας | 1 | Here, the word word refers to what someone says in words. If it would be helpful in your language, 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]]) | |
| 734 | 7:28 | msa4 | rc://*/ta/man/translate/guidelines-sonofgodprinciples | Υἱόν | 1 | The word Son is an important title for Jesus, the Son of God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) | |
| 735 | 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” | ||
| 736 | 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 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]]) | |
| 737 | 8:intro | ks94 | 0 | Hebrews 8 General NotesStructure and Formatting
Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 8:8–12, which the author quotes from the Old Testament. Special Concepts in this ChapterNew covenantIn 8:6–13, the author refers to a “second,” “better,” and “new” covenant. All these phrases refer to the same covenant, the one that God promised in the words that the author quotes from Jeremiah 31:31–34. This new covenant is “mediated” through Jesus the Son (8:6), and when God initiated this covenant, the “first covenant” (the one God made with the Israelites through Moses) became “old” or “obsolete” (8:13). In your translation, use words or phrases that refer to an agreement or formal contract between people or groups. (See: [[rc://*/tw/dict/bible/kt/covenant]]) The heavenly sanctuaryIn 8:1–2, the author refers to how Jesus 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]]) Important Figures of Speech in this ChapterThe “house” of Israel or JudahIn 8:8 and 8:10, the quotation refers to the “house” of Israel or of Judah. In this context, “house” refers figuratively to a group 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 8:10, the “house of Israel” refers to all the Israelites. In 8:8, the “house of Israel” and the “house of Judah” refer to the two different kingdoms that the original kingdom of Israel split into. In both cases, the quotation is referring to all the Israelites. Consider using a natural way to refer to a group of people who belong together. (See: [[rc://*/tw/dict/bible/other/house]]) Other Possible Translation Difficulties in this ChapterWas Jesus a priest when he lived and died on earth?In 8:4, the author argues that Jesus would not be a priest if he were on earth. His basis for this claim seems to be that God has already appointed priests to offer sacrifices on earth. Scholars frequently debate whether the author of Hebrews claims that Jesus served as a priest when he obeyed God 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. (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]]) What is the “fault” in the first covenant?In 8:7, the author implies that the “first covenant” was not “faultless.” However, in 8:8, he claims that God finds “fault” with “them,” that is, the Israelites who received that covenant. Most likely, the “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 first covenant, there is no need to harmonize these two verses. | |||
| 738 | 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 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: “Next,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 739 | 8:1 | nb8q | rc://*/ta/man/translate/figs-explicit | κεφάλαιον & ἐπὶ τοῖς λεγομένοις | 1 | Here the author could be referring implicitly to the point or most significant idea in: (1) everything he is writing, including what follows. Alternate translation: “the most significant thing in what I am saying is this” (2) what he has already said, not including what follows. Alternate translation: “the most significant thing in what I have said is this” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 740 | 8:1 | noty | rc://*/ta/man/translate/figs-activepassive | τοῖς λεγομένοις | 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 said rather than 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 am saying is this” or “the things that I have said is this” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 741 | 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 the words in 7:26–28. If it would be helpful in your language, you could make the reference of such more explicit. Alternate translation: “the kind of high priest I have described, one” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 742 | 8:1 | b8qy | rc://*/ta/man/translate/translate-symaction | ἐκάθισεν ἐν δεξιᾷ | 1 | When someone sits at the right hand of God (the Majesty), this symbolizes that person’s honor, authority, and ability to rule. If it would be helpful in your language, 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]]) | |
| 743 | 8:1 | kqzi | rc://*/ta/man/translate/figs-metonymy | ἐν δεξιᾷ τοῦ θρόνου | 1 | Here, the phrase 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 it would be helpful in your language, 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]]) | |
| 744 | 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 it would be helpful in your language, you could use a reverent way of referring to God in your culture, especially if that way 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]]) | |
| 745 | 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]]) | |
| 746 | 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 it would be helpful in your language, you could express the idea without using a possessive form. 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]]) | |
| 747 | 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]]) | |
| 748 | 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’ tabernacle was “false” or wrong. Rather, he means that this (heavenly) tabernacle is more real and effective than Moses’ tabernacle. If it would be helpful in your language, you could use a word or phrase that identifies this 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]]) | |
| 749 | 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 it would be helpful in your language, you could use a word that applies to both men and women, or you could refer to both genders. Alternate translation: “a man or woman” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 750 | 8:3 | p6ol | rc://*/ta/man/translate/grammar-connect-words-phrases | πᾶς γὰρ | 1 | Here, the word For introduces an explanation of what the author has said in 8:1–2 about how Christ is a high priest. This explanation continues in the following verses and compares and contrasts Christ with the Levitical priests. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave For untranslated. Alternate translation: “Further, every” or “Now I will say more about high priests: Every” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 751 | 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 it would be helpful in your language, you could make this idea more explicit. Alternate translation: “every Israelite high priest” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 752 | 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 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]]) | |
| 753 | 8:3 | gauz | rc://*/ta/man/translate/figs-doublet | δῶρά τε καὶ θυσίας | 1 | Here, the words gifts and sacrifices function together to refer to anything that an Israelite would have offered to God. It is probable that sacrifices refers to animals that would be killed and offered to God, while gifts identifies anything else that a person would give to God. If you do not have two words for these categories, you could use a single word or phrase to refer to what an Israelite would offer to God. See you how you translated the same phrase in 5:1. Alternate translation: “sacrifices” or “things presented to God” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 754 | 8:3 | qqnm | ἀναγκαῖον ἔχειν & καὶ τοῦτον | 1 | Alternate translation: “this one also must have” or “God requires this one also to have” | ||
| 755 | 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. If it would be helpful in your language, you could make explicit that the pronoun refers to Jesus. Alternate translation: “this high priest” or “Jesus, our high priest,” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 756 | 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). The author’s point is that God has already set up a priesthood on earth that 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 it would be helpful in your language, 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]]) | |
| 757 | 8:4 | no6j | rc://*/ta/man/translate/writing-pronouns | ἦν & οὐδ’ ἂν ἦν ἱερεύς | 1 | Here, the pronoun he refers to Jesus. If it would be helpful in your language, you could use the name Jesus in place of that pronoun. Alternate translation: “Jesus were … he would not be a priest at all” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 758 | 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]]) | |
| 759 | 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 has ascended into heaven (see 8:1). If it would be helpful in your language, you could express this idea more explicitly. Alternate translation: “he were currently on earth” or “he were now on earth instead of in heaven” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 760 | 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 has already appointed priests who serve on earth and Jesus is not one of them. Therefore, he is not a priest on earth. If it would be helpful in your language, you could make it clearer that the phrase {since} there are the ones offering 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]]) | |
| 761 | 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 it would be helpful in your language, you could express this idea more explicitly. Alternate translation: “since the Levitical priests offer the gifts according to Moses’ law” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 762 | 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]]) | |
| 763 | 8:5 | zbl4 | rc://*/ta/man/translate/figs-explicit | τῶν ἐπουρανίων | 1 | Here, the phrase heavenly things refers specifically to the heavenly sanctuary, “the true tabernacle” that the author referred to in 8:2. If it would be helpful in your language, you could express this idea more explicitly. Alternate translation: “of the heavenly tabernacle” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 764 | 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 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]]) | |
| 765 | 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 it would be helpful in your language, you could make this relationship clearer. Alternate translation: “at the time when he was about” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]]) | |
| 766 | 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. If it would be helpful in your language, you could express this idea more explicitly. Alternate translation: “when he and the Israelites were going to construct the tabernacle” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 767 | 8:5 | vbkq | rc://*/ta/man/translate/writing-quotations | γάρ φησίν | 1 | Here the author quotes from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as something that God said to Moses. However, the audience would have understood that these were words from the Old Testament, specifically from Exodus 25:40. If your readers would not know that this 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]]) | |
| 768 | 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]]) | |
| 769 | 8:5 | iym5 | rc://*/ta/man/translate/figs-metaphor | ὅρα | 1 | God was using the phrase See that to call attention to the command that followed. God did not mean that Moses was literally supposed to See with his eyes. If it would be helpful in your language, you could use a comparable phrase that draws attention to a command. Alternate translation: “Be sure that” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 770 | 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 it would be helpful in your language, you could make it clear that the word everything refers to everything about the tabernacle. Alternate translation: “the whole tabernacle” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 771 | 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 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]]) | |
| 772 | 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 and Exodus 24. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “on Mount Sinai” or “when I spoke to you on Mount Sinai” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 773 | 8:6 | qdj6 | rc://*/ta/man/translate/grammar-connect-logic-contrast | νυνὶ δὲ | 1 | Here, the phrase But now introduces what is true, in contrast to the hypothetical situation the author offered in 8:4. The word now does not refer to time here. If 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]]) | |
| 774 | 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 far superior way” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 775 | 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 it would be helpful in your language, you could make this 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]]) | |
| 776 | 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’ far superior ministry and the ministry of the Levitical priests is the same as the difference between the better covenant and the covenant that God made with Israel. If it would be helpful in your language, 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]]) | |
| 777 | 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 it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “the one who mediates a better covenant” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 778 | 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 that has been legislated rather than 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]]) | |
| 779 | 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]]) | |
| 780 | 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). If it would be helpful in your language, 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]]) | |
| 781 | 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]]) | |
| 782 | 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]]) | |
| 783 | 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. It was made before the second covenant, which is the one that God makes with his people through Jesus. If it would be helpful in your language, you could make this 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]]) | |
| 784 | 8:7 | np7l | rc://*/ta/man/translate/figs-metaphor | οὐκ ἂν δευτέρας ἐζητεῖτο τόπος | 1 | The author is speaking as if God would have literally looked for a place to put a second covenant. He means that God would not have made a second covenant. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “God would not have made a second one” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 785 | 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 on the person doing the seeking. If you must state who did the action, you could use an indefinite subject. Alternate translation: “no one would have sought a place” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 786 | 8:8 | ya4n | 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 first covenant was not “faultless” (see 8:7). If it would be helpful in your language, 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]]) | |
| 787 | 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 it would be helpful in your language, you could clarify to whom them refers. Alternate translation: “with the Israelite ancestors” or “with the people of Israel” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 788 | 8:8 | jd18 | rc://*/ta/man/translate/writing-quotations | λέγει | 1 | Here and in the following four verses, the author quotes from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken. However, the audience would have understood that this was a quotation from the Old Testament, specifically from Jeremiah 31:31–34. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “God spoke” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 789 | 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]]) | |
| 790 | 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 it would be helpful in your language, 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]]) | |
| 791 | 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 it would be helpful in your language, you could clarify that God is speaking about himself. Alternate translation: “I, the Lord, say” (See: [[rc://*/ta/man/translate/figs-123person]]) | |
| 792 | 8:8 | c6zm | rc://*/ta/man/translate/figs-metaphor | τὸν οἶκον Ἰσραὴλ, καὶ ἐπὶ τὸν οἶκον Ἰούδα | 1 | Here, the word house 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the people of Israel and with the people of Judah” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 793 | 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 it would be helpful in your language, you could make this 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]]) | |
| 794 | 8:9 | qses | rc://*/ta/man/translate/translate-kinship | τοῖς πατράσιν αὐτῶν | 1 | Here, the phrase their fathers refers to the Israelites who were alive before Jesus lived on earth. The audience of the original quotation was Israelites who descended from these people. Use a word or phrase that refers to ancestors. Alternate translation: “with their ancestors” (See: [[rc://*/ta/man/translate/translate-kinship]]) | |
| 795 | 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 it would be helpful in your language, 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]]) | |
| 796 | 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. If it would be helpful in your language, you could make this idea 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]]) | |
| 797 | 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “when I picked them up and carried them” or “when I tenderly rescued them” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 798 | 8:9 | s6z7 | τῆς χειρὸς αὐτῶν | 1 | Here, the word hand is a singular noun that refers to the “hands” of all the Israelites. It may be more natural in your language to use a plural form. Alternate translation: “their hands” or “each of their hands” | ||
| 799 | 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 it would be helpful in your language, you could make clearer what because supports. Alternate translation: “the reason for which is that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 800 | 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 it would be helpful in your language, 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]]) | |
| 801 | 8:9 | gto8 | rc://*/ta/man/translate/figs-idiom | 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 it would be helpful in your language, you could use an equivalent expression or use plain language. Alternate translation: “and I stopped helping them” or “I did not assist them” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 802 | 8:9 | a9r8 | rc://*/ta/man/translate/figs-123person | λέγει Κύριος | 1 | Here, just as in 8:8, the author has God speaking about himself in the third person. He uses this form because the quotation uses the third person to speak about God and the author claims that God speaks the quotation. If it would be helpful in your language, you could clarify that God is speaking about himself. Alternate translation: “I, the Lord, say” (See: [[rc://*/ta/man/translate/figs-123person]]) | |
| 803 | 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. This description of the new covenant continues through 8:11–12. If it would be helpful in your language, 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]]) | |
| 804 | 8:10 | z7wf | διαθήσομαι | 1 | Alternate translation: “I will set up” | ||
| 805 | 8:10 | k2ew | rc://*/ta/man/translate/figs-metaphor | τῷ οἴκῳ Ἰσραὴλ | 1 | Here, the word house 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “with the people of Israel” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 806 | 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 it would be helpful in your language, 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]]) | |
| 807 | 8:10 | du3y | rc://*/ta/man/translate/figs-123person | λέγει Κύριος | 1 | Here, just as in 8:8–9, the author has God speaking about himself in the third person. He uses this form because the quotation uses the third person to speak about God and the author claims that God speaks the quotation. If it would be helpful in your language, you could clarify that God is speaking about himself. Alternate translation: “I, the Lord, say” (See: [[rc://*/ta/man/translate/figs-123person]]) | |
| 808 | 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 this would not be good poetry in your culture, and if the repetition would be confusing, 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]]) | |
| 809 | 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, in 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 it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “helping them fully understand my laws” or “making my laws part of how they think” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 810 | 8:10 | fhi5 | rc://*/ta/man/translate/grammar-collectivenouns | τὴν διάνοιαν αὐτῶν | 1 | Here, the word mind is a singular noun that refers to the “minds” of all God’s people. It may be more natural in your language to use a plural form. Alternate translation: “their minds” or “each of their minds” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) | |
| 811 | 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 it would be helpful in your language, you could state the meaning plainly. 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]]) | |
| 812 | 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 it would be helpful in your language, you could use your own culture’s description of where humans think or express the idea plainly. Alternate translation: “on their desires” or “on how people think” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 813 | 8:10 | hs53 | rc://*/ta/man/translate/figs-simile | ἔσομαι αὐτοῖς εἰς Θεόν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν | 1 | Here God uses two clauses that refer to relationships between people or groups. When he says as, he is not drawing a comparison and saying that it will be as if he is their God and they are his people. Instead, he means that they will act towards each other as God and his people do. If it would be helpful in your language, you could use an equivalent expression or use plain language. 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-simile]]) | |
| 814 | 8:11 | qma1 | rc://*/ta/man/translate/figs-doublenegatives | οὐ μὴ | 1 | The words translated certainly not are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) | |
| 815 | 8:11 | wne2 | rc://*/ta/man/translate/figs-parallelism | ἕκαστος τὸν πολίτην αὐτοῦ, καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ | 1 | Here the quotation includes two phrases 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 this would not be good poetry in your culture, and if the repetition would be confusing, 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]]) | |
| 816 | 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 it would be helpful in your language, you could use words that apply to both men and women or you could refer to both genders. Alternate translation: “his or her … his or her sibling” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 817 | 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. If you use the following alternate translation, you will need to remove the quotation marks. Alternate translation: “saying that he should know the Lord” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) | |
| 818 | 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]]) | |
| 819 | 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 both extremes and every person in between. By speaking in this way, he includes every person who is part of his people. If it would be helpful in your language, 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]]) | |
| 820 | 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 have the least and the most importance and power in a society.Your language may use adjectives in the same way. If not, you could translate these with noun phrases. Alternate translation: “the least important person … the most important person” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) | |
| 821 | 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 it would be helpful in your language, you could use a comparable word or phrase that introduces the basis for a claim. Alternate translation: “In making this new covenant,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 822 | 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 this would not be good poetry in your culture, and if the repetition would be confusing, 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]]) | |
| 823 | 8:12 | w69r | ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν | 1 | Alternate translation: “I will mercifully deal with their unrighteousness” | ||
| 824 | 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]]) | |
| 825 | 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. If it would be helpful in your language, you could express the idea with a word or phrase that makes this idea explicit. Alternate translation: “I will certainly not act on” or “I will certainly not consider” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 826 | 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]]) | |
| 827 | 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). 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]]) | |
| 828 | 8:13 | grcm | rc://*/ta/man/translate/writing-pronouns | πεπαλαίωκεν τὴν πρώτην | 1 | Here, the word he refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God has made the first obsolete” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 829 | 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 it would be helpful in your language, 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]]) | |
| 830 | 8:13 | ta59 | rc://*/ta/man/translate/figs-doublet | τὸ & παλαιούμενον καὶ γηράσκον | 1 | Here, the phrases 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 you do not have two phrases that express this particular meaning and repeating the same phrase would be confusing, 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]]) | |
| 831 | 8:13 | v2tt | ἐγγὺς ἀφανισμοῦ | 1 | Alternate translation: “is going to disappear soon” | ||
| 832 | 9:intro | p8vy | 0 | Hebrews 9 General NotesStructure and Formatting
Special Concepts in this ChapterThe earthly tabernacleIn 9:1–10, the author describes and evaluates the earthly tabernacle. When the author wrote this letter, there was a temple in Jerusalem, and the tabernacle no longer existed. So his descriptions are based on the Old Testament only, not on personal experience. The tabernacle was a large tent divided into two parts: the outer Holy Place and the inner Most Holy Place. This tabernacle contained an “ark,” in which God had the people store important objects. God was present in a special way 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 he sometimes words things differently than what you might read in the Old Testament. Make sure to translate what the author actually says. (See: [[rc://*/tw/dict/bible/kt/tabernacle]]) The heavenly sanctuaryIn 9:11, the author refers again to a “tabernacle” and “holy places.” As in the case of 8:1–2, scholars debate what these two names identify. Most likely the “tabernacle” refers to the entire heavenly sanctuary that Jesus passes “through” in order to enter into the inner section, the “holy places.” However, the two names could each refer to the entire sanctuary from two different perspectives. The author mentions the heavenly sanctuary again in 9:23–24. However, there 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 and 9:11–12. See the specific verses for translation options. Make sure that you refer to the heavenly sanctuary with the same or similar words that you use to refer to the earthly sanctuary. (See [[rc:///tw/dict/bible/kt/tabernacle]] and [[rc:///tw/dict/bible/kt/heaven]]) Old covenant offerings and ritualsThe author refers to multiple different rituals and offerings that God commanded Moses and the Israelites to perform.
CovenantThe author speaks about “covenants” throughout this chapter. The “new” covenant refers to the agreement that God has made with his people through Jesus. The “first” covenant refers to the agreement that God made with the Israelites through Moses. In the author’s culture, the word translated “covenant” could also be used to refer to a “will,” a document that a person composes 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. The UST follows the interpretation that the author uses the specific meaning “will” as an analogy to help readers better understand “covenant.” See the notes on those verses for translation options. (See: [[rc://*/tw/dict/bible/kt/covenant]]) BloodThroughout this chapter, the author refers to “blood.” This blood always comes from someone or something that has died. Scholars debate what blood symbolizes or represents: the death of the sacrifice, the life of the sacrifice, or something else. Whatever the meaning, the author argues from the sacrifices that God required in the Old Testament that blood is required for both “cleansing” and “forgiveness.” This is true for both the old covenant and the new covenant. In your translation, you should refer to shed blood, since the blood always comes from someone or something that has died. Also, you should refer directly to “blood,” not to what it might symbolize or represent. (See: [[rc://*/tw/dict/bible/kt/blood]]) Important Figures of Speech in this ChapterThe “parable” in 9:8–9In these verses, the author explains what meaning the “Spirit” gives to the earthly tabernacle. While the exact details about what the author means by the “first tent” and the “holy places” are not perfectly clear, what is clear is that the first section of the earthly tabernacle, or perhaps the earthly tabernacle as a whole, indicates how people could not go to the “holy places.” Whether the “holy places” refers to the heavenly sanctuary as a whole, to the second section of the earthly tabernacle, or to the inner part of the heavenly sanctuary, it indicates a place where God is present in a special way. What the author is saying, then, is that the use of the “first tent” signifies lack of access to God. The “parable” in 9:9 further explains that this lack of access applies to “the present time,” which is when sacrifices are offered. The details of these two verses are debated by scholars, so for more details, see the notes. If possible, translate these two verses in such a way as to allow for the various possible views. Other Possible Translation Difficulties in this ChapterWhere does the altar of incense belong?In 9:3–4, the author places the “incense altar” inside the Most Holy Place. However, Exodus 30:6 seems to place the incense altar outside the curtain, in the Holy Place. There are many theories about why the author describes the “incense altar” inside the Most Holy Place. However, it is not necessary to try to harmonize your translation with Exodus’ description. If you think your readers would recognize and be confused by the difference, you could include a footnote with some possible solutions. It is possible that the author interpreted Exodus 30:6 to mean that the altar was in the Most Holy Place, and it is possible that he knew a tradition that put the altar there. It is also possible that he places the altar there for the sake of his argument. (See: [[rc:///tw/dict/bible/kt/altar]] and [[rc:///tw/dict/bible/other/incense]]) Did Moses sprinkle the scroll?In 9:19 the author states that Moses sprinkled a scroll, which is the roll or book on which Moses wrote everything that God had told him. You can read about this scroll in Exodus 24:1–8. These verses do not directly mention Moses sprinkling the scroll, but the author knew more about this than we do. Your translation should clearly express what the author says, which does not contradict Exodus 24 but simply gives more details about some things. Cleansing the heavenly thingsIn 9:23, the author refers to how the “heavenly things” need to be cleansed with “better sacrifices” than those used to cleanse the earthly things. Some scholars think that the heavenly things are perfect and cannot be made impure, so they argue that the “cleansing” refers to inauguration, or they suggest that the “heavenly things” refer to human consciences. Other scholars think that the heavenly sanctuary could be defiled by people’s sin, just as the earthly sanctuary was, so it too needed to be cleansed. This is most likely what the author means. However, no matter which 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]]) | |||
| 833 | 9:1 | h000 | rc://*/ta/man/translate/writing-background | οὖν | 1 | The author uses the word Now to introduce background information about the tabernacle of the first covenant that will help readers understand the argument he is making that Jesus is the “high priest” of a “greater and more perfect tabernacle.” In your translation, introduce this information in a way that would be natural in your own language and culture. (See: [[rc://*/ta/man/translate/writing-background]]) | |
| 834 | 9:1 | av9i | rc://*/ta/man/translate/grammar-connect-words-phrases | μὲν | 1 | The word indeed signals to the audience that this argument has two parts. The first part begins here, and the second part begins with “But” in 9:11. If it would be helpful in your language, you could use words that introduce a two-part development. Alternate translation: “on the one hand” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]), | |
| 835 | 9:1 | d3vs | ἡ πρώτη | 1 | See how you translated first covenant in Hebrews 8:7. | ||
| 836 | 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]]) | |
| 837 | 9:1 | af6x | rc://*/ta/man/translate/figs-explicit | τό & ἅγιον κοσμικόν | 1 | Here, the phrase earthly holy {place} refers to the entire earthly sanctuary, which the author will define as a “tabernacle” in the following verse (9:2). If it would be helpful in your language, you could refer more clearly to the entire earthly sanctuary. Alternate translation: “the earthly holy sanctuary” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 838 | 9:2 | e3em | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word for introduces a further explanation of “the earthly holy place” (see 9:1). If it would be helpful in your language, you could use a word that introduces a further explanation, or you could leave for untranslated. Alternate translation: “for which purpose” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 839 | 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 that was prepared rather than 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]]) | |
| 840 | 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. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the outer room” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 841 | 9:2 | uz9h | rc://*/ta/man/translate/translate-ordinal | ἡ πρώτη | 1 | If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “section one” or “room one” (See: [[rc://*/ta/man/translate/translate-ordinal]]) | |
| 842 | 9:2 | t13a | rc://*/ta/man/translate/writing-background | ἥ τε λυχνία καὶ ἡ τράπεζα, καὶ ἡ Πρόθεσις τῶν ἄρτων | 1 | To provide background about the “first covenant,” here the author refers to some things that God had the Israelites put in the first section of the tabernacle. The loaves were “presented” on the table. You can read God’s instructions about the lampstand, table, and loaves in Exodus 25:23–40. If your language has 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/writing-background]]) | |
| 843 | 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]]) | |
| 844 | 9:2 | vee3 | rc://*/ta/man/translate/writing-pronouns | ἥτις | 1 | Here, the word which refers to the first part of the tabernacle. If it would be helpful in your language, you could make explicit that the pronoun refers to the first part. Alternate translation: “which first part” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 845 | 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 on the person doing the calling. If you must state who did the action, you could use an indefinite subject. Alternate translation: “people called” or “they named” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 846 | 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]]) | |
| 847 | 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 must therefore be the second or inner part of the tabernacle, since it is behind the second curtain. If it would be helpful in your language, 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]]) | |
| 848 | 9:3 | ssr9 | rc://*/ta/man/translate/translate-ordinal | δεύτερον καταπέτασμα | 1 | If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “curtain two” (See: [[rc://*/ta/man/translate/translate-ordinal]]) | |
| 849 | 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 on the person doing the calling. If you must state who did the action, you could use an indefinite subject. Alternate translation: “which people called” or “which they named” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 850 | 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]]) | |
| 851 | 9:4 | zf2k | rc://*/ta/man/translate/writing-background | χρυσοῦν & θυμιατήριον | 1 | To provide further background about the “first covenant,” here the author refers to the altar in the tabernacle. It was a small structure on which priests would burn incense, which is a substance that gives off a sweet smell when someone burns it. This altar was coated in “gold.” You can read about the golden incense altar in Exodus 30:1–10. Use a phrase that refers to a structure or object that someone would use to offer things to God. Alternate translation: “a sacred table for burning incense, covered in gold,” (See: [[rc://*/ta/man/translate/writing-background]]) | |
| 852 | 9:4 | qsa7 | rc://*/ta/man/translate/writing-background | τὴν κιβωτὸν τῆς διαθήκης, περικεκαλυμμένην πάντοθεν χρυσίῳ | 1 | The author also refers to the ark of the covenant by way of background. It was a box or chest in the tabernacle where God was present in a special way. This chest was coated in gold and symbolized God’s covenant with Israel. You can read about the design of the ark of the covenant in Exodus 25:10–22. Use a phrase that refers to a chest or box that has special meaning and importance. Alternate translation: “the special covenantal box that was covered completely all around with gold” (See: [[rc://*/ta/man/translate/writing-background]]) | |
| 853 | 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 that was covered rather than the person doing the covering. If you must state who did the action, you could use an indefinite subject. Alternate translation: “which someone covered completely all around with gold” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 854 | 9:4 | w3ef | rc://*/ta/man/translate/figs-doublet | περικεκαλυμμένην πάντοθεν | 1 | Here, the words completely and all around mean almost the same thing. The author uses these words to emphasize that every part of the ark was covered with gold. If you do not have two words that express this particular meaning, and if repeating the same word would be confusing, 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]]) | |
| 855 | 9:4 | kt3u | rc://*/ta/man/translate/writing-pronouns | ἐν ᾗ | 1 | Here, the word which refers to the ark, not the “tent.” If it would be helpful in your language, you could make explicit that the pronoun refers to the ark. Alternate translation: “in which ark was” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 856 | 9:4 | md1f | rc://*/ta/man/translate/writing-background | στάμνος χρυσῆ ἔχουσα τὸ μάννα | 1 | To provide further background about the “first covenant,” here the author refers to the golden jar in the ark that held manna, which was the food that God miraculously provided for his people while they traveled through the wilderness. God told Moses to keep some manna as a reminder of how he provided for them. You can read about Moses and Aaron putting a jar of manna in the ark in Exodus 16:32–34. It is not clear what kind of jar this was, so use a general word if possible. Alternate translation: “a golden vessel containing the manna that God provided for his people” (See: [[rc://*/ta/man/translate/writing-background]]) | |
| 857 | 9:4 | h001 | rc://*/ta/man/translate/translate-transliterate | τὸ μάννα | 1 | The word manna is a Hebrew word that the Israelites used to describe the special food that God provided for them. The author spells it out using Greek letters so his readers will know how it sounds. In your translation you could spell it the way it sounds in your language, or you could use a general expression that explains its meaning. Alternate translation: “the special food that God provided for his people” (See: [[rc://*/ta/man/translate/translate-transliterate]]) | |
| 858 | 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 the tabernacle. God then made the rod of Aaron “bud” as proof that God had chosen him to be priest. You can read the story about the rod of Aaron in Numbers 17:1–11. If it would be helpful in your language, you could make this idea 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]]) | |
| 859 | 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. The words on these tablets were the Ten Commandments, which you can find in Exodus 20:1–17. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the stone plaques on which Moses wrote the Ten Commandments” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 860 | 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 it would be helpful in your language, you could express this idea more explicitly. Alternate translation: “set on the ark” or “built on top of the ark” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 861 | 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. The author describes them as overshadowing the atonement lid because God commanded the Israelites to make them so that their wings spread over the top of the ark. You can read about the cherubim and the atonement lid in Exodus 25:17–22. If it would be helpful in your language, you could make this 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]]) | |
| 862 | 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]]) | |
| 863 | 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 it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “cherubim that are glorious” or “glorious cherubim” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 864 | 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]]) | |
| 865 | 9:5 | qw39 | rc://*/ta/man/translate/writing-pronouns | ὧν | 1 | Here, the phrase which things refers to everything about the “tabernacle” that the author has described in 9:2–5. If it would be helpful in your language, you could make explicit what which things refers to. Alternate translation: “all of which” or “about which things concerning the tabernacle and its furnishings” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 866 | 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 on the people doing the preparing. If you must state who did the action, you could use an indefinite subject. Alternate translation: “when people had thus prepared these things” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 867 | 9:6 | zinf | rc://*/ta/man/translate/writing-pronouns | τούτων & οὕτως κατεσκευασμένων | 1 | Here, the phrase these things refers to all the objects and structures the author has mentioned in 9:1–5. The word thus refers to what the author has said about how these objects and structures were created and arranged. If it would be helpful in your language, you could make what these words refer to more explicit. Alternate translation: “when what I have described had been prepared as I have described it” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 868 | 9:6 | mrj4 | rc://*/ta/man/translate/figs-hyperbole | διὰ παντὸς | 1 | Here, the word always indicates that the priests would enter consistently, usually twice a day. It does not mean that some priest was always entering at every moment. If it would be helpful in your language, you could express the idea with a form that refers to something that happens frequently and consistently. Alternate translation: “very frequently” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) | |
| 869 | 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. Alternate translation: “the outer room of the tabernacle” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 870 | 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]]) | |
| 871 | 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. If it would be helpful in your language, you could make this 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]]) | |
| 872 | 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. Alternate translation: “the inner room of the tabernacle” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 873 | 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]]) | |
| 874 | 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-doublenegatives]]) | |
| 875 | 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). Alternate translation: “All those things are what” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 876 | 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. If it would be helpful in your language, 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]]) | |
| 877 | 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 it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “that the way into the holy places” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 878 | 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: “of 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]]) | |
| 879 | 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 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]]) | |
| 880 | 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} being 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 it would be helpful in your language, you could make the connection explicit. 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]]) | |
| 881 | 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]]) | |
| 882 | 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]]) | |
| 883 | 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 it 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]]) | |
| 884 | 9:9 | ojuy | rc://*/ta/man/translate/writing-pronouns | ἥτις | 1 | Here, the word which could refer to: (1) the “first tabernacle” (9:8). Alternate translation: “which first tabernacle is” (2) everything about the earthly “tabernacle” that the author has discussed. Alternate translation: “all of which is” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 885 | 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 is true during the present time. Alternate translation: “for the time during which it functioned” (2) the period between Jesus’ first and second comings. In this case, the parable is true until 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]]) | |
| 886 | 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. 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]]) | |
| 887 | 9:9 | wb9n | rc://*/ta/man/translate/figs-doublet | δῶρά τε καὶ θυσίαι | 1 | Here, the words gifts and sacrifices function together to refer to anything that an Israelite would have offered to God. It is probable that sacrifices refers to animals that would be killed and offered to God, while gifts identifies anything else that a person would give to God. If you do not have two words for these categories, you could use a single word or phrase to refer to what an Israelite would offer to God. See you how you translated the same phrase in 8:3. Alternate translation: “sacrifices” or “things presented to God” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 888 | 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 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]]) | |
| 889 | 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 it would be helpful in your language, 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]]) | |
| 890 | 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). If it would be helpful in your language, you could make it clearer that the author is introducing a contrast with not being able to “perfect 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]]) | |
| 891 | 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 different goals, all related to cleansing. If it would be helpful in your language, you could make what the author is referring to 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]]) | |
| 892 | 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 it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “regulations concerning the body” or “regulations that deal with the body” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 893 | 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 that are imposed rather than 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]]) | |
| 894 | 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 it would be helpful in your language, 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]]) | |
| 895 | 9:11 | bnc6 | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | Here, the word But introduces the second half of the contrast whose first half is in 9:1–10. If it would be helpful in your language, you could use a word that introduces the second half of a contrast, or you could leave But untranslated. Alternate translation: “On the other hand,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 896 | 9:11 | ez21 | rc://*/ta/man/translate/figs-explicit | παραγενόμενος ἀρχιερεὺς | 1 | Here, the phrase having come could implicitly refer to: (1) Jesus ascending into heaven. Alternate translation: “having come to heaven as a high priest” (2) Jesus assuming a specific role or position. Alternate translation: “having assumed the position of a high priest” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 897 | 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 leaves 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]]) | |
| 898 | 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. If a translation of the Bible exists in your region, you may wish to use the reading that it has. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. (See: [[rc://*/ta/man/translate/translate-textvariants]]) | |
| 899 | 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]]) | |
| 900 | 9:11 | jyqn | rc://*/ta/man/translate/figs-doublet | μείζονος καὶ τελειοτέρας | 1 | Here, the words greater and more perfect function together 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]]) | |
| 901 | 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. If it would be helpful in your language, you could make that idea more explicit. This could mean: (1) that it belongs to the heavenly world, that is, it is not of this creation but of another creation. Alternate translation: “made not by humans but by God, that is, of the heavenly creation” (2) that it is uncreated. Alternate translation: “not made by people, that is, not created at all” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 902 | 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 that is not made rather than 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]]) | |
| 903 | 9:11 | mtj9 | rc://*/ta/man/translate/figs-synecdoche | χειροποιήτου | 1 | Here, the phrase human hands refers to main part of the body that people use to make things. So the phrase refers to the whole person who makes things. If it would be helpful in your language, you could clarify that human hands 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]]) | |
| 904 | 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. If it would be helpful in your language, you could make this 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]]) | |
| 905 | 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 it would be helpful in your language, you could use a form in your language that refers generally to animals that are sacrificed. Alternate translation: “of sacrificed animals” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 906 | 9:12 | wp9n | rc://*/ta/man/translate/figs-explicit | τὰ ἅγια | 1 | Here, much as in 9:8, the phrase the holy {places} could refer to: (1) the inner section of the heavenly sanctuary. Alternate translation: “the Most Holy Place in heaven” (2) the entire heavenly sanctuary. Alternate translation: “the heavenly sanctuary” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 907 | 9:12 | zvqr | rc://*/ta/man/translate/grammar-connect-time-simultaneous | εὑράμενος | 1 | Here, the phrase having himself obtained could introduce action: (1) that happened at the same as he entered. Alternate translation: “which is when he obtained” (2) that happened before he entered. Alternate translation: “after he obtained” (3) that happened after he entered. Alternate translation: “with the result that he obtained” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]]) | |
| 908 | 9:12 | g2wm | rc://*/ta/man/translate/figs-metaphor | αἰωνίαν λύτρωσιν εὑράμενος | 1 | When the author says that Jesus obtained eternal redemption for his people, he is speaking as if Jesus literally paid a price to free them from someone or something that owned or controlled them. He means that Jesus has obtained forgiveness for his people’s sins and forever kept those sins from controlling them. Though he speaks as if Jesus paid a price, the author’s emphasis here is particularly on how Jesus freed his people from sin. This is an important biblical image, and so you may wish to preserve the metaphor in your translation even if your language does not ordinarily use figures of speech. Alternatively, you could express it as a comparison. Alternate translation: “as if he had paid a price to set his people free from sin forever” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 909 | 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 redeemed his people forever” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 910 | 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). If it would be helpful in your language, you could use a word or phrase that introduces a further explanation, or you could leave For untranslated. Alternate translation: “He can obtain eternal redemption because,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 911 | 9:13 | ayuh | rc://*/ta/man/translate/grammar-connect-condition-fact | εἰ | 1 | Here the author is speaking as if it is a hypothetical possibility that bloodand sprinkling ashes can sanctify people, but he means that this is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might think that what the author is saying is not certain, then you could express the idea by using a word such as “since.” Alternate translation: “since” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) | |
| 912 | 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 in the same context. If it would be helpful in your language, you could use a form that refers generally to animals that are sacrificed. Alternate translation: “of sacrificed animals” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 913 | 9:13 | ch3c | rc://*/ta/man/translate/figs-explicit | σποδὸς δαμάλεως, ῥαντίζουσα τοὺς κεκοινωμένους | 1 | The author assumes that his readers will understand that he is alluding to a ceremony that was intended to make special water for purifying people who had become ritually unclean. 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 had become unclean. You can read about this ceremony in Numbers 19:1–10. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “sprinkling on the ones who had become defiled water mixed with ashes from a heifer that had been sacrificed and burned” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 914 | 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 it would be helpful in your language, 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]]) | |
| 915 | 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 purifies the flesh. If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “for cleansing their flesh” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 916 | 9:13 | y81p | rc://*/ta/man/translate/figs-explicit | πρὸς τὴν τῆς σαρκὸς καθαρότητα | 1 | Here, the phrase cleansing of their flesh is intended to contrast with the phrase “cleanse your conscience” in 9:14. The author’s point is that what the Levitical priests did could effectively cleanse only the flesh or outer parts of a person. In contrast, Jesus’ work cleanses the “conscience” or inner part of a person. If it would be helpful in your language, you could use a word or phrase that refers to external or partial cleansing. Alternate translation: “for outward cleansing” or “for the cleansing of part of a person” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 917 | 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 it would be helpful in your language, you could express the idea as a strong positive statement. Alternate translation: “the blood of Christ, who through the eternal Spirit offered himself without blemish to God, will cleanse your conscience far more from dead works to serve the living God” (See: [[rc://*/ta/man/translate/figs-exclamations]]) | |
| 918 | 9:14 | r22p | rc://*/ta/man/translate/figs-explicit | διὰ Πνεύματος αἰωνίου | 1 | The phrase the eternal Spirit could mean implicitly: (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 point similar to what he said in 7:16 about Jesus’ “indestructible life.” Alternate translation: “by means of his spirit that lives forever” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 919 | 9:14 | xj6g | rc://*/ta/man/translate/figs-explicit | ἑαυτὸν προσήνεγκεν ἄμωμον τῷ Θεῷ | 1 | This could refer to: (1) Jesus’ death. Alternate translation: “offered himself on the cross without blemish to God” (2) what Jesus did when he ascended into heaven after his resurrection. Alternate translation: “offered himself to God in heaven without blemish” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 920 | 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “without sin or fault” or “without imperfection” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 921 | 9:14 | rkh4 | rc://*/ta/man/translate/figs-explicit | τὴν συνείδησιν ὑμῶν | 1 | Here, in contrast to the word “flesh” in 9:13, the word conscience refers to inner part of a person. If it would be helpful in your language, you could use a word or phrase that refers to internal cleansing. Alternate translation: “your inner part” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 922 | 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. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. (See: [[rc://*/ta/man/translate/translate-textvariants]]) | |
| 923 | 9:14 | hiw0 | τὴν συνείδησιν ὑμῶν | 1 | Here, the word conscience is a singular noun that refers to the “consciences” of all the audience members. It may be more natural in your language to use a plural form. Alternate translation: “your consciences” or “each of your consciences” | ||
| 924 | 9:14 | zbj1 | rc://*/ta/man/translate/figs-metaphor | νεκρῶν ἔργων | 1 | Here the author speaks of works as if they were dead. By speaking in this way, he could mean: (1) works that do not accomplish anything, just as dead people do not do anything. Alternate translation: “ineffective works” or “useless works” (2) works that eventually cause people to die. Alternate translation: “works that lead to death” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 925 | 9:14 | suu7 | rc://*/ta/man/translate/figs-idiom | Θεῷ ζῶντι | 1 | Here, much as in 3:12, the phrase the living God identifies God as the only God who actually “lives,” unlike idols and other things that people call “god.” If it would be helpful in your language, you could say this explicitly. Alternate translation: “the only true God” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 926 | 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 described in 9:14. Alternate translation: “since he has done those things, he is a mediator of a new covenant, so that” or “because of that, he is a mediator of a new covenant, so that” (2) forward to the idea that so that introduces. Alternate translation: “he is a mediator of a new covenant for this reason: so that” or “he is a mediator of a new covenant so that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 927 | 9:15 | mxd0 | rc://*/ta/man/translate/writing-pronouns | ἐστίν | 1 | Here, the word he refers to Christ. It may be helpful to clarify this for your readers. Alternate translation: “Christ is” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 928 | 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 it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “he mediates a new covenant” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 929 | 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 that occurs before the ones called receive the promise. In fact, the death allows or enables them to receive it. It may be more natural in your language to put the information about what believers receive before the information about what enables them to receive it. Alternate translation: “so that the ones called might receive the promise of the eternal inheritance, a death having happened for redemption of the transgressions related to the first covenant” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 930 | 9:15 | mvwg | rc://*/ta/man/translate/figs-explicit | θανάτου γενομένου | 1 | Here the author is referring to Jesus’ death on the cross. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Jesus having died on the cross” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 931 | 9:15 | z29a | rc://*/ta/man/translate/figs-abstractnouns | εἰς ἀπολύτρωσιν τῶν & παραβάσεων | 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.” Alternate translation: “in order to redeem the transgressions” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 932 | 9:15 | xv09 | rc://*/ta/man/translate/figs-metaphor | εἰς ἀπολύτρωσιν τῶν & παραβάσεων | 1 | See how you translated the image of redemption in 9:12. Alternate translation: “as if he had paid a price to free his people from the transgressions” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 933 | 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 it would be helpful in your language, you could make this idea more explicit. See how you translated the similar phrase in 8:7. Alternate translation: “the covenant that God made with his people at first” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 934 | 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]]) | |
| 935 | 9:15 | hgp3 | rc://*/ta/man/translate/figs-metaphor | οἱ κεκλημένοι | 1 | The author is speaking as if God has literally called by name those whom he has chosen to be his people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the ones God has chosen to be his people” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 936 | 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 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]]) | |
| 937 | 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” | ||
| 938 | 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 it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “the promise, that is, the eternal inheritance” or “the promised eternal inheritance” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 939 | 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 his or her child when the parent dies. He is not suggesting that believers will receive this inheritance after God dies, since God will never die. Rather, he speaks in this way to indicate that believers will receive what God promised. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “of what God gives his people forever” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 940 | 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) about “a death” and “a mediator of a new covenant.” If it would be helpful in your language, you could use a word or phrase that introduces a further explanation. Alternate translation: “Indeed,” or “Regarding covenants and deaths,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 941 | 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 people declare or write what should be done with their possessions when they die. If this is the case, then as the General Notes to this chapter discuss, the author would be using the word covenant in a slightly different sense in this verse and the next verse than in the rest of the letter. Alternate translation: “there is a last testament” (2) the same kind of covenant that the author has been speaking about throughout the letter. Alternate translation: “there is any covenant” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 942 | 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 on the person doing the proving. If you must state who did the action, you could use an indefinite subject. Alternate translation: “for someone to prove the death of the one having covenanted it” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 943 | 9:16 | rsbu | rc://*/ta/man/translate/figs-explicit | φέρεσθαι | 1 | The exact meaning of the word translated to be proven depends on the meaning of the word covenant here: (1) If the word covenant refers to a will or last testament, 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 covenant is not valid or effective unless the person who made it has sworn or promised that he or she will keep the covenant or die. Alternate translation: “to be presented as guarantee” or “to be stated as the consequence for breaking the covenant” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 944 | 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) about covenants and death. If it would be helpful in your language, you could use a word or phrase that introduces a further explanation, or you could leave For untranslated. Alternate translation: “As you can see,” or “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 945 | 9:17 | s5yz | rc://*/ta/man/translate/figs-explicit | διαθήκη | 1 | See how you translated the word covenant in [9:16](../09/16.md. Alternate translation: (1) “a last testament” or (2) “every covenant” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 946 | 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: “people who are dead” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) | |
| 947 | 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. In other words, he uses So to introduce the application of the principle he discussed in those verses. If it would be helpful in your language, 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]]) | |
| 948 | 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} that was inaugurated rather than on the person doing the inaugurating. If you must state who did the action, the author implies that God did it through Moses (see 9:19). Alternate translation: “God had not even inaugurated the first covenant without blood” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 949 | 9:18 | m9c3 | rc://*/ta/man/translate/figs-doublenegatives | οὐδ’ ἡ πρώτη χωρὶς αἵματος ἐνκεκαίνισται | 1 | The phrases not even and without blood together use 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: “even the first covenant had been inaugurated with blood” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) | |
| 950 | 9:18 | kq87 | rc://*/ta/man/translate/figs-explicit | πρώτη | 1 | See how you translated this phrase in 8:7 and 9:15. Alternate translation: “the covenant that God made with his people at first” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 951 | 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]]) | |
| 952 | 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) about how the “first covenant” was “inaugurated” with “blood.” If it would be helpful in your language, you could use a word or phrase that introduces an example. Alternate translation: “For example,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 953 | 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 assumes that his audience will be familiar with a story from the Old Testament. In this story, Moses spoke the law and then sprinkled the people with blood. You can read the story in Exodus 24:1–8. In these verses, the Israelites agreed to follow the law and keep the covenant. If it would be helpful in your language, you could make it more explicit that the author is speaking about how Moses cleansed the people when they heard and agreed to the covenant with God. It may be helpful to make this more than one sentence. Alternate translation: “every command having been spoken according to the law by Moses to all the people, they agreed to keep the commands. 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]]) | |
| 954 | 9:19 | h002 | rc://*/ta/man/translate/figs-explicit | μετὰ ὕδατος, καὶ ἐρίου κοκκίνου, καὶ ὑσσώπου | 1 | When the author describes how Moses used red wool and hyssop, he could be referring to the instructions for cleansing a person from a skin disease, which you can find in Leviticus 14:1–7. However, it is more likely that the author is referring to the red wool and hyssop that the priest burned along with a “heifer” to make “ashes” that could be mixed with water and used for cleansing. You can read about this ritual in Numbers 19:1–10; the author has already mentioned it in 9:13. The author’s point here is that when Moses cleansed the people when they agreed to the covenant, the law indicated that cleansing would require blood, water, red wool, and hyssop. Alternate translation: “with water and red wool and hyssop, as the Law required” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 955 | 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 on the person doing the speaking. Alternate translation: “Moses having spoken every command according to the law” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 956 | 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 it would be helpful in your language, you could use a form in your language that refers generally to animals that are sacrificed. Alternate translation: “of sacrificed animals” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 957 | 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 mentions that Moses mixed the blood with water, but it does not mention the other two things. If it would be helpful to your readers, you could indicate how Moses used them. The author may be implying that: (1) Moses tied stalks of hyssop plants together with the red wool to create a brush that he used to sprinkle the blood and water. That is what hyssop and red wool are used for in Leviticus 14:1–7. Alternate translation: “mixing it with water and dipping hyssop tied with red wool in it” (2) Moses burned the red wool and hyssop and mixed them in with the blood and water. That is what hyssop and red wool are used for in Numbers 19:1–10. Alternate translation: “mixing it with water and ashes from red wool and hyssop” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 958 | 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 not be familiar with red wool, in your translation you could use the name of a comparable object in your culture, or you could use a general expression. Alternate translation: “scarlet cloth” or “fabric colored red” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 959 | 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 your readers would not be familiar with hyssop, in your translation you could use the name of a comparable plant in your culture, or you could use a general expression. Alternate translation: “part of a plant with small branches and many leaves” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 960 | 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]]) | |
| 961 | 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 told him. If it would be helpful in your language, you could express this idea more explicitly. Alternate translation: “the scroll of God’s words” or “the scroll of the covenant” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 962 | 9:20 | e3lr | rc://*/ta/man/translate/figs-explicit | λέγων | 1 | Here the author quotes from 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, he assumes that his audience would have understood that these were words from the Old Testament, specifically from Exodus 24:8. If your readers would not know that the quotation is from the Old Testament, you could include that information in a footnote or use some other means to identify it more explicitly. Alternate translation: “saying, as the Scriptures record” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 963 | 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). If it would be helpful in your language, you could make explicit that the pronoun refers to the blood. Alternate translation: “This blood is” or “What I have sprinkled is” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 964 | 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 it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “the blood that confirms the covenant” or “the blood that inaugurates the covenant” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 965 | 9:20 | brhx | ἐνετείλατο πρὸς ὑμᾶς | 1 | Alternate translation: “commanded you to keep” | ||
| 966 | 9:21 | k6dm | rc://*/ta/man/translate/figs-explicit | ὁμοίως | 1 | Here, the phrase in a similar way refers back to 9:19 and the way in which Moses sprinkled blood on the scroll and the people. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “as he did with the scroll and the people” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 967 | 9:21 | xa9q | rc://*/ta/man/translate/figs-explicit | πάντα τὰ σκεύη τῆς λειτουργίας | 1 | The author assumes that his audience will understand that by containers of the service, he means the objects and tools that the priests used in the service of God. These included forks, bowls, incense burners, and many other similar objects. If it would be helpful in your language, you could clarify that this phrase means all the tools and objects the priests used for serving God. Alternate translation: “all the objects that the priests used when they served God” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 968 | 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 on the one who 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]]) | |
| 969 | 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: “as we know, there is no forgiveness without shedding of blood” | ||
| 970 | 9:22 | uw4g | rc://*/ta/man/translate/figs-doublenegatives | χωρὶς αἱματεκχυσίας, οὐ γίνεται ἄφεσις | 1 | Here the author uses two negative words to emphasize how necessary blood is for forgiveness. If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative preposition without and the negative particle not. Alternate translation: “there is forgiveness only with shedding of blood” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) | |
| 971 | 9:22 | v8bj | rc://*/ta/man/translate/figs-explicit | αἱματεκχυσίας | 1 | The author assumes that his audience will understand, even though he is using a rare word, that by shedding he means the “pouring out” of 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 it would be helpful in your language, you could use a phrase that refers to the collection and presentation of blood. Alternate translation: “shedding and presenting blood” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 972 | 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 anyone” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 973 | 9:23 | nh15 | rc://*/ta/man/translate/grammar-connect-logic-result | οὖν | 1 | Here, the word Therefore introduces a conclusion that is based on what the author has said in 9:18–22 about blood and cleansing. If it would be helpful in your language, 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]]) | |
| 974 | 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 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]]) | |
| 975 | 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]]) | |
| 976 | 9:23 | rqw2 | rc://*/ta/man/translate/writing-pronouns | τούτοις & ταύτας | 1 | In both instances, the word these refers back to the sacrifices and blood that the author has discussed in 9:18–22. If it would be helpful in your language, you could make this reference 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]]) | |
| 977 | 9:23 | y9b7 | rc://*/ta/man/translate/figs-ellipsis | αὐτὰ & τὰ ἐπουράνια κρείττοσι θυσίαις παρὰ ταύτας | 1 | The author is leaving out some of the words that in many languages a sentence would need in order 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: “it is necessary for the heavenly things themselves to be cleansed with better sacrifices than these” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 978 | 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 the heavenly sanctuary, that is, they make it impure. 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” | ||
| 979 | 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]]) | |
| 980 | 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]]) | |
| 981 | 9:23 | xyys | κρείττοσι θυσίαις | 1 | Here the author refers to better sacrifices in general to make a contrast with the earthly sacrifices. However, he knows that Jesus only offered one “sacrifice.” If it would be helpful in your language, you could use a form that indicates that better sacrifices refers to what is generally true rather than to the details of what Jesus did, or you could use a singular form instead. Alternate translation: “with a better sacrifice” | ||
| 982 | 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) about the “heavenly things” and the “better sacrifices.” The explanation continues through 9:25–26. If it would be helpful in your language, you could use a word or phrase that introduces a further explanation. Alternate translation: “which is why” or “and so” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 983 | 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 it would be helpful in your language, you could make the ideas 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]]) | |
| 984 | 9:24 | cy2x | rc://*/ta/man/translate/figs-synecdoche | χειροποίητα | 1 | Here, the word hands refers to main part of the body that people use to make things. So the phrase refers to the whole person who makes things. If it would be helpful in your language, you could clarify that hands 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]]) | |
| 985 | 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 on the hands that made them. Alternate translation: “that hands made” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 986 | 9:24 | p0y0 | rc://*/ta/man/translate/figs-explicit | αὐτὸν τὸν οὐρανόν | 1 | Here, the phrase heaven itself is singular. In this letter, the author usually uses the plural form “heavens.” So 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 it would be helpful in your language, 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]]) | |
| 987 | 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 become visible” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 988 | 9:25 | f17a | rc://*/ta/man/translate/figs-ellipsis | οὐδ’ | 1 | The author is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, you could supply these words from the previous verse (“enter” in 9:24). Alternate translation: “and he entered not” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 989 | 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. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the high priest enters into 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]]) | |
| 990 | 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]]) | |
| 991 | 9:25 | zpf3 | rc://*/ta/man/translate/figs-explicit | ἐν αἵματι ἀλλοτρίῳ | 1 | Here, the blood is not 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 offer his own blood (see 9:12). If it would be helpful in your language, you could express this idea more explicitly. Alternate translation: “with another being’s blood” or “with blood from an animal” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 992 | 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. 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 it would be helpful in your language, you could include some of the implied words to make the idea clearer. Alternate translation: “since if he had 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]]) | |
| 993 | 9:26 | kg1l | rc://*/ta/man/translate/writing-pronouns | αὐτὸν | 1 | Here, the word him refers to Jesus. It may be helpful to clarify this for your readers. Alternate translation: “Jesus” or “Christ” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 994 | 9:26 | rwtt | rc://*/ta/man/translate/figs-explicit | παθεῖν | 1 | Here the author uses the word suffer to refer to everything painful that Jesus experienced, but he is especially focusing on Jesus’ death on the cross. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “to suffer and die” or “to be crucified” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 995 | 9:26 | weec | rc://*/ta/man/translate/grammar-connect-logic-contrast | νυνὶ δὲ | 1 | Here, the phrase But now could introduce (1) a contrast to the hypothetical situation the author offered in the first half of the verse. In this case, the word now does not refer to time but identifies what is actually true. See the similar construction in 8:6, which contrasts with the hypothetical situation in 8:4. Alternate translation: “In reality, though,” or “As it really is,” (2) a contrast with the hypothetical situation earlier in the verse and between the past (what the priests did) and the present (now). In this case, the word now does refer to time. Alternate translation: “But in the present” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 996 | 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 Jesu, who has been revealed rather than 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” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 997 | 9:26 | hg2g | rc://*/ta/man/translate/figs-explicit | πεφανέρωται | 1 | Here, the phrase he has been revealed could refer to: (1) Jesus being “made visible” in the heavenly sanctuary (9:24). Alternate translation: “he has appeared in heaven” (2) Jesus’ “appearance” on earth when he became human and died. Alternate translation: “he has appeared on earth” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 998 | 9:26 | mfhz | rc://*/ta/man/translate/figs-idiom | ἐπὶ συντελείᾳ τῶν αἰώνων | 1 | Here, the phrase 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. Alternate translation: “in this last period in the history of the world” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 999 | 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 by “so also.” If it would be helpful in your language, 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]]) | |
| 1000 | 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 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]]) | |
| 1001 | 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 it would be helpful in your language, you could use a word that applies to both men and women, or you could refer to both genders. Alternate translation: “to people” or “to men and women” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 1002 | 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]]) | |
| 1003 | 9:27 | j084 | rc://*/ta/man/translate/figs-explicit | κρίσις | 1 | Here, the word judgment refers to how God will judge everyone when Jesus comes back based on what they have done. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “God will judge everyone” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1004 | 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). 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 it would be helpful in your language, 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]]) | |
| 1005 | 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 himself. Alternate translation: “having offered himself” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1006 | 9:28 | hv2t | rc://*/ta/man/translate/figs-metaphor | εἰς τὸ & ἀνενεγκεῖν ἁμαρτίας | 1 | Here the author speaks as if Jesus would literally bear the sins of others, as if they were a weight that Jesus would take off of them and carry himself. He speaks in this way to indicate that Jesus eliminates the guilt and the power of these sins over people by receiving on himself the punishment for them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to remove the sins” or “to take on himself the punishment from the sins” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1007 | 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 it would be helpful in your language, you could use a word or phrase that refers to Jesus coming back to earth. Alternate translation: “will appear to everyone on earth” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1008 | 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 for a “first time” when he became human, lived, and died. If it would be helpful in your language, you could express this idea more explicitly. Alternate translation: “one more time” or “again” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1009 | 9:28 | scnu | rc://*/ta/man/translate/translate-ordinal | ἐκ δευτέρου | 1 | If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “for time two” (See: [[rc://*/ta/man/translate/translate-ordinal]]) | |
| 1010 | 9:28 | b99a | rc://*/ta/man/translate/figs-explicit | χωρὶς ἁμαρτίας | 1 | Here, the phrase apart from sin means that Jesus will not return to deal with sin once again. (The phrase does not refer to how Jesus himself does not have sin, although that is true; see 4:15). If it would be helpful in your language, you could use a word or phrase that indicates this. Alternate translation: “not to deal with sin” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1011 | 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]]) | |
| 1012 | 10:intro | nev1 | 0 | Hebrews 10 General NotesStructure and Formatting
Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 10:5–7, 16–17, 37–38, which are words from the Old Testament. Special Concepts in this ChapterThe sacrifices that Moses’ law requiredIn 10:1–11, the author points out several reasons why it is clear that the sacrifices that God required the Israelites to offer did not take away sins on their own. First, he states that these sacrifices are a “shadow” of the coming good things. It is the real thing, not the shadow, that takes away sins. Second, these sacrifices needed to be repeated. If they actually took away sin, the author reasons, they would only need to be done once. Third, he argues from the Scriptures that God replaces these sacrifices with Jesus doing God’s will. In this chapter, the author does not spend much time speaking about what those sacrifices actually did accomplish. He only says that they are a “reminder” of sins (see 10:3). See 9:13 for more information on what the sacrifices actually could accomplish. (See: [[rc://*/tw/dict/bible/other/sacrifice]]) “Once” versus “repeatedly”Throughout this chapter, the author states that Christ offered himself once and that his sacrifice has eternal effects. In contrast, he states that the sacrifices that the earthly priests offered happened repeatedly and had limited effects. In your translation, be sure to use words that emphasize the contrast between a single, effective sacrifice and multiple, ineffective sacrifices. The “former days”In 10:32, the author refers to the “former days,” which he then goes on to describe in 10:32–34. This phrase refers to a period of time in the audience’s past, a time when they had just been “enlightened,” which means they had recently believed in Jesus. During this time, they suffered but also persevered and rejoiced in knowing God. The author wishes them to continue to show the endurance and joy they showed during these “former days.” In these verses, use verb tenses and forms that you would normally use for describing what happened in a person’s past. “The one coming” in 10:37In 10:37, the “one coming” refers to the Messiah, whom the author knows is Jesus. In this context, the Messiah “coming” refers to Jesus’ second coming, not his incarnation. Use words here that could be understood as a reference to Jesus’ second coming. Important Figures of Speech in this Chapter“Shadow” and “image” in 10:1In this verse, the law has a “shadow” of the coming good things, which means that the law of Moses gives an outline or vague image of those good things. A “shadow” is not bad, but it is not the thing that casts the shadow. Instead, it just gives a foretaste or a hint of what that thing is. The author uses the word “image” to refer to the thing itself. The author’s point, then, is that the law of Moses provides a hint or foretaste of the coming good things, which are what Christ offers to those who believe in him. That means that the law is good, but if people can have the “image” itself (what Christ gives), they do not need the “shadow” (the law) anymore. See the notes on this verse for translation ideas. (See: [[rc://*/tw/dict/bible/other/shadow]]) “The curtain, that is, his flesh” in 10:20In this verse, the phrase “that is, his flesh” can be understood in three main ways. (1) it could go with “curtain,” in which case the author is stating that Jesus’ “flesh” is somehow like this “curtain.” It could mean that he needed to live his life in the “flesh” before he could enter the heavenly sanctuary, just like a priest needed to pass through the “curtain” before he could enter the Most Holy Place. Or, it could mean that his “flesh” needed to die before he could enter the heavenly sanctuary, just like a priest needed to penetrate through the curtain to enter the Most Holy Place. (2) it could go with the whole clause “which he has inaugurated for us as a fresh and living way.” In this case, the word “through” is implied with “flesh” as well as “curtain,” and the author is saying that Jesus “inaugurated” this way “through” (or “by means of”) his “flesh.” (3) it could go with “way,” in which case the author is stating that Jesus’ “way” was his “flesh.” This would most likely mean that the path or “way” that Jesus took to get to the heavenly sanctuary was his earthly life in the “flesh.” The first option makes the most sense of the way the author wrote the words in the sentence, but some scholars argue that the idea it expresses does not match the rest of what the author says. Consider using a construction that could modify either “curtain” or “way” to preserve the ambiguity. Other Possible Translation Difficulties in this ChapterWhat sins are those for which there is no longer a sacrifice?In 10:26–31, the author refers to sin which no sacrifice can take away and which God will punish with “fire.” Scholars debate what sin or sins the author is speaking about and whether the people who commit the sin or sins are really Christians or not. What is clear is that this is very serious sin: it involves “trampling” Christ and insulting the Holy Spirit. No one could commit this kind of sin by accident. Further, the word for “sinning” in 10:26 indicates that the author is thinking about more than one individual act. In your translation, make sure that you refer to a pattern or repeated behavior of sinning. (See: [[rc://*/tw/dict/bible/kt/sin]]) Old Testament quotationsWhen the author quotes from the Old Testament, he uses a Greek translation that is sometimes different than the original Hebrew version that most modern translations use for the Old Testament. This is particularly obvious in 10:5–7, which quotes from a Greek version of Psalm 40:6–8, and in 10:37–38, which quotes from a Greek version of Habakkuk 2:3–4. Since the author chose to use these forms of the quotations, you should represent the words the author uses, not the words that may be found in an Old Testament you are familiar with. (See: [[rc://*/ta/man/translate/writing-quotations]]) | |||
| 1013 | 10:1 | kwq1 | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word For introduces a new development in the argument that is based on what the author has said in 9:23–28. If it would be helpful in your language, you could use a word or phrase that introduces development, or you could leave For untranslated. Alternate translation: “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1014 | 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 an outline or forecast of what those good things are like. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “foreshadowing the good things” or “only pointing to the good things” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1015 | 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]]) | |
| 1016 | 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 it would be helpful in your language, you could express the idea plainly. Alternate translation: “that believers will receive soon” or “that we will certainly experience” (See: [[rc://*/ta/man/translate/figs-personification]]) | |
| 1017 | 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]]) | |
| 1018 | 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 it would be helpful in your language, you could express the idea plainly. 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]]) | |
| 1019 | 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]]) | |
| 1020 | 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 it would be helpful in your language, 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]]) | |
| 1021 | 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 it would be helpful in your language, 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]]) | |
| 1022 | 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]]) | |
| 1023 | 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 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]]) | |
| 1024 | 10:2 | twab | rc://*/ta/man/translate/writing-pronouns | οὐκ ἂν ἐπαύσαντο | 1 | Here, the word they refers to the “sacrifices” (see 10:1). If it would be helpful in your language, you could make explicit that the pronoun refers to the “sacrifices.” Alternate translation: “would the sacrifices not have ceased” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1025 | 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 it would be helpful in your language, you could make it clear that it refers to all the worshipers. Alternate translation: “the worshipers” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1026 | 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 of 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]]) | |
| 1027 | 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 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]]) | |
| 1028 | 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. 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]]) | |
| 1029 | 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 of 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]]) | |
| 1030 | 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). 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 it would be helpful in your language, 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]]) | |
| 1031 | 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). 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]]) | |
| 1032 | 10:4 | lbdu | rc://*/ta/man/translate/figs-metonymy | αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας | 1 | Here, the word blood refers to offering the blood, and the word sins refers to the consequences of sin that people experience, including guilt, impurity, and alienation from God. If it would be helpful in your language, 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]]) | |
| 1033 | 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 it would be helpful in your language, 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]]) | |
| 1034 | 10:5 | q4ye | rc://*/ta/man/translate/grammar-connect-logic-result | διὸ | 1 | Here, the word Therefore introduces an inference based on what the author has said about how “blood of bulls and goats” does not “take away sins” (see 10:4). Because that is true, Jesus speaks the words that the author quotes. If it would be helpful in your language, 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]]) | |
| 1035 | 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]]) | |
| 1036 | 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 it would be helpful in your language, you could make this 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]]) | |
| 1037 | 10:5 | sp70 | rc://*/ta/man/translate/writing-quotations | λέγει | 1 | Here and in the following two verses, the author quotes from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as something that Christ the Son said to God the Father. However, the audience would have understood that these were words from the Old Testament, specifically from Psalm 40:6–8. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “he says to God” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 1038 | 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]]) | |
| 1039 | 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]]) | |
| 1040 | 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 sins” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 1041 | 10:6 | bfaq | rc://*/ta/man/translate/figs-explicit | περὶ ἁμαρτίας | 1 | The author assumes that his audience will understand that by concerning sin {offerings}, he means a specific type of sacrifice that people would offer when they sinned. An important part of this offering was how the priest sprinkled blood from the animal in specific places within the tabernacle. You can read about this offering in Leviticus 4:1–5:13. If it would be helpful in your language, 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/figs-explicit]]) | |
| 1042 | 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]]) | |
| 1043 | 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 it would be helpful in your language, 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]]) | |
| 1044 | 10:7 | pjuj | rc://*/ta/man/translate/writing-pronouns | εἶπον | 1 | Here, the word I refers to Christ, who is speaking the quotation. It may be helpful to clarify this for your readers. Alternate translation: “I, Christ, said” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1045 | 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 it would be helpful in your language, 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]]) | |
| 1046 | 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]]) | |
| 1047 | 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]]) | |
| 1048 | 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]]) | |
| 1049 | 10:7 | lpv2 | rc://*/ta/man/translate/figs-idiom | ἥκω | 1 | Here, the phrase I have come refers to back to what the author said about Jesus “entering the world” in 10:5. However, this phrase is primarily a reference to who he is rather than on where he is or is going. If it would be helpful in your language, 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-idiom]]) | |
| 1050 | 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 on the person doing the writing. If you must state who did the action, you could use an indefinite subject. Alternate translation: “as they wrote” or “as the authors of Scripture wrote” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1051 | 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]]) | |
| 1052 | 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]]) | |
| 1053 | 10:8 | c8eb | rc://*/ta/man/translate/writing-quotations | ἀνώτερον λέγων | 1 | Here the author uses When he says above to requote a part of the quotation that he introduced earlier (see 10:5–7). The word above refers to the first part or parts of the quotation. If your readers would misunderstand that the author is requoting the previous quotation to focus on a specific portion of it, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “As he says at the beginning of the quotation” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 1054 | 10:8 | rlv8 | θυσίας, καὶ προσφορὰς & οὐκ ἠθέλησας | 1 | These are the same words that the author of the quotation used in 10:5, although the author of Hebrews has mixed them together with words from 10:6. Also, he has expressed Sacrifices and offerings in plural form instead of singular form. Allowing for these differences, translate these words the same way you did in 10:5. | ||
| 1055 | 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, although the author of Hebrews has put them together with words from 10:5. Translate these words the same way you did in 10:6. | ||
| 1056 | 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 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]]) | |
| 1057 | 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 it would be helpful in your language, 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]]) | |
| 1058 | 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). The word then refers to the later part or parts of the quotation. If it would be helpful in your language, 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]]) | |
| 1059 | 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, 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. | ||
| 1060 | 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]]) | |
| 1061 | 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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “He removes” or “He nullifies” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1062 | 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]]) | |
| 1063 | 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]]) | |
| 1064 | 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). 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]]) | |
| 1065 | 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 on the person doing the saving. If you must state who did the action, the author implies that God did through Jesus’ work. Alternate translation: “God has sanctified us” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1066 | 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. If it would be helpful in your language, 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]]) | |
| 1067 | 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]]) | |
| 1068 | 10:11 | bh1w | rc://*/ta/man/translate/figs-metonymy | θυσίας, αἵτινες οὐδέποτε δύνανται περιελεῖν ἁμαρτίας | 1 | Here, the word that refers to offering the sacrifices, not just to the sacrifices themselves. The word sins refers to the consequences of sin that people experience, including guilt, impurity, and alienation from God. If it would be helpful in your language, 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]]) | |
| 1069 | 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. If it would be helpful in your language, 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]]) | |
| 1070 | 10:12 | mksp | rc://*/ta/man/translate/writing-pronouns | οὗτος | 1 | Here, the word he refers to Christ. If it would be helpful in your language, you could make explicit that the pronoun refers to Christ. Alternate translation: “Christ” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1071 | 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]]) | |
| 1072 | 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]]) | |
| 1073 | 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 it would be helpful in your language, you could express the idea explicitly. See how you translated the similar phrase in 8:1. Alternate translation: “sat down to rule at the right hand of God” or “took the place of honor and authority at the right hand of God” (See: [[rc://*/ta/man/translate/translate-symaction]]) | |
| 1074 | 10:12 | wl76 | rc://*/ta/man/translate/figs-metonymy | ἐν δεξιᾷ τοῦ Θεοῦ | 1 | Here, the phrase 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 it would be helpful in your language, 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. See how you translated the similar phrase in 8:1. Alternate translation: “at the right side of God” or “in the honorable place next to God” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1075 | 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. If it would be helpful in your language, you could make it more explicit. Alternate translation: “waiting to return to earth” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1076 | 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) up to and including the present. If it would be helpful in your language, 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]]) | |
| 1077 | 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 on the enemies that are made a footstool rather than 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]]) | |
| 1078 | 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 it would be helpful in your language, you could state the meaning plainly. See how you translated the similar clause in 1:13. Alternate translation: “until his enemies might be made to kneel before him” or “until his enemies might be conquered and shamed” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1079 | 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). If it would be helpful in your language, 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]]) | |
| 1080 | 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” | ||
| 1081 | 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 it would be helpful in your language, you could express the idea with a comparable phrase. Alternate translation: “forever” or “permanently” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 1082 | 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 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]]) | |
| 1083 | 10:15 | qk8j | rc://*/ta/man/translate/figs-explicit | μαρτυρεῖ & ἡμῖν | 1 | Here the author does not state what the Holy Spirit is “testifying” about. He implies that it is what he said in the previous verses about how Jesus’ offering effectively removes sin and leads to holiness and perfection (see 10:12–14). If it would be helpful in your language, you could make this idea 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]]) | |
| 1084 | 10:15 | zhyi | rc://*/ta/man/translate/writing-quotations | μετὰ γὰρ τὸ εἰρηκέναι | 1 | Here the author introduces a quote from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as something that the Holy Spirit has said to us. However, the audience would have understood that these were words from the Old Testament, specifically from Jeremiah 31:33. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “for after he spoke” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 1085 | 10:15 | qt90 | rc://*/ta/man/translate/grammar-connect-time-sequential | μετὰ & τὸ εἰρηκέναι | 1 | Here, the word after indicates that the author will refer to something that was said before something else was said. The first thing that was said could be: (1) all of 10:16. The second thing is introduced by “And {then}” at the beginning of 10:17. Alternate translation: “after he said these words from the Lord” (2) the first part of 10:16, up to “says the Lord.” The second is introduced by “says the Lord” and continues to the end of 10:17. Alternate translation: “after the Holy Spirit said” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) | |
| 1086 | 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 that the author already quoted in 8:10. Here, the author repeats the words he used there almost exactly. He changes “with the house of Israel” to “with them,” and he reverses the order in which “hearts’ and “mind” appear. Repeat the words you used in 8:10, but make these two minor changes. | ||
| 1087 | 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). In this case, says the Lord is not part of the quotation but introduces the second half of the quotation, which continues to the end of 10:17. Alternate translation: “those days,’ then the Lord says, ‘putting” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 1088 | 10:17 | teku | rc://*/ta/man/translate/grammar-connect-time-sequential | καὶ τῶν ἁμαρτιῶν αὐτῶν | 1 | Here, the phrase And {then} could be: (1) the introduction to what the Spirit says “after” the Spirit speaks other words (see “after having said” in 10:15). In this case, And {then} is not part of the quotation but introduces the second half of the quotation. Alternate translation: “And then he says” (2) part of the quotation that the “Lord” says. Alternate translation: “‘And their sins” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) | |
| 1089 | 10:17 | vkw4 | τῶν ἁμαρτιῶν αὐτῶν, καὶ τῶν ἀνομιῶν αὐτῶν, οὐ μὴ μνησθήσομαι ἔτι | 1 | These words are part of the quotation from Jeremiah 31:34 that the author already quoted in 8:12. Here, the author repeats the words he used there almost exactly. He adds and their lawless deeds after sins, probably to represent the previous clause in 8:12: “I will be merciful toward their unrighteousness.” Further, he makes “remember” from 8:12 future tense. Repeat the words you used in 8:10, but make these two changes. | ||
| 1090 | 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. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave Now untranslated. Alternate translation: “As you can see,” or “So,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1091 | 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]]) | |
| 1092 | 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. If it would be helpful in your language, you could make explicit that the pronoun refers to “sins” and “lawless deeds.” Alternate translation: “for sins and lawless deeds” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1093 | 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]]) | |
| 1094 | 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 it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “to deal with sin” or “for the forgiveness sin” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 1095 | 10:19 | ih5u | rc://*/ta/man/translate/grammar-connect-logic-result | οὖν | 1 | Here, the word Therefore introduces an exhortation that is based on at least 8:1–10:18, and perhaps all of 5:1–10:18. If it would be helpful in your language, 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]]) | |
| 1096 | 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 it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 1097 | 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. If it would be helpful in your language, 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]]) | |
| 1098 | 10:19 | cxi4 | rc://*/ta/man/translate/figs-abstractnouns | ἔχοντες & παρρησίαν | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 1099 | 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]]) | |
| 1100 | 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]]) | |
| 1101 | 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]]) | |
| 1102 | 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. If it would be helpful in your language, you could make explicit that the pronoun refers to the place of “entering.” Alternate translation: “which entrance” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1103 | 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]]) | |
| 1104 | 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. Alternate translation: “through the dividing curtain” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1105 | 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 the 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]]) | |
| 1106 | 10:20 | ega9 | rc://*/ta/man/translate/figs-metonymy | τῆς σαρκὸς αὐτοῦ | 1 | Here, the word flesh could refer 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]]) | |
| 1107 | 10:21 | uh6i | rc://*/ta/man/translate/figs-explicit | ἱερέα μέγαν | 1 | Here the author implies that the great priest is Jesus. If it would be helpful in your language, you could express this idea more explicitly. Alternate translation: “a great priest, Jesus,” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1108 | 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” | ||
| 1109 | 10:21 | bmh1 | rc://*/ta/man/translate/figs-metaphor | ἐπὶ τὸν οἶκον | 1 | The phrase over the house is a spatial metaphor that indicates that the great priest rules or is in charge of the house. If it would be clearer in your language, you could state the meaning plainly. See how you translated the similar phrase in 3:6. Alternate translation: “in charge of the house” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1110 | 10:21 | d1u1 | rc://*/ta/man/translate/figs-metaphor | τὸν οἶκον τοῦ Θεοῦ | 1 | Here, the word house refers to a group of people, here all God’s people. If it would be helpful in your language, you could state the meaning plainly. See how you translated house in 3:2. Alternate translation: “God’s tribe” or “God’s clan” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1111 | 10:22 | k2mp | προσερχώμεθα μετὰ ἀληθινῆς καρδίας | 1 | The author does not mean that he and his audience would approach with only one heart among them. He means that each of them would approach with a true heart. It may be helpful to clarify this for your readers. Alternate translation: “let each of us approach with a true heart” | ||
| 1112 | 10:22 | l4ik | rc://*/ta/man/translate/figs-explicit | προσερχώμεθα | 1 | Here, the word approach refers implicitly to getting close to something but not necessarily being right next to it. Here, the author wants believers to approach the heavenly sanctuary (see 10:19). This means that they enter into God’s presence. It does not mean that they enter into heaven to be within the sanctuary itself. If 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 the similar construction in 4:16. Alternate translation: “let us enter into God’s presence” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1113 | 10:22 | wez1 | rc://*/ta/man/translate/figs-metonymy | ἀληθινῆς καρδίας & τὰς καρδίας | 1 | In the author’s culture, the word heart refers to the place where humans think and plan. If it would be helpful in your language, you could refer to the place where humans think in your culture or express the idea plainly. Alternate translation: “true desire … our desires” or “true thoughts … our thoughts” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1114 | 10:22 | i7ti | rc://*/ta/man/translate/figs-abstractnouns | ἐν πληροφορίᾳ πίστεως | 1 | If your language does not use abstract nouns for the ideas of 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]]) | |
| 1115 | 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 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]]) | |
| 1116 | 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. 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 it would be helpful in your 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]]) | |
| 1117 | 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 it would be helpful in your 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]]) | |
| 1118 | 10:22 | tk9p | τὸ σῶμα | 1 | The author does not mean that he and his audience have only one body among them that should be washed. He means that the body of each of them should be washed. It may be helpful to clarify this for your readers. Alternate translation: “each of our bodies” | ||
| 1119 | 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 it would be helpful in your language, you could use a word or phrase that refers to continuing to believe or trust. See how you translated the phrase “hold fast” in 3:6. Alternate translation: “Let us tightly grasp” or “Let us remain in” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1120 | 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 it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “the confession about our hope” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 1121 | 10:23 | n57o | rc://*/ta/man/translate/figs-abstractnouns | τὴν ὁμολογίαν τῆς ἐλπίδος | 1 | If your language does not use abstract nouns for expressing the ideas of 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]]) | |
| 1122 | 10:23 | pckf | rc://*/ta/man/translate/figs-metonymy | τῆς ἐλπίδος | 1 | Here, the word hope refers to the contents of the hope, or what believers confidently expect. If it would be helpful in your language, 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]]) | |
| 1123 | 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 it would be helpful in your language, 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]]) | |
| 1124 | 10:23 | dtxl | rc://*/ta/man/translate/writing-pronouns | ὁ ἐπαγγειλάμενος | 1 | Here, the word one refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “the one having promised, God,” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1125 | 10:24 | a75t | rc://*/ta/man/translate/figs-abstractnouns | ἀγάπης καὶ καλῶν ἔργων | 1 | If your language does not use abstract nouns to express the ideas of 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]]) | |
| 1126 | 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. If it would be helpful in your language, you could express the relationship 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” | ||
| 1127 | 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 it would be helpful in your language, 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]]) | |
| 1128 | 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]]) | |
| 1129 | 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). 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 it would be helpful in your language, 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]]) | |
| 1130 | 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 it would be helpful in your language, 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]]) | |
| 1131 | 10:26 | gm7l | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word For introduces a reason why the author wants the audience to “hold tightly” to the “confession” (10:23), “stimulate” one another to “love and good works” (10:24), and “meet together” and “exhort one another” (see 10:25). If it would be helpful in your language, 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]]) | |
| 1132 | 10:26 | nz9k | rc://*/ta/man/translate/grammar-connect-condition-hypothetical | ἑκουσίως & ἁμαρτανόντων ἡμῶν | 1 | Here, the word if introduces a situation in which the second half of the verse (a sacrifice on behalf of sins no longer remains) is true. The author does not mean that we have “deliberately kept on sinning” or not. Rather, he uses if to introduce the situation as a possibility. If it would be helpful in your language, 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]]) | |
| 1133 | 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 it would be helpful in your language, you could use a word or phrase that refers to present, continuing sin. Alternate translation: “continue to sin” or “make a habit of sinning” | ||
| 1134 | 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]]) | |
| 1135 | 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). 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 it would be helpful in your language, you could make this 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]]) | |
| 1136 | 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 it would be helpful in your language, you could use an equivalent expression or use plain language. Alternate translation: “to deal with sins” or “for the forgiveness of sins” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 1137 | 10:27 | tbww | rc://*/ta/man/translate/figs-ellipsis | φοβερὰ δέ τις ἐκδοχὴ | 1 | The author is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, you could supply these words from the second half of the previous verse (10:26). Alternate translation: “but what does remain is a certain fearful expectation” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 1138 | 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 to express the ideas of 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]]) | |
| 1139 | 10:27 | fza4 | rc://*/ta/man/translate/figs-explicit | κρίσεως | 1 | Here, the word judgment refers to how God will “judge” everyone based on what they have done when Jesus comes back. If it would be helpful in your language, you could make this idea more explicit. See how you translated judgment in 9:27. Alternate translation: “of the final judgment” or “of God’s judgment of everyone at the end” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1140 | 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]]) | |
| 1141 | 10:27 | fmba | rc://*/ta/man/translate/figs-possession | πυρὸς ζῆλος | 1 | Here the author could be using 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]]) | |
| 1142 | 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]]) | |
| 1143 | 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, which provides regulations concerning people who completely reject God’s covenant and worship other gods. The specific phrasing here comes from Deuteronomy 17:6. The phrase without mercy probably comes from Deuteronomy 13:8, which similarly refers to how people who participate in idolatry should be put to death. If it would be helpful in your language, you could be more specific about what “rejecting” means and what punishment the author is referring to. Alternate translation: “Anyone having set aside the law of Moses to worship another God dies without mercy when two or three witnesses testify to it” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1144 | 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]]) | |
| 1145 | 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]]) | |
| 1146 | 10:28 | ai1s | rc://*/ta/man/translate/figs-abstractnouns | χωρὶς οἰκτιρμῶν | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 1147 | 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]]) | |
| 1148 | 10:29 | jd69 | rc://*/ta/man/translate/figs-metaphor | τὸν Υἱὸν τοῦ Θεοῦ καταπατήσας | 1 | Here the author speaks as if a person 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]]) | |
| 1149 | 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]]) | |
| 1150 | 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 without using a possessive form. See how you translated the similar phrase in 9:20. Alternate translation: “the blood that confirms the covenant” or “the blood that inaugurates the covenant” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 1151 | 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]]) | |
| 1152 | 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 by which one was sanctified rather than 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]]) | |
| 1153 | 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 word that applies to both men and women or you could refer to both genders. Alternate translation: “that person was sanctified” or “he or she was sanctified” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 1154 | 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]]) | |
| 1155 | 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). 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]]) | |
| 1156 | 10:30 | ynr1 | rc://*/ta/man/translate/writing-quotations | τὸν εἰπόντα & καὶ πάλιν | 1 | Here the author quotes from the Old Testament Scriptures. He does not introduce the words as quotations but instead introduces them as words that God has said. However, the audience would have understood that these were words from the Old Testament. The first quotation comes from Deuteronomy 32:35, and the second quotation comes from Deuteronomy 32:36. The words And again are a normal way to include a closely related quotation. See how you translated And again in 1:5 and 2:13. If your readers would not know that these quotations are from the Old Testament, you could include a footnote or use some other form to identify them. Alternate translation: “the one who said … And he also said” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 1157 | 10:30 | v8ad | rc://*/ta/man/translate/figs-abstractnouns | ἐμοὶ ἐκδίκησις | 1 | If your language does not use an abstract noun to express the idea of 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]]) | |
| 1158 | 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 state the meaning plainly. Alternate translation: “I will give people what they deserve” or “I will fittingly punish people” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1159 | 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 it would be helpful in your language, 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]]) | |
| 1160 | 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 state the meaning plainly. Alternate translation: “to be in the power of” or “to be under the judgment” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1161 | 10:31 | mr1p | rc://*/ta/man/translate/figs-metonymy | εἰς χεῖρας | 1 | Here, the word 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]]) | |
| 1162 | 10:31 | gz60 | rc://*/ta/man/translate/figs-idiom | Θεοῦ ζῶντος | 1 | Here, much as in 3:12 and 9:14, the phrase the living God identifies God as the one who “lives” and possibly as the one who gives “life.” The primary point is that God actually “lives,” unlike idols and other things that people call “god.” If it would be helpful in your language, 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]]) | |
| 1163 | 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. 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]]) | |
| 1164 | 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. Alternate translation: “having understood the message about the Messiah” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1165 | 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 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]]) | |
| 1166 | 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 without using a possessive form. Alternate translation: “a great struggle, which was your sufferings” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 1167 | 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 state the meaning plainly. Alternate translation: “a great contest with your sufferings” or “a great trial of sufferings” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1168 | 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]]) | |
| 1169 | 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 on the people doing the exposing. If you must state who did the action, you could use an 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]]) | |
| 1170 | 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 on the people “treating” them in this way. If you must state who did the action, you could use an 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]]) | |
| 1171 | 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). 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]]) | |
| 1172 | 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]]) | |
| 1173 | 10:34 | gyuf | rc://*/ta/man/translate/figs-abstractnouns | μετὰ χαρᾶς | 1 | If your language does not use an abstract noun for the idea of joy, you could express the idea by using an adverb such as “joyfully.” Alternate translation: “joyfully” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1174 | 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]]) | |
| 1175 | 10:34 | i6ct | γινώσκοντες ἔχειν ἑαυτοὺς | 1 | Alternate translation: “knowing that you have” | ||
| 1176 | 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]]) | |
| 1177 | 10:35 | xh64 | rc://*/ta/man/translate/grammar-connect-logic-result | οὖν | 1 | Here, the word So introduces an inference or exhortation based on what the author has said in 10:32–34 about what the audience did and experienced in the past. If it would be helpful in your language, you could use a word or phrase that naturally introduces an inference or exhortation. Alternate translation: “Because of that,” or “So then,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 1178 | 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 state the meaning plainly. Alternate translation: “let go of your confidence” or “must not cease being confident” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1179 | 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]]) | |
| 1180 | 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 of 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]]) | |
| 1181 | 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]]) | |
| 1182 | 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). 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]]) | |
| 1183 | 10:36 | lgu4 | rc://*/ta/man/translate/figs-abstractnouns | ὑπομονῆς & ἔχετε χρείαν | 1 | If your language does not use abstract nouns for the ideas of 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]]) | |
| 1184 | 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]]) | |
| 1185 | 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]]) | |
| 1186 | 10:36 | ezun | rc://*/ta/man/translate/figs-metonymy | τὴν ἐπαγγελίαν | 1 | Here, the word promise 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]]) | |
| 1187 | 10:36 | hj2e | rc://*/ta/man/translate/figs-abstractnouns | τὴν ἐπαγγελίαν | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 1188 | 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]]) | |
| 1189 | 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). The quotation is from Habakkuk 2:3–4, although the author rearranges some clauses in the following verse. Further, the phrase yet {in} a very little {while} paraphrases the beginning of Habakkuk 2:3, and it sounds much like part of Isaiah 26:20. However, the author introduces these words as one quotation, so you should also do that. If it would be helpful in your language, you could make it explicit that the author is quoting from an important text. Alternate translation: “For in the Scriptures it says,” or “For someone wrote in the Scriptures,” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 1190 | 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]]) | |
| 1191 | 10:37 | xi5d | rc://*/ta/man/translate/figs-doublenegatives | οὐ χρονίσει | 1 | If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle not and the negative verb delay. Alternate translation: “will hurry” or “will arrive quickly” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) | |
| 1192 | 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 it would be helpful in your language, 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]]) | |
| 1193 | 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 indicate to whom my refers to explicitly. Alternate translation: “God’s … God’s” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1194 | 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]]) | |
| 1195 | 10:38 | y50a | rc://*/ta/man/translate/figs-abstractnouns | ἐκ πίστεως | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 1196 | 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]]) | |
| 1197 | 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 words that apply to both men and women or you could refer to both genders. Alternate translation: “he or she would shrink back … him or her” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 1198 | 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 state the meaning plainly. Alternate translation: “he would abandon his faith” or “he would cease living by faith” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1199 | 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]]) | |
| 1200 | 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]]) | |
| 1201 | 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]]) | |
| 1202 | 10:39 | vxae | rc://*/ta/man/translate/figs-possession | ὑποστολῆς & πίστεως | 1 | Here the author could be using 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]]) | |
| 1203 | 10:39 | i9zh | rc://*/ta/man/translate/figs-metaphor | ὑποστολῆς | 1 | Here, translate shrinking back as you translated “shrink back” in 10:38. Alternate translation: “of abandoning faith” or “of ceasing to live by faith” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1204 | 10:39 | zvuj | rc://*/ta/man/translate/figs-abstractnouns | εἰς ἀπώλειαν | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 1205 | 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 of 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]]) | |
| 1206 | 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]]) | |
| 1207 | 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 it would be helpful in your language, 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]]) | |
| 1208 | 11:intro | g4cc | 0 | Hebrews 11 General NotesStructure and Formatting
Special Concepts in this ChapterFaithThe key theme of this chapter is “faith,” which the author makes clear with his definition in 11:1. The examples of “faith” that follow function in two primary ways: (1) they give examples of “faith” that help define what it is, and (2) they give examples of “faith” that the audience can imitate. The author’s definition of “faith” shows that “faith” is being confident about things that one cannot currently see. The examples that follow show that the things that cannot be seen include things in heaven and things in the future. So, “faith” consists in being confident about and thus “seeing” what is currently invisible. (See: [[rc:///tw/dict/bible/kt/faith]] and [[rc:///tw/dict/bible/kt/faithful]]) A heavenly city and homelandIn 11:10, 16, the author refers to a “city,” and in 11:14–16, he refers to a “heavenly homeland.” Most likely, both “city” and “homeland” refer to the same thing. Scholars debate whether “city” and “homeland” describe places where believers will live that God has prepared or whether the words function as metaphors to describe the people of God living together in God’s presence. Your translation should not choose between these interpretations. You should make it clear that the “city” and “homeland” cannot be found on earth right now. Other Possible Translation Difficulties in this Chapter“By faith”The author consistently repeats the phrase “by faith,” usually at the beginning of sentences. He also uses the related phrases “through faith,” “according to faith,” and “because of faith.” The author repeats these phrases, especially “by faith,” to keep his audience focused on the main topic: “faith.” If possible, you should translate all these phrases so that they sound very similar. Make sure that it is clear who has the “faith” in each sentence. (See: [[rc://*/tw/dict/bible/kt/faith]]) The abstract noun “faith”If your language does not use an abstract noun for the idea of “faith,” you could express the same idea in another way, such as by using the verb “believe.” The author uses the word “faith” about 20 times in this chapter, and it would be helpful to use the same expression in your translation each time. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) References to the history of IsraelThe author refers to people and events in the history of Israel throughout this chapter. Some of the references are several verses long, while others are just one phrase. Many of the stories that he refers to can be found in the Bible, especially in Genesis, Exodus, and Joshua. However, some of the shorter references are about people who lived after the time of the Old Testament. Consider whether your readers will be familiar with some of these stories. You may want to include footnotes that provide some extra information about the most important stories that the author refers to. See the notes for brief summaries of the main stories that the author refers to. The style of the example listThe list of examples that makes up most of chapter 11 begins with longer stories and longer clauses and ends with very short references to stories and very short clauses. The author writes in this way to increase the excitement and power of his examples as he goes. Consider using natural ways to express this slow increase in power and excitement as the chapter progresses. Is Abraham or Sarah the subject of 11:11?In 11:11, the author could have primarily been referring to Sarah and her faith or Abraham and his faith. Many scholars think that the author is referring to Sarah here because her name is written near the beginning of verse, right after “faith,” and because the author does not refer to Abraham in this verse. Other scholars think that the author is referring to Abraham here because the previous and following verses both refer to Abraham and because the phrase “received ability for the conception of an offspring” is only used for the male’s part in procreation. The ULT and UST follow the interpretation that Abraham is the primary subject of the verse. Consider whether your readers might be familiar with a translation that makes a choice in this verse. Otherwise, you may want to follow the ULT and UST here. | |||
| 1209 | 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. 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]]) | |
| 1210 | 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]]) | |
| 1211 | 11:1 | a371 | rc://*/ta/man/translate/figs-abstractnouns | ἔστιν & πίστις & ὑπόστασις | 1 | As the General Notes to this chapter discuss, if your language does not use an abstract noun for the idea of faith, you could express the idea by using a verb such as “believe.” Also, if your language does not use an abstract noun for the idea of assurance, you could express the idea by using a verb such as “assure.” Alternate translation: “believing assures us” or “those who believe are assured” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1212 | 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 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]]) | |
| 1213 | 11:1 | hiq2 | rc://*/ta/man/translate/figs-ellipsis | ἔλεγχος | 1 | The second half of this verse leaves out some words that in many languages a sentence might need in order 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]]) | |
| 1214 | 11:1 | ybd8 | rc://*/ta/man/translate/figs-abstractnouns | πραγμάτων ἔλεγχος | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 1215 | 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). If it would be helpful in your language, you could use a different word or phrase that introduces a further explanation. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1216 | 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]]) | |
| 1217 | 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 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]]) | |
| 1218 | 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. Alternate translation: “the forefathers” or “the ancestors” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1219 | 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 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]]) | |
| 1220 | 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]]) | |
| 1221 | 11:3 | mlc6 | rc://*/ta/man/translate/figs-metonymy | ῥήματι Θεοῦ | 1 | Here, the word word refers to the act of 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]]) | |
| 1222 | 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 logically 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]]) | |
| 1223 | 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]]) | |
| 1224 | 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 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]]) | |
| 1225 | 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]]) | |
| 1226 | 11:4 | tfcq | rc://*/ta/man/translate/figs-explicit | πλείονα θυσίαν, Ἂβελ παρὰ Κάϊν προσήνεγκεν τῷ Θεῷ | 1 | Here the author refers to a story in the Old Testament about how Abel and Cain both presented offerings to God, but God was pleased with only Abel’s offering. Cain was angry, and he eventually killed Abel. You can read this story in Genesis 4:3–8. If it would be helpful in your language, you could make important aspects of this story more explicit. Alternate translation: “Abel offered God a sacrifice that was better than what his brother Cain offered” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1227 | 11:4 | eris | rc://*/ta/man/translate/figs-ellipsis | παρὰ Κάϊν | 1 | Here the author is not contrasting Cain and the better sacrifice. Rather, he is contrasting what Cain did with what Abel did. If it would be helpful in your language, you could make this contrast more explicit. Alternate translation: “than what Cain offered” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 1228 | 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]]) | |
| 1229 | 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 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]]) | |
| 1230 | 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]]) | |
| 1231 | 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]]) | |
| 1232 | 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 state the meaning plainly. Alternate translation: “he still is an example for us” or “he can still show us something” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1233 | 11:5 | k1zi | 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. You might want to include this information in a footnote. | |||
| 1234 | 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 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]]) | |
| 1235 | 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]]) | |
| 1236 | 11:5 | ob9p | rc://*/ta/man/translate/figs-abstractnouns | θάνατον | 1 | If your language does not use an abstract noun for the idea of death, you could express the idea by using a verb such as “die.” Alternate translation: “himself dying” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1237 | 11:5 | gfnv | rc://*/ta/man/translate/writing-quotations | καὶ | 1 | Here the author quotes from the Old Testament Scriptures. While he does not introduce the quotation with any special words, the audience would have understood that these were words from the Old Testament, specifically from Genesis 5:24. If your readers would not know that the quotation is from the Old Testament, you could use words that introduce a quotation from an important text. Alternate translation: “and as you can read in the Scriptures,” or “as it is said in Genesis,” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 1238 | 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 on the people who could not find him. If you must state who did the action, you could use an indefinite subject. Alternate translation: “People did not find him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1239 | 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]]) | |
| 1240 | 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]]) | |
| 1241 | 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 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]]) | |
| 1242 | 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]]) | |
| 1243 | 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]]) | |
| 1244 | 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. Alternate translation: “”to be well-pleasing to God” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1245 | 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]]) | |
| 1246 | 11:6 | b438 | rc://*/ta/man/translate/figs-explicit | τὸν προσερχόμενον τῷ Θεῷ | 1 | Here, the phrase coming to refers implicitly to getting close to something but not necessarily being right next to it. Here, the author speaks about people coming to God. This means that they enter into God’s presence. If it would be helpful in your language, you could use a word or phrase that refers to being in someone’s presence. See how you translated “approach” in 10:22. Alternate translation: “the one entering into God’s presence” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1247 | 11:6 | xl5v | τοῖς ἐκζητοῦσιν & μισθαποδότης γίνεται | 1 | Alternate translation: “rewards those who seek” | ||
| 1248 | 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 state the meaning plainly. Alternate translation: “of the ones focusing on him” or “of the ones following him” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1249 | 11:7 | r214 | 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. You might want to include this information in a footnote. | |||
| 1250 | 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 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]]) | |
| 1251 | 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 on the person doing the seeing. If you must state who did the action, you could use an 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]]) | |
| 1252 | 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]]) | |
| 1253 | 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 of 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]]) | |
| 1254 | 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]]) | |
| 1255 | 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]]) | |
| 1256 | 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 state the meaning plainly. Alternate translation: “became one who received the righteousness” or “received the righteousness” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1257 | 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 of 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]]) | |
| 1258 | 11:8 | hj87 | 0 | In 11:8–12, the author refers to a story about a man named Abraham and his wife “Sarah.” God appeared to Abraham and told him to travel to a different country, a country that God promised to give to him. God also promised to give a child and grandchildren to Abraham and Sarah, even though they were old. Although they had to wait a long time, God did what he promised to do, and Abraham’s descendants were the Israelites. You can read about Abraham in Genesis 12–23. You might want to include this information in a footnote. | |||
| 1259 | 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 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]]) | |
| 1260 | 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]]) | |
| 1261 | 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 an indefinite word here as well. Alternate translation: “a locale” or “an area” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) | |
| 1262 | 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 state the meaning 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]]) | |
| 1263 | 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]]) | |
| 1264 | 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]]) | |
| 1265 | 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]]) | |
| 1266 | 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]]) | |
| 1267 | 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 state the meaning 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]]) | |
| 1268 | 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. 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]]) | |
| 1269 | 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 was waiting to dwell in” or “he was expecting to live in” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1270 | 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]]) | |
| 1271 | 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]]) | |
| 1272 | 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]]) | |
| 1273 | 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” | ||
| 1274 | 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]]) | |
| 1275 | 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]]) | |
| 1276 | 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]]) | |
| 1277 | 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 one who promised. Alternate translation: “God, who had promised” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1278 | 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]]) | |
| 1279 | 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]]) | |
| 1280 | 11:12 | lvjg | rc://*/ta/man/translate/figs-hyperbole | νενεκρωμένου | 1 | Here, the phrase 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]]) | |
| 1281 | 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]]) | |
| 1282 | 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. You might want to include this information in a footnote. | ||
| 1283 | 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]]) | |
| 1284 | 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]]) | |
| 1285 | 11:13 | rxtn | rc://*/ta/man/translate/writing-pronouns | οὗτοι πάντες | 1 | Here, and throughout 11:13–16, the author could be referring: (1) generally to all the people that the author has discussed in the chapter. Alternate translation: “those I have mentioned” or “all these who had faith” (2) specifically to Abraham, Sarah, Isaac, and Jacob, who are mentioned in 11:8–12. Alternate translation: “the patriarchs” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1286 | 11:13 | yin6 | rc://*/ta/man/translate/figs-metonymy | τὰς ἐπαγγελίας | 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]]) | |
| 1287 | 11:13 | l2ln | rc://*/ta/man/translate/figs-abstractnouns | τὰς ἐπαγγελίας | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 1288 | 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]]) | |
| 1289 | 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]]) | |
| 1290 | 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]]) | |
| 1291 | 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) 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 a further explanation. Alternate translation: “As you can see,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1292 | 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]]) | |
| 1293 | 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. 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]]) | |
| 1294 | 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]]) | |
| 1295 | 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]]) | |
| 1296 | 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 of opportunity, you could express the same idea in another way. Alternate translation: “they would have been able” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1297 | 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. 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]]) | |
| 1298 | 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 state the meaning plainly. Alternate translation: “they yearn for” or “they desire” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1299 | 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]]) | |
| 1300 | 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” | ||
| 1301 | 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]]) | |
| 1302 | 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 on the people doing the calling. If you must state who did the action, you could use an indefinite subject. Alternate translation: “them when others call him their God” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1303 | 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]]) | |
| 1304 | 11:16 | bo30 | πόλιν | 1 | See how you translated “city” in 11:10. | ||
| 1305 | 11:17 | vjhq | 0 | In 11:17–19, the author refers to a specific story about Abraham. God told Abraham to sacrifice his son Isaac. Abraham began to obey God and was about to kill his son when God sent an angel to stop him and tell him that he had proved that he feared God. Abraham then sacrificed an animal instead of sacrificing Isaac. You can read this story in Genesis 22:1–19. You might want to include this information in a footnote. | |||
| 1306 | 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]]) | |
| 1307 | 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 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]]) | |
| 1308 | 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]]) | |
| 1309 | 11:17 | i9jd | καὶ | 1 | Alternate translation: “and” | ||
| 1310 | 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]]) | |
| 1311 | 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 state the meaning plainly. Alternate translation: “having received” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1312 | 11:17 | dpik | rc://*/ta/man/translate/figs-abstractnouns | τὰς ἐπαγγελίας | 1 | If your language does not use an abstract noun for the idea of promises, you could express the idea by using a verb such as “promise” or “pledge.” Here, the content of the promises is the blessing of many descendants through Isaac (see 11:18). Alternate translation: “how God had pledged offspring to him” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1313 | 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]]) | |
| 1314 | 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 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]]) | |
| 1315 | 11:18 | za2s | rc://*/ta/man/translate/writing-quotations | ἐλαλήθη | 1 | Here the author quotes from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as something that God said to Abraham. However, the audience would have understood that these were words from the Old Testament, specifically from Genesis 21:12. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “it was spoken” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 1316 | 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 on the person doing the naming. If you must state who did the action, you could use an indefinite subject. Alternate translation: “people will name your offspring” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1317 | 11:18 | judy | σπέρμα | 1 | Here, the word offspring is a singular noun that refers to many descendants. It may be more natural in your language to use a plural form. Alternate translation: “descendants” | ||
| 1318 | 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. Your language may have its own way of identifying an ancestor. Alternate translation: “will be traced” or “will descend” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 1319 | 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. 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]]) | |
| 1320 | 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]]) | |
| 1321 | 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]]) | |
| 1322 | 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]]) | |
| 1323 | 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” | ||
| 1324 | 11:20 | o8gj | 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. You might want to include this information in a footnote. | |||
| 1325 | 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]]) | |
| 1326 | 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]]) | |
| 1327 | 11:21 | gfk2 | 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. You might want to include this information in a footnote. | |||
| 1328 | 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. 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]]) | |
| 1329 | 11:22 | xmn3 | 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. You might want to include this information in a footnote. | |||
| 1330 | 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]]) | |
| 1331 | 11:22 | sonj | rc://*/ta/man/translate/figs-explicit | τῆς ἐξόδου τῶν υἱῶν Ἰσραὴλ | 1 | Here the audience would understand 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 this idea more explicitly. Alternate translation: “the exodus of the sons of Israel from Egypt” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1332 | 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 word that applies to both men and women or you could refer to both genders. Alternate translation: “of the sons and daughters” or “of the children” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 1333 | 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]]) | |
| 1334 | 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]]) | |
| 1335 | 11:23 | lsar | 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. You might want to include this information in a footnote. | |||
| 1336 | 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 on 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]]) | |
| 1337 | 11:23 | n6fz | τρίμηνον | 1 | Alternate translation: “for one quarter of a year” | ||
| 1338 | 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]]) | |
| 1339 | 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 of 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]]) | |
| 1340 | 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]]) | |
| 1341 | 11:24 | ngi7 | 0 | In 11:24–27, the author refers to a story about Moses. This man Moses grew up as the adopted son of Pharaoh’s daughter. However, one day Moses saw an Egyptian hitting one of his fellow Israelites. He killed the Egyptian, but Pharaoh found out and wanted to kill Moses. Moses escaped to a land called Midian. You can read about this story in Exodus 2:11–15. You might want to include this information in a footnote. | |||
| 1342 | 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]]) | |
| 1343 | 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 on the people doing the calling. If you must state who did the action, you could use an indefinite subject. Alternate translation: “refused to have people to call him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1344 | 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 of 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]]) | |
| 1345 | 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]]) | |
| 1346 | 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]]) | |
| 1347 | 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]]) | |
| 1348 | 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 state the meaning plainly. Alternate translation: “for he was concentrating instead on” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1349 | 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]]) | |
| 1350 | 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 of 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]]) | |
| 1351 | 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]]) | |
| 1352 | 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” | ||
| 1353 | 11:27 | rc43 | rc://*/ta/man/translate/figs-simile | τὸν & ἀόρατον ὡς ὁρῶν | 1 | 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]]) | |
| 1354 | 11:27 | cc8w | rc://*/ta/man/translate/figs-explicit | τὸν & ἀόρατον | 1 | Here, the audience would have known that the unseen one is God. If it would be helpful in your language, you could make who the unseen one is more explicit. Alternate translation: “the unseen God” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1355 | 11:28 | r107 | 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. You might want to include this information in a footnote. | |||
| 1356 | 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]]) | |
| 1357 | 11:28 | bef7 | rc://*/ta/man/translate/figs-explicit | τὴν πρόσχυσιν τοῦ αἵματος | 1 | Here, the phrase 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]]) | |
| 1358 | 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]]) | |
| 1359 | 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 state the meaning plainly. Alternate translation: “would not harm” or “would not destroy” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1360 | 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]]) | |
| 1361 | 11:29 | xnid | 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. You might want to include this information in a footnote. | |||
| 1362 | 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]]) | |
| 1363 | 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 on 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]]) | |
| 1364 | 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 state the meaning plainly. Alternate translation: “were drowned” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1365 | 11:30 | tpw2 | 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. You might want to include this information in a footnote. | |||
| 1366 | 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 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]]) | |
| 1367 | 11:31 | yr0y | 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 and Joshua 6:22–25. You might want to include this information in a footnote. | |||
| 1368 | 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]]) | |
| 1369 | 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]]) | |
| 1370 | 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]]) | |
| 1371 | 11:31 | ftc8 | rc://*/ta/man/translate/figs-abstractnouns | μετ’ εἰρήνης | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 1372 | 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]]) | |
| 1373 | 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 a further explanation. Alternate translation: “But” or “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1374 | 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]]) | |
| 1375 | 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]]) | |
| 1376 | 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]]) | |
| 1377 | 11:33 | f3jx | rc://*/ta/man/translate/writing-pronouns | οἳ | 1 | Here, the word who does not mean that each person listed in 11:32 did all the things the author is about to mention. The author means that these are the kinds of things that those with faith were able to do in general. Alternate translation: “who, along with many others,” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1378 | 11:33 | fxhq | rc://*/ta/man/translate/figs-abstractnouns | εἰργάσαντο δικαιοσύνην | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 1379 | 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]]) | |
| 1380 | 11:33 | t9xr | rc://*/ta/man/translate/figs-abstractnouns | ἐπαγγελιῶν | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 1381 | 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 state the meaning plainly. Alternate translation: “stopped lions from devouring them” or “restrained the hunger of lions” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1382 | 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 without using a possessive form. Alternate translation: “fire that has power” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 1383 | 11:34 | j6sv | rc://*/ta/man/translate/figs-abstractnouns | δύναμιν πυρός | 1 | If your language does not use an abstract noun for the idea of power, you could express the idea by using an adjective such as “powerful.” Alternate translation: “powerful fire” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1384 | 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]]) | |
| 1385 | 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 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]]) | |
| 1386 | 11:34 | tath | rc://*/ta/man/translate/figs-abstractnouns | ἀπὸ ἀσθενείας | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 1387 | 11:35 | i3r7 | rc://*/ta/man/translate/figs-nominaladj | τοὺς νεκροὺς αὐτῶν | 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. The word their indicates that these dead people belong to the families of the Women. Alternate translation: “their dead relatives” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) | |
| 1388 | 11:35 | av6c | rc://*/ta/man/translate/writing-pronouns | ἄλλοι | 1 | Here, the word others does not refer to other Women. Rather, it refers to other people in general. If it would be helpful in your language, you could make this explicit. Alternate translation: “other Israelites” or “other believers” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1389 | 11:35 | j37h | rc://*/ta/man/translate/figs-activepassive | ἄλλοι & ἐτυμπανίσθησαν | 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 tortured rather than on the people doing the torturing. If you must state who did the action, you could use an indefinite subject. Alternate translation: “others accepted torture” or “others were those whom people tortured” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1390 | 11:35 | ne1u | rc://*/ta/man/translate/figs-explicit | οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν | 1 | Here the audience would understand that the “torture” would stop if the people being tortured did what the torturer asked. In this case, the author implies that the people are being tortured to make them disobey or deny God. To “accept release,” then, would require disobeying or denying God. If it would be helpful in your language, you could make what the author implies more explicit. Alternate translation: “refusing to disobey God in order to be released” or “not being willing to be released by denying God” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1391 | 11:35 | sqiz | rc://*/ta/man/translate/figs-abstractnouns | οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν | 1 | If your language does not use an abstract noun for the idea of release, you could express the idea by using a verb such as “release.” Alternate translation: “not asking to be released” or “not trying to be released” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1392 | 11:35 | jyw7 | rc://*/ta/man/translate/figs-ellipsis | κρείττονος ἀναστάσεως | 1 | Here the author does not state what this resurrection is better than. The phrase better resurrection could mean: (1) that this is a final resurrection and is thus better than the temporary resurrection mentioned at the beginning of the verse. Alternate translation: “resurrection better than a temporary return to life” (2) that resurrection is better than a temporary release from being tortured. Alternate translation: “a resurrection better than release” (3) these people will have a better resurrection than those who did not have faith. Everyone experiences resurrection, but those who trusted God receive a better one. Alternate translation: “a resurrection better than what their enemies will obtain” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 1393 | 11:36 | fql3 | rc://*/ta/man/translate/translate-unknown | μαστίγων | 1 | Here, the word whippings refers to punishment that consisted in one person hitting another person’s back with ropes. The one doing the whipping would hit the other person until his or her back was cut open. If it would be helpful in your language, you could use a word or phrase that refers to this kind of punishment. Alternate translation: “of floggings” or “of beatings” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 1394 | 11:36 | nauk | rc://*/ta/man/translate/grammar-connect-words-phrases | ἔτι δὲ | 1 | Here, the phrase and even more indicates that what the author says next are worse or more difficult to bear than the mockings and whippings he has already mentioned. If it would be helpful in your language, you could use a word or phrase that makes this comparison clear. Alternate translation: “and even worse,” or “and more difficult,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1395 | 11:36 | clyd | rc://*/ta/man/translate/figs-doublet | δεσμῶν καὶ φυλακῆς | 1 | Here, the words chains and imprisonment function together to refer to forced confinement. The word chains refers to how a person could be restrained by bonds or ropes, while the word imprisonment refers to how a person could be locked in a room. If you do not have two words for these categories, you could use a single word or phrase to refer to restraining someone in a specific location. Alternate translation: “of being in jail” or “of being locked up” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 1396 | 11:36 | azzs | rc://*/ta/man/translate/figs-metonymy | δεσμῶν | 1 | Here, the word chains refers to being “chained.” If it would be helpful in your language, you could express the idea plainly. Alternate translation: “of being chained” or “of being tied up” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1397 | 11:37 | fg8c | rc://*/ta/man/translate/figs-activepassive | ἐλιθάσθησαν, ἐπρίσθησαν, ἐπειράσθησαν | 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 experience these sufferings rather than on whoever makes them suffer. If you must state who did the action, you could use an indefinite subject. Alternate translation: “People stoned them, people sawed them in two, people tried them” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1398 | 11:37 | zqgb | rc://*/ta/man/translate/translate-textvariants | ἐπειράσθησαν | 1 | Many early manuscripts do not include they were tried in this list. Consider whether translations that your readers are familiar with include they were tried. Otherwise, consider including the phrase as the ULT does. (See: [[rc://*/ta/man/translate/translate-textvariants]]) | |
| 1399 | 11:37 | bl90 | rc://*/ta/man/translate/figs-abstractnouns | ἐν φόνῳ μαχαίρης | 1 | If your language does not use an abstract noun for the idea of slaughter, you could express the idea by using a verb such as “slaughter” or “kill.” Alternate translation: “when people slaughtered them with swords” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1400 | 11:37 | qf89 | rc://*/ta/man/translate/figs-explicit | ἐν μηλωταῖς, ἐν αἰγίοις δέρμασιν | 1 | Here, the words sheepskins and goatskins refer to skins from animals. In the author’s culture, clothing was not made from animal skins but from the fur from the animals. So, people who wore “skins” were not able to get normal clothes. If it would be helpful in your language, you could clarify what wearing sheepskins and goatskins would mean. Alternate translation: “wearing only the skins from sheep and goats” or “without proper clothing, wearing only sheepskins and goatskins” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1401 | 11:37 | knra | rc://*/ta/man/translate/figs-doublet | ἐν μηλωταῖς, ἐν αἰγίοις δέρμασιν | 1 | Here the author refers to both sheepskins and goatskins to emphasize that the people he is discussing did not have any other clothing. If you do not have two words for these categories, or if it would be unclear why the author refers to both kinds of skins, you could use a single word or phrase that refers to the skins from animals. Alternate translation: “in skins from animals” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 1402 | 11:38 | q9hd | rc://*/ta/man/translate/figs-infostructure | ὧν οὐκ ἦν ἄξιος ὁ κόσμος, ἐπὶ ἐρημίαις πλανώμενοι, καὶ ὄρεσι, καὶ σπηλαίοις, καὶ ταῖς ὀπαῖς τῆς γῆς | 1 | The author puts the clause of which {people} the world was not worthy here to contrast with how these same {people} are “destitute, oppressed, mistreated” (see 11:37). If possible, retain this clause where it stands. If keeping the clause here is not possible, you could move it to the end of the verse. Alternate translation: “being caused to wander about in deserts and mountains and caves and the holes in the ground, of which {people} the world was not worthy” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 1403 | 11:38 | a721 | rc://*/ta/man/translate/figs-metonymy | ἦν & ὁ κόσμος | 1 | Here, the word world refers primarily to the people who live in the world and the societies that they make up. If it would be helpful in your language, you could use a word or phrase that refers to the people and societies of the world. Alternate translation: “those who live in this world were” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1404 | 11:38 | j9lp | rc://*/ta/man/translate/figs-activepassive | πλανώμενοι | 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 caused to wander rather than on the people doing the causing. If you must state who did the action, you could use an indefinite subject. Alternate translation: “having to wander about” or “people causing them to wander about” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1405 | 11:38 | g7ua | rc://*/ta/man/translate/figs-doublet | σπηλαίοις, καὶ ταῖς ὀπαῖς τῆς γῆς | 1 | Here, the words caves and holes function together to identify any type of hiding place or shelter in the ground. The word caves refers to openings in the ground or in the side of a cliff or hill that a person can walk into, while holes refers to openings in the ground that a person has to climb or drop down into. If you do not have two words for these categories, you could use a single word or phrase to identify any kind of hiding place or shelter in the ground. Alternate translation: “cavities in the ground” or “shelters in the ground” or “cavities in a rocky place” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 1406 | 11:39 | a0x8 | rc://*/ta/man/translate/writing-pronouns | οὗτοι πάντες | 1 | Here, the phrase all these {people} refers to everyone who trusted God that the author has mentioned in this chapter. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “all these people I have mentioned” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1407 | 11:39 | rxog | rc://*/ta/man/translate/grammar-connect-logic-contrast | μαρτυρηθέντες | 1 | Here, the phrase having been commended introduces something that contrasts with how they did not receive the promise. One would expect those who were commended to receive the promise, but the author says the opposite. If it would be helpful in your language, you could use a word or phrase that introduces a contrast, especially something that is unexpected or contrary to expectations. Alternate translation: “even though they were commended” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 1408 | 11:39 | l5wd | rc://*/ta/man/translate/figs-activepassive | μαρτυρηθέντες | 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 on the person doing the commending. If you must state who did the action, the author implies that God did it. Alternate translation: “whom God commended” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1409 | 11:39 | vgw2 | rc://*/ta/man/translate/figs-metonymy | τὴν ἐπαγγελίαν | 1 | Here, the word promise 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]]) | |
| 1410 | 11:39 | zy4b | rc://*/ta/man/translate/figs-abstractnouns | τὴν ἐπαγγελίαν | 1 | If your language does not use an abstract noun for the idea of 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]]) | |
| 1411 | 11:40 | as77 | rc://*/ta/man/translate/grammar-connect-logic-contrast | τοῦ Θεοῦ & προβλεψαμένου | 1 | Here, the phrase God having provided introduces an idea that contrasts with what the author said in the previous verse (11:39) about how the faithful people did not “receive the promise.” If it would be helpful in your language, you could use a word or phrase that introduces a contrast. Alternate translation: “but God has provided” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 1412 | 11:40 | td7x | rc://*/ta/man/translate/figs-ellipsis | περὶ ἡμῶν κρεῖττόν τι | 1 | Here, the author states that something is better, but he does not specify what it is better than. It is clear from the previous verse (11:39) that the author considers receiving what God promised to be better than only receiving the promise itself. If it would be helpful in your language, you could clarify what the author is comparing something better with. Alternate translation: “something better concerning us than the promise that he gave them” or “what he promised to us, which is better than receiving just the promise itself” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 1413 | 11:40 | p9uu | rc://*/ta/man/translate/figs-activepassive | μὴ χωρὶς ἡμῶν τελειωθῶσιν | 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 made perfect rather than on the person doing the perfecting. If you must state who did the action, the author implies that God did it. Alternate translation: “God would not perfect them without us” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1414 | 11:40 | nkci | rc://*/ta/man/translate/figs-doublenegatives | μὴ χωρὶς ἡμῶν τελειωθῶσιν | 1 | The phrases without us and not be made perfect together use two negative words to emphasize that they and us need to be together to be made perfect. If it would be helpful in your language, you could express the meaning with positive words, emphasizing the importance of they and us together. Alternate translation: “they would be made perfect only with us” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) | |
| 1415 | 12:intro | h1qb | 0 | Hebrews 12 General NotesStructure and Formatting
Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 12:5–6, which are words from the Old Testament. Special Concepts in this ChapterSonsIn 12:5–11, the author identifies the audience as “sons” and explains what that means. In the author’s culture, “sons” were the children who inherited property and received training from fathers and other teachers. The author is not excluding the women in his audience; rather, he is naming them “sons” of God too, since they receive God’s training. You may need to translate “sons” with a gender-neutral word to get this idea across. The author assumes that all true “sons” receive training and discipline. Only those who are not fully “sons,” that is, those who are “illegitimate” children, do not receive such training and discipline. The author’s point is that when the audience experiences suffering and painful events, it is training or discipline that proves that they are “sons.” If possible, preserve the language of children and parents in your translation. If your readers would not assume that parents train or discipline their children, you may need to explain in a footnote that this was common practice in the author’s culture. (See: [[rc://*/tw/dict/bible/kt/son]]) “Discipline”In 12:5–11, the author frequently uses a word that the ULT translates as “discipline.” Scholars debate whether this word focuses primarily on education and training on the one hand or punishment and discipline on the other hand. Most likely, the word “discipline” refers to the entire education process, including both learning, training, punishment, and discipline. In fact, Greco-Roman education often included athletic training, which the author refers to directly in 12:1. If you have a word or short phrase for the whole process of education, you could use it to translate “discipline.” (See: [[rc://*/tw/dict/bible/kt/discipline]]) Mount Sinai and Mount ZionIn 12:18–24, the author contrasts two mountains, Mount Sinai and Mount Zion. Mount Sinai is where God came down to meet with Moses and the Israelites to make a covenant with them and give them his commandments and promises. The author refers to all the terrifying natural phenomenon that went along with God coming to meet them: fire, darkness, and loud sounds. You can read about these events in Exodus 19:9–20:21 and Deuteronomy 4:9–5:31. The author contrasts this mountain with Mount Zion, which on earth is the mountain on which the city of Jerusalem was built. However, the author is referring to the Mount Zion that is in heaven, much like John does in Revelation 14:1. On this mountain are God, Jesus, angels, and God’s people. The author contrasts these mountains because Mount Sinai is the place where God gave the first covenant, and Mount Zion is the place where God gives the new covenant. You should preserve the language that refers to mountains while making it clear what happened on these mountains. (See: [[rc://*/tw/dict/bible/kt/zion]]) “Shaking” and “removal”In 12:26–28, the author quotes from Haggai 2:6, which is God’s promise that he will “shake” heaven and earth one more time. The author clarifies that this means the “removal” of everything that is “shaken,” while everything that is not “shaken” will “remain.” Scholars debate what the “shaking” and “removal” indicate. These words could mean that: (1) God will “remove” everything that is evil and disobedient from the creation in a way that is like “shaking” dust or dirt off clothing. In this way, the “removal” of the shaken things can be understood as a “transformation” of heaven and earth. It is this transformed heaven and earth that “remain.” (2) God will totally “remove” the creation in a way that is like “shaking” something so hard that it breaks or falls apart. Some scholars think that God will then recreate heaven and earth, and it is this completely new heaven and earth that “remain.” Other scholars think that God will not recreate anything, and only the part of “heaven” that is not “shaken” will “remain.” The first option is slightly more likely, but consider whether there are ways to translate these verses that allow readers to infer either option. The “unshakable kingdom”In 12:28, the author states that believers are receiving an “unshakable kingdom” from God. While some scholars argue that “kingdom” refers primarily to the act of ruling, most likely the author is referring to a place: the heavenly “city” that he described in 12:22–24. Scholars also debate whether “unshakable” identifies the city as something that is impossible to “shake” or as something that God chooses not to “shake.” In your translation, use words that clearly connect the “unshakable kingdom” to the “shaking” that the author has discussed in 12:26–27. (See: [[rc://*/tw/dict/bible/kt/kingdomofgod]]) Important Figures of Speech in this ChapterThe “race”In 12:1, the author refers to the Christian life as a “race” (specifically a race that includes running). He does not mean that believers are competing against each other. Rather, he is emphasizing how running a race requires training, endurance, and focus. Just as runners remove all possible weight and anything that might trip them, believers need to get rid of sins and any other distractions. Just as a runner must endure and persevere, they need to endure and persevere. It is possible that the author continues the race metaphor when he encourages the audience to make their hands and knees straight and to go on straight paths in 12:12–13. He may be encouraging them to think of themselves as tired runners who need to renew their strength and endurance. Since this is an important metaphor in this chapter, preserve the language of running a race, either by using the metaphor or expressing the idea as a simile. (See: [[rc:///tw/dict/bible/other/run]] and [[rc:///ta/man/translate/figs-metaphor]]) The “root of bitterness”In 12:15, the author refers to a “root” that can “grow up” and cause trouble. He identifies this “root” as “bitterness.” The author’s point is that “bitterness” is something that is not always noticeable or large, just as a “root” is hidden underneath the ground. However, “bitterness” can cause much trouble, just like a “root” can nourish a large and very noticeable plant. If you cannot preserve the metaphor of the “root,” you could express the idea with a simile or use plain language. See the notes on this verse for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]]) The “consuming fire”In 12:29, the author identifies God as a “consuming fire.” What he means is that when God punishes people who disobey or disbelieve, it is as if a “fire” totally “consumes” them. In other words, people should fear and respect God like they fear and respect a “consuming fire.” If possible, preserve the “fire” language, especially since the author is probably referring to how God is described as a “fire” in Deuteronomy 4:24. See the notes on this verse for translation options. (See: [[rc:///tw/dict/bible/other/fire]] and [[rc:///ta/man/translate/figs-metaphor]]) Other Possible Translation Difficulties in this ChapterThe comparison to EsauIn 12:16–17, the author urges his audience not to be “sexually immoral” or “profane.” Then, he identifies Esau, the son of Isaac and the brother of Jacob, as an example of someone who was both of these things. The Old Testament does not directly describe Esau as “sexually immoral,” but it does tell how he had multiple wives from pagan nations. Later tradition sometimes described him as “immoral” because of this. However, the author focuses particularly on how Esau was “profane,” that is, someone who treats sacred or holy things as if they were ordinary and not holy. As an example, he briefly refers to how Esau was hungry and sold his “birthright” to his brother Jacob to get some food. A “birthright” is a valuable and important thing, but Esau considered it to be less important than one meal. You can read this story in Genesis 25:29–34. The author then goes on to describe how Esau could not regain his “birthright,” even though he tried to do so. As the story in the Old Testament tells it, Jacob received the special blessing from his father, and Esau did not. You can read this story in Genesis 27:1–41. If your readers would not know these stories about Esau, you may need to include some extra information in a footnote. (See: [[rc://*/tw/dict/bible/names/esau]]) “You have come”In 12:18, the author states that the audience “has not come” to the mountain to which the Israelites came. Rather, he states in 12:22 that they “have come” to Mount Zion. Since the Israelites could only approach but not go on top of Mount Sinai, it is likely that the phrase “have come” refers to getting near something but not going into or on it. This means that the audience has not entered the heavenly Mount Zion or Jerusalem. Rather, it has gotten close or near it while still on earth. Use words in these verses that refer to approaching or getting close to something. | |||
| 1416 | 12:1 | k8mr | rc://*/ta/man/translate/grammar-connect-logic-result | τοιγαροῦν | 1 | Here, the phrase For that very reason draws an inference or exhortation from all of 11:1–40, but especially from 11:39–40. If it would be helpful in your language, you could use a word or phrase that clearly draws an inference or exhortation from a previous section. Alternate translation: “Because of all that” or “Therefore” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 1417 | 12:1 | jg6w | rc://*/ta/man/translate/grammar-connect-logic-result | ἔχοντες | 1 | Here, the word having introduces a basis or reason for why we should run with endurance. If it would be helpful in your language, you could use a word or phrase that introduces a basis or reason. Alternate translation: “since we have” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 1418 | 12:1 | f6u9 | rc://*/ta/man/translate/figs-metaphor | τοσοῦτον & περικείμενον ἡμῖν νέφος μαρτύρων | 1 | Here, the author speaks of the witnesses, that is, the faithful people the author mentioned in the previous chapter, as if they were a cloud that “surrounds” us. In the author’s culture, a large crowd of people was often described as a cloud, and the fact that it “surrounds” means that the author and audience stand in the middle of the crowd. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “so great a crowd of witnesses around us” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1419 | 12:1 | hf97 | μαρτύρων | 1 | Here, the word witnesses could refer to one or both of the following ideas: (1) the witnesses could “witness” or watch us as we run the race. Alternate translation: “of spectators” (2) the witnesses could “witness” or testify to what it means to have faith and endurance. Alternate translation: “of witnesses to faith” | ||
| 1420 | 12:1 | xshp | rc://*/ta/man/translate/figs-imperative | ὄγκον ἀποθέμενοι πάντα καὶ τὴν εὐπερίστατον ἁμαρτίαν & τρέχωμεν | 1 | Here, the phrase beginning with having laid aside is part of the author’s exhortation or command to his audience. If it would be helpful in your language, you could make it clearer that this phrase is part of the command. Alternate translation: “let us lay aside every weight and the easily entangling sin, and let us run” (See: [[rc://*/ta/man/translate/figs-imperative]]) | |
| 1421 | 12:1 | yw1t | rc://*/ta/man/translate/figs-metaphor | ὄγκον ἀποθέμενοι πάντα καὶ τὴν εὐπερίστατον ἁμαρτίαν | 1 | Here the author speaks of sin and other hindrances to the Christian life as if they were weight and something that “entangles.” The author pictures the Christian life as a race, and sin and other hindrances make this race hard and difficult, just like extra weight and anything that “entangles” makes a race harder for a runner. If it would be helpful in your language, you could express the idea as a simile or use plain language. Alternate translation: “having laid aside sin and distractions like they were extra weight or things that entangle” or “avoiding sin and any other hindrance” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1422 | 12:1 | k1cr | rc://*/ta/man/translate/figs-doublet | ὄγκον & πάντα καὶ τὴν εὐπερίστατον ἁμαρτίαν | 1 | Here, the words weight and sin refer to very similar things. It is likely that weight refers in general to anything that hinders people from “running the race,” while sin is a specific type of weight. It is also possible that these two words mean basically the same thing. If it would be helpful in your language, you could express the idea by linking the two words together with a word besides and. Alternate translation: “every weight, especially the easily entangling sin” or “every weight, that is, the easily entangling sin” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 1423 | 12:1 | g5dn | rc://*/ta/man/translate/figs-metaphor | δι’ ὑπομονῆς, τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα | 1 | Here, the author speaks of persevering in trusting God and obeying him as if it were a race that he and his audience need to run. This was a common metaphor in his culture and emphasized the need to have endurance despite any obstacles or difficulties. If it would be helpful in your language, you could use a simile or express the idea plainly. Alternate translation: “let us persist in trusting God, just like a runner keeps running until the race is over” or “let us continue to have faith as we endure whatever happens to us” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1424 | 12:1 | zln7 | rc://*/ta/man/translate/figs-abstractnouns | δι’ ὑπομονῆς, τρέχωμεν | 1 | If your language does not use an abstract noun for the idea behind endurance, you could express the idea by using a verb such as “endure” or “persevere.” Alternate translation: “let us endure as we run” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1425 | 12:1 | ym6m | rc://*/ta/man/translate/figs-activepassive | προκείμενον ἡμῖν | 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 race that is placed before us rather than on the person doing the placing. If you must state who did the action, the author implies that God did it. Alternate translation: “that God placed before us” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1426 | 12:2 | ap7m | rc://*/ta/man/translate/figs-metaphor | ἀφορῶντες εἰς | 1 | Here the author speaks as if the audience could “look away” from any trouble or persecution and toward Jesus. He speaks in this way to indicate that he wants his audience to think about and focus on Jesus rather than trouble or persecution. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “concentrating instead on” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1427 | 12:2 | a946 | rc://*/ta/man/translate/figs-possession | τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν | 1 | Here, the form that the author uses could indicate that: (1) Jesus is the founder and perfecter of other people’s faith. In other words, he enables them to “begin” and “complete” their faith. Alternate translation: “the one who founds and perfects our faith” (2) Jesus was the founder and perfecter of his own faith. In this case, Jesus is an example of someone who had faith from the beginning to the end, that is, always. Alternate translation: “the one with faith from beginning to end” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 1428 | 12:2 | cuot | rc://*/ta/man/translate/figs-abstractnouns | τῆς πίστεως | 1 | If your language does not use an abstract noun for the idea of faith, you could express the idea by using a verb such as “believe” or “trust.” Alternate translation: “believing God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1429 | 12:2 | bf0j | ἀντὶ τῆς & χαρᾶς | 1 | Here, the phrase for the joy could mean that: (1) Jesus endured a cross for the sake of the joy, that is, because he knew he would have joy as a result. Alternate translation: “for the sake of the joy” (2) Jesus endured a cross instead of the joy that he could have been experiencing. Alternate translation: “instead of the joy” | ||
| 1430 | 12:2 | bdk5 | rc://*/ta/man/translate/figs-abstractnouns | ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς | 1 | If your language does not use an abstract noun for the idea of joy, you could express the idea by using an adjective such as “joyful.” Alternate translation: “for how joyful he would eventually be” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1431 | 12:2 | za14 | rc://*/ta/man/translate/figs-idiom | προκειμένης αὐτῷ | 1 | Here, the phrase placed before him identifies the joy as something that he could expect and be about to experience. If it would be helpful in your language, you could use a phrase that naturally refers to something that is about to happen. See how you translated the similar phrase “placed before us” in 12:1. Alternate translation: “that he was about to experience” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 1432 | 12:2 | x005 | rc://*/ta/man/translate/figs-activepassive | προκειμένης αὐτῷ | 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 joy that is placed before him rather than on the person doing the placing. If you must state who did the action, the author implies that God did it. Alternate translation: “that God placed before him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1433 | 12:2 | fyyr | rc://*/ta/man/translate/figs-pastforfuture | προκειμένης αὐτῷ | 1 | Here, the phrase is placed refers to something that was happening when Jesus endured the cross. It does not mean that the joy is still placed before him now. If it would be helpful in your language, you could use a verb tense that naturally refers to the time when Jesus endured the cross. Alternate translation: “that was placed before him” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) | |
| 1434 | 12:2 | nxwv | rc://*/ta/man/translate/figs-metonymy | σταυρὸν | 1 | Here, the word cross refers to dying on a cross. If it would be helpful in your language, you could refer to death on a cross. Alternate translation: “dying on a cross” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1435 | 12:2 | y7me | rc://*/ta/man/translate/figs-abstractnouns | αἰσχύνης | 1 | If your language does not use an abstract noun for the idea of shame, you could express the idea by using an adjective such as “shameful” or a verb such as “shame.” Alternate translation: “how it shamed him” or “how shameful it was” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1436 | 12:2 | vm9b | rc://*/ta/man/translate/translate-symaction | ἐν δεξιᾷ & τοῦ θρόνου τοῦ Θεοῦ κεκάθικεν | 1 | When someone sits at the right hand of the throne of God, it symbolizes that person’s honor, authority, and ability to rule. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “he sat down to rule at the right hand of the throne of God” or “he took the place of honor and authority at the right hand of the throne of God” (See: [[rc://*/ta/man/translate/translate-symaction]]) | |
| 1437 | 12:2 | czd5 | rc://*/ta/man/translate/figs-metonymy | ἐν δεξιᾷ & τοῦ θρόνου | 1 | Here, the phrase 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 it would be helpful in your language, 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. See how you translated the similar phrase in 8:1. Alternate translation: “at the right side of the throne” or “in the honorable place on the throne” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1438 | 12:3 | aw3u | 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 two verses (12:1–2) about “looking away to Jesus” and about who Jesus is. If it would be helpful in your language, you could use a different word or phrase that introduces a further explanation. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1439 | 12:3 | ydbc | rc://*/ta/man/translate/writing-pronouns | τὸν | 1 | Here, the word one refers to Jesus. If it would be helpful in your language, you could make whom one refers to explicit. Alternate translation: “Jesus, the one who” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1440 | 12:3 | y8ze | rc://*/ta/man/translate/figs-explicit | τοιαύτην & ἀντιλογίαν | 1 | Here, the phrase such opposition implies that there was much or great opposition. If it would be helpful in your language, you could make this explicit. Alternate translation: “great opposition” or “much opposition” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1441 | 12:3 | d3ir | rc://*/ta/man/translate/figs-abstractnouns | τοιαύτην & ὑπὸ τῶν ἁμαρτωλῶν & ἀντιλογίαν | 1 | If your language does not use an abstract noun for the idea of opposition, you could express the idea by using a verb such as “oppose.” Alternate translation: “how sinners greatly opposed him” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1442 | 12:3 | w93k | rc://*/ta/man/translate/figs-explicit | ἁμαρτωλῶν εἰς ἑαυτοὺς | 1 | Here, the author indicates that the opposition that Jesus endured was actually against the people who opposed Jesus. By including against themselves, the author indicates that their opposition to Jesus actually hurt themselves. If it would be helpful in your language, you could clarify that against themselves means that they hurt or injured themselves. Alternate translation: “sinners, who actually harmed themselves” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1443 | 12:3 | wq9m | rc://*/ta/man/translate/translate-textvariants | ἑαυτοὺς | 1 | Here some early manuscripts have “him” or “himself” instead of themselves. The best manuscripts have themselves, but scholars often argue that “himself” makes more sense here. Consider whether your readers are familiar with a version that uses “himself” here. Otherwise, you could follow the ULT by using themselves. (See: [[rc://*/ta/man/translate/translate-textvariants]]) | |
| 1444 | 12:3 | ml2u | rc://*/ta/man/translate/figs-metaphor | ἵνα μὴ κάμητε, ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι | 1 | Here, the author continues to speak as if the audience are running a race. He wishes them to persevere in trusting God, just like a runner who does not become weary or “give up.” If it would be helpful in your language, you could use a simile or express the idea plainly. Alternate translation: “so that you, like a runner, might not become weary in your souls, giving up” or “so that you might not become discouraged in your souls, ceasing to trust God” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1445 | 12:3 | ihdn | rc://*/ta/man/translate/figs-infostructure | μὴ κάμητε, ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι | 1 | Here, the phrase in your souls could go with: (1) become weary. See the ULT. (2) giving up. Alternate translation: “you might not become weary, giving up in your souls” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 1446 | 12:3 | i1xl | rc://*/ta/man/translate/figs-synecdoche | ταῖς ψυχαῖς ὑμῶν | 1 | Here, the phrase your souls is a way to refer to the audience members while focusing on their inner life. If it would be helpful in your language, you could use a word or phrase that refers to the inner life of a person, or you could simply refer to the person as a whole. Alternate translation: “in your hearts” or “inside” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) | |
| 1447 | 12:3 | fsos | rc://*/ta/man/translate/grammar-connect-logic-result | ἐκλυόμενοι | 1 | Here, the phrase giving up introduces what the result would be if the audience became weary in their souls. If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “with the result that you give up” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 1448 | 12:4 | i4ip | rc://*/ta/man/translate/figs-explicit | οὔπω & ἀντικατέστητε | 1 | Here the author does not state explicitly what they have resisted. The rest of the verse implies that it is sin, which probably includes both their own sinful deeds and the sinful acts of others that injure the audience. If it would be helpful in your language, you could make what they have resisted against clearer. Alternate translation: “You have not yet resisted sin” or “You have not yet resisted sinners” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1449 | 12:4 | uwg6 | rc://*/ta/man/translate/figs-metonymy | μέχρις αἵματος | 1 | The author is referring to death by association with the way that someone might shed their blood when they dies. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “to the point of death” or “so that you have died” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1450 | 12:4 | vc5d | rc://*/ta/man/translate/grammar-connect-time-simultaneous | ἀνταγωνιζόμενοι | 1 | Here, the word struggling introduces how the audience have resisted. If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “as you struggle” or “while you are struggling” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]]) | |
| 1451 | 12:4 | b9b7 | rc://*/ta/man/translate/figs-personification | πρὸς τὴν ἁμαρτίαν ἀνταγωνιζόμενοι | 1 | Here the author speaks of sin as if it were an opponent that the audience was fighting against. The author speaks in this way to indicate how serious and dangerous resisting sin is. If it would be helpful in your language, you could use a simile or plain language. Alternate translation: “struggling against sin as if it were an enemy” or “striving against sin” (See: [[rc://*/ta/man/translate/figs-personification]]) | |
| 1452 | 12:5 | istg | καὶ ἐκλέλησθε τῆς παρακλήσεως, ἥτις ὑμῖν ὡς υἱοῖς διαλέγεται | 1 | Here the words that the author uses to introduce the quotation could be: (1) a statement of reproach. See the ULT. (2) a rhetorical question. Alternate translation: “and have you completely forgotten the exhortation that instructs you as sons?” | ||
| 1453 | 12:5 | y6cv | rc://*/ta/man/translate/figs-personification | τῆς παρακλήσεως, ἥτις ὑμῖν & διαλέγεται | 1 | Here the author speaks as if the quotation or exhortation were a person that could “instruct” his audience. He speaks in this way to show that the exhortation that he quotes should teach them something about what it means to be sons. If it would be helpful in your language, you could express the idea in plain language. Alternate translation: “the exhortation from which you should learn” (See: [[rc://*/ta/man/translate/figs-personification]]) | |
| 1454 | 12:5 | b1wh | rc://*/ta/man/translate/writing-quotations | τῆς παρακλήσεως, ἥτις ὑμῖν ὡς υἱοῖς διαλέγεται | 1 | Here, the author introduces a quotation that continues through the following verse. He quotes from Proverbs 3:11–12, which are words that Solomon wrote to his children. 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 exhortation from Scripture that instructs you as sons” or “the exhortation from Proverbs that instructs you as sons” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 1455 | 12:5 | e6a9 | rc://*/ta/man/translate/figs-gendernotations | ὡς υἱοῖς & υἱέ μου | 1 | Although the words sons and son are masculine, the author is using them to refer to all children, both male and female. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “as sons and daughters: ‘My child” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 1456 | 12:5 | d21i | rc://*/ta/man/translate/figs-parallelism | μὴ ὀλιγώρει παιδείας Κυρίου, μηδὲ ἐκλύου ὑπ’ αὐτοῦ ἐλεγχόμενος | 1 | These two sentences mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both sentences in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a word other than nor in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “do not make light of the discipline of the Lord; yes, do not become weary when being reproved by him” (See: [[rc://*/ta/man/translate/figs-parallelism]]) | |
| 1457 | 12:5 | cxe9 | rc://*/ta/man/translate/figs-yousingular | μὴ ὀλιγώρει & μηδὲ ἐκλύου | 1 | Since the quotation is addressed to one son, the commands in this verse are also addressed to only one person. (See: [[rc://*/ta/man/translate/figs-yousingular]]) | |
| 1458 | 12:5 | se3v | rc://*/ta/man/translate/figs-idiom | μὴ ὀλιγώρει παιδείας | 1 | Here, the phrase make light of indicates that a person does not take something seriously or considers it to be unimportant. If it would be helpful in your language, you could use a comparable phrase. Alternate translation: “take seriously the discipline” or “do not ignore the discipline” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 1459 | 12:5 | ktf9 | μηδὲ ἐκλύου | 1 | See how you translated the same idea in 12:3, where the ULT translates the same word with the phrase “giving up.” | ||
| 1460 | 12:5 | i1a6 | rc://*/ta/man/translate/figs-activepassive | ὑπ’ αὐτοῦ ἐλεγχόμενος | 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 son, who is reproved, rather than on the Lord, who does the reproving. Alternate translation: “when God is reproving you” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1461 | 12:6 | sap0 | rc://*/ta/man/translate/figs-parallelism | ὃν & ἀγαπᾷ Κύριος, παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται | 1 | These two sentences mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both sentences in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a word other than and in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “whom the Lord loves, he disciplines; yes, he whips every son whom he welcomes” (See: [[rc://*/ta/man/translate/figs-parallelism]]) | |
| 1462 | 12:6 | yiyw | rc://*/ta/man/translate/figs-metaphor | μαστιγοῖ | 1 | Here the author of the quotation speaks as if the Lord “whipped” or flogged his “sons.” He speaks in this way because “whipping” was a common form of punishment and training in his culture. He means that God acts in ways that cause his “sons” pain, but he does this to train and discipline them. If it would be helpful in your language, you could use a simile or express the idea in plain language. Alternate translation: “he is like a father who whips” or “he painfully disciplines” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1463 | 12:6 | zu3c | rc://*/ta/man/translate/figs-gendernotations | υἱὸν | 1 | Although the word son is masculine, the author is using it to refer to any child, either male or female. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “son and daughter” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 1464 | 12:6 | vvrb | rc://*/ta/man/translate/figs-metaphor | παραδέχεται | 1 | Here the author speaks of God acknowledging or claiming someone as a son as if God were “welcoming” the son into his house. If it would be helpful in your language, you could use a comparable metaphor or plain language. Alternate translation: “he acknowledges” or “he approves of” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1465 | 12:7 | j6a5 | rc://*/ta/man/translate/figs-explicit | ὑπομένετε | 1 | Here the context makes it clear that the audience should Endure any suffering or persecution they might experience. If it would be helpful in your language, you could make this implication explicit. Alternate translation: “Endure suffering” or “Endure trouble” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1466 | 12:7 | iq4n | εἰς παιδείαν | 1 | Here, the phrase for discipline could indicate: (1) the purpose for which the audience should Endure. Alternate translation: “so that you are disciplined” or “for the sake of discipline” (2) how they should understand the sufferings that they Endure. Alternate translation: “suffering as discipline” or “suffering, since it is discipline” | ||
| 1467 | 12:7 | v1gu | rc://*/ta/man/translate/figs-abstractnouns | εἰς παιδείαν | 1 | If your language does not use an abstract noun for the idea of discipline, you could express the idea by using a verb such as “discipline” or “train.” Alternate translation: “so that you are disciplined” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1468 | 12:7 | upgq | rc://*/ta/man/translate/figs-explicit | ὡς υἱοῖς ὑμῖν προσφέρεται ὁ Θεός | 1 | Here the author is not stating that God is treating them “as if” they were sons, although they are really not. Rather, he means that God is treating them as what they are: sons. If it would be helpful in your language, you could make it clearer that the audience really are sons. Alternate translation: “God is treating you as the sons that you are” or “God is treating you like this since you are sons” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1469 | 12:7 | i3k4 | rc://*/ta/man/translate/figs-gendernotations | υἱοῖς & υἱὸς ὃν οὐ παιδεύει πατήρ | 1 | Although the words sons, son, and father are masculine, the author of the quotation is using them to refer to any children and parents, whether male or female. He uses the masculine forms because discipline was most commonly given by fathers to sons in his culture. If it would be helpful in your language, you could use words that apply to both men and women or you could refer to both genders. Alternate translation: “sons and daughters … son or daughter is there whom his or her parents do not discipline” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 1470 | 12:7 | k09m | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word For introduces a further explanation of how “enduring” suffering means that God is treating the audience as sons. If it would be helpful in your language, you could use a different word or phrase that introduces a further explanation. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1471 | 12:7 | jb38 | rc://*/ta/man/translate/figs-rquestion | τίς & υἱὸς ὃν οὐ παιδεύει πατήρ? | 1 | The author is using the question form to remind his readers of something he thinks they already know. If you would not use the question form for this purpose in your language, you could translate the question with a strong negative or positive statement. Alternate translation: “there is no son whom his father does not discipline!” or “every son is disciplined by his father!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) | |
| 1472 | 12:8 | fdu3 | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | Here, the word But introduces a further development in the author’s argument. It does not introduce a contrast with what the author just said. If it would be helpful in your language, you could use a word or phrase that introduces the next part of an argument, or you could leave But untranslated. Alternate translation: “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1473 | 12:8 | xlp3 | rc://*/ta/man/translate/grammar-connect-condition-hypothetical | εἰ & χωρίς ἐστε παιδείας & ἄρα & ἐστε | 1 | Here the author uses the conditional form to show that being without discipline means that they are illegitimate and not his sons. 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 you without discipline … then you would be” or “if ever you were without discipline … then you would be” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) | |
| 1474 | 12:8 | kwc6 | rc://*/ta/man/translate/figs-abstractnouns | χωρίς ἐστε παιδείας, ἧς μέτοχοι γεγόνασι πάντες | 1 | If your language does not use an abstract noun for the idea of discipline, you could express the idea by using a verb such as “discipline” or “train.” Alternate translation: “if you are not disciplined, which all men have participated in” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1475 | 12:8 | kdgp | rc://*/ta/man/translate/figs-gendernotations | πάντες & υἱοί | 1 | Although the words {men} and sons are masculine, the author is using them to refer to all people, both men and women. If it would be helpful in your language, you could use words that apply to both men and women or you could refer to both genders. Alternate translation: “all people … his sons and daughters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 1476 | 12:8 | suc5 | rc://*/ta/man/translate/figs-doublet | νόθοι καὶ οὐχ υἱοί | 1 | Here, the words illegitimate and not his sons function together to identify children who do not have the status of sons. In the author’s culture, an illegitimate child had one parent who was not fully recognized as a spouse. For example, the woman might not be married to the man, or one of the parents might not be a citizen of the city or country, or one parent might be a slave or concubine. In each of these cases, the child would not receive the full status of “son” and would thus be illegitimate. If you do not have two words for these categories, you could use a single word or phrase to identify a child who does not have full status or honor. Alternate translation: “illegitimate sons” or “not true sons” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 1477 | 12:9 | r3qx | rc://*/ta/man/translate/grammar-connect-words-phrases | εἶτα & μὲν & δὲ | 1 | Here, the word Furthermore indicates that the author is about to make another argument for why the audience should accept God’s discipline. The phrase on the one hand indicates that this argument is in two parts. The second part begins with the phrase on the other hand. If it would be helpful in your language, you could use words and phrases that clearly introduce a further argument that is in two parts. Alternate translation: “In addition, at one time … but now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1478 | 12:9 | s980 | rc://*/ta/man/translate/figs-metonymy | τοὺς & τῆς σαρκὸς ἡμῶν πατέρας | 1 | The author is referring to physical descent by association with the way that the physical body is composed of flesh. If it would be helpful in your language, you could use a word or phrase that refers to these kinds of fathers in contrast to God as a Father. Alternate translation: “our physical fathers” or “our earthly fathers” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1479 | 12:9 | r4lb | rc://*/ta/man/translate/figs-rquestion | οὐ πολὺ & μᾶλλον ὑποταγησόμεθα τῷ Πατρὶ τῶν πνευμάτων, καὶ ζήσομεν? | 1 | The author is using the question form to encourage the audience to agree with him. If you would not use the question form for this purpose in your language, you could translate the question as an exhortation or exclamation. Alternate translation: “we should much more be subjected to the Father of the spirits and live.” or “we will much more be subjected to the Father of the spirits and live!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) | |
| 1480 | 12:9 | kng2 | rc://*/ta/man/translate/figs-activepassive | οὐ πολὺ & μᾶλλον ὑποταγησόμεθα | 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 “we” subject ourselves. Alternate translation: “will we not much more subject ourselves” or “will we not much more submit” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1481 | 12:9 | cl95 | rc://*/ta/man/translate/figs-possession | τῷ Πατρὶ τῶν πνευμάτων | 1 | Here the author uses the possessive form to indicate that God is Father in connection with the spirits, probably the spirits of the author and audience. The author uses this construction to contrast God as Father with the fathers of our flesh. So, God is a Father in relation to our spirits, while humans are fathers in relation to our flesh. If possible, use a construction that is similar to how you translated fathers of our flesh. Alternate translation: “to the heavenly Father” or “to the Father in heaven” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 1482 | 12:9 | xk8n | τῶν πνευμάτων | 1 | Here, the phrase the spirits could refer to: (1) the spirits of the author and audience, in contrast to their flesh. Alternate translation: “of our spirits” (2) all spirits, including human spirits and angels, who are spirits (see 1:7). Alternate translation: “of all spirits” | ||
| 1483 | 12:9 | pem8 | rc://*/ta/man/translate/grammar-connect-logic-result | καὶ ζήσομεν | 1 | Here, the word and introduces the result of being subjected to the Father of the spirits. If it would be helpful in your language, you could use a word or phrase that introduces a result. Alternate translation: “so that we will live” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 1484 | 12:9 | vize | rc://*/ta/man/translate/figs-explicit | ζήσομεν | 1 | Here, the word live refers to receiving eternal life from God, not just to staying alive. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “receive everlasting life” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1485 | 12:10 | qpwr | rc://*/ta/man/translate/grammar-connect-words-phrases | μὲν γὰρ & δὲ | 1 | Here, the word For indicates that the author is about to explain further the contrast between how earthly fathers train people and how God trains people. The word indeed indicates that this argument is in two parts. The second part begins with the word but. If it would be helpful in your language, you could use words and phrases that clearly introduce an explanation that is in two parts. Alternate translation: “Even more, on the one hand … but on the other hand” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1486 | 12:10 | a1ts | rc://*/ta/man/translate/figs-idiom | πρὸς ὀλίγας ἡμέρας | 1 | Here, the phrase for a few days refers to a brief period of time, specifically the time in which a person is a child. If it would be helpful in your language, you could use a comparable phrase that refers to a short period of time. Alternate translation: “during our childhood” or “for a few years” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 1487 | 12:10 | bdqj | rc://*/ta/man/translate/figs-pastforfuture | τὸ δοκοῦν | 1 | Here, the author uses the present tense to refer to what “seemed” best during the time when the parents were disciplining {us}. If it would be helpful in your language, you could use whatever tense is most appropriate for this time. Alternate translation: “what seemed best” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) | |
| 1488 | 12:10 | hq8j | rc://*/ta/man/translate/figs-ellipsis | ὁ & ἐπὶ τὸ συμφέρον | 1 | The second half of this verse leaves out some words that in many languages a sentence might need in order 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: “he disciplines us to benefit us” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 1489 | 12:10 | r2ci | rc://*/ta/man/translate/figs-explicit | μεταλαβεῖν τῆς ἁγιότητος αὐτοῦ | 1 | Here, to share God’s holiness means to be like God in being “holy,” that is, set apart and free from sin. It does not mean that we take some holiness from God, who would now be less holy. If it would be helpful in your language, you could make it clearer that we are holy like God is, not that we take God’s holiness away. Alternate translation: “so that we might participate in the holiness that God has” or “so that we might have the kind of holiness that God has” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1490 | 12:10 | l1a3 | rc://*/ta/man/translate/figs-abstractnouns | τῆς ἁγιότητος αὐτοῦ | 1 | If your language does not use an abstract noun for the idea of holiness, you could express the idea by using an adjective such as “holy.” Alternate translation: “how he is holy” or “the way that he is holy” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1491 | 12:11 | ecx4 | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | Here, the word Now introduces a further development in the author’s argument. If it would be helpful in your language, you could use a word that introduces development or leave Now untranslated. Alternate translation: “Further,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1492 | 12:11 | y7v6 | rc://*/ta/man/translate/figs-abstractnouns | πᾶσα & παιδεία πρὸς μὲν τὸ παρὸν, οὐ δοκεῖ χαρᾶς εἶναι, ἀλλὰ λύπης | 1 | If your language does not use abstract nouns for the ideas of discipline, joy, and pain, you could express the ideas by using a verb such as “discipline” and adjectives such as “joyful” and “painful.” Alternate translation: “being disciplined does not seem like a joyful thing at the present, but a painful thing” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1493 | 12:11 | jmzj | rc://*/ta/man/translate/writing-pronouns | αὐτῆς & ἀποδίδωσιν | 1 | In both places, the word it refers back to discipline. If it would be helpful in your language, you could clarify to what it refers. Alternate translation: “the discipline produces … this discipline” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1494 | 12:11 | g13e | rc://*/ta/man/translate/figs-metaphor | καρπὸν εἰρηνικὸν & ἀποδίδωσιν δικαιοσύνης | 1 | Here, the author speaks of the result or outcome of discipline as if it were fruit that the discipline produces. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “it leads to the peaceful result of righteousness” or “it brings about a peaceful outcome of righteousness” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1495 | 12:11 | xt2w | rc://*/ta/man/translate/figs-possession | καρπὸν εἰρηνικὸν & δικαιοσύνης | 1 | Here the author uses the possessive form to identify peaceful fruit that could: (1) be righteousness. In this case, the fruit is peaceful because the result of the discipline is peaceful instead of being painful. Alternate translation: “peaceful fruit that is righteousness” (2) be righteousness as well as “peace.” In this case, both peaceful and righteousness describe what the fruit is. Alternate translation: “the fruit that is peace and righteousness” (3) have its source in righteousness. Alternate translation: “the peaceful fruit that comes from righteousness” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 1496 | 12:11 | l9g3 | rc://*/ta/man/translate/figs-abstractnouns | δικαιοσύνης | 1 | If your language does not use an abstract noun for the idea of righteousness, you could express the idea by using an adjective such as “just” or “righteous.” Alternate translation: “of righteous living” or “of acting justly” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1497 | 12:11 | xbg8 | rc://*/ta/man/translate/figs-metaphor | τοῖς δι’ αὐτῆς γεγυμνασμένοις | 1 | Here, the phrase having been trained refers to how athletes physically “train” themselves for competition. The author uses this language to indicate that the “training” is difficult but produces results. If it would be helpful in your language, you could use a comparable figure of speech or express the idea in plain language. Alternate translation: “for the ones having been instructed through it” or “for the ones who learned from it” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1498 | 12:11 | gaor | rc://*/ta/man/translate/figs-activepassive | τοῖς δι’ αὐτῆς γεγυμνασμένοις | 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 trained rather than on the person doing the training. If you must state who did the action, the author implies that God did it by using it, that is, the discipline. Alternate translation: “for the ones whom God has trained by it” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1499 | 12:12 | bpdp | 0 | In this verse, the author uses language that is very similar to Isaiah 35:3. He does not seem to be quoting from Isaiah, but the language is similar enough that you may want to include a footnote that indicates the similarity. | |||
| 1500 | 12:12 | cvp9 | rc://*/ta/man/translate/figs-metaphor | τὰς παρειμένας χεῖρας, καὶ τὰ παραλελυμένα γόνατα, ἀνορθώσατε | 1 | Here the author encourages the audience as if they were tired athletes. He speaks in this way to urge them to strengthen themselves and continue to persevere in trusting God. If possible, use words and phrases that would be used to encourage a tired athlete. If you must express the idea in another way, you could use a simile or express the idea in plain language. Alternate translation: “tighten your grip and pick up your knees” or “strengthen yourselves like athletes strengthen their hands and knees” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1501 | 12:12 | mbgx | rc://*/ta/man/translate/figs-metaphor | τὰς παρειμένας χεῖρας, καὶ τὰ παραλελυμένα γόνατα, ἀνορθώσατε | 1 | The author is speaking of the people he is addressing as if their hands were drooping and their knees were paralyzed. He is using physical strength and fitness to represent the spiritual strength that comes from cooperating with God’s discipline. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “cooperate with God’s discipline so that you will become spiritually strong” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1502 | 12:12 | t3rh | rc://*/ta/man/translate/figs-idiom | ἀνορθώσατε | 1 | The expression make straight refers to to returning something to the way it was before. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “restore” or “renew strength in” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 1503 | 12:12 | r9bq | rc://*/ta/man/translate/figs-activepassive | τὰ παραλελυμένα γόνατα | 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, you could use a phrase that simply describes the knees. Alternate translation: “the paralyzed knees” or “the knees that do not move” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1504 | 12:13 | nbo6 | τροχιὰς ὀρθὰς ποιεῖτε τοῖς ποσὶν ὑμῶν | 1 | These words are very similar to the first half of Proverbs 4:26. The author does not seem to be quoting directly from Proverbs, but the language is similar enough that you may want to include a footnote that indicates the similarity. | ||
| 1505 | 12:13 | yi9n | rc://*/ta/man/translate/figs-metaphor | τροχιὰς ὀρθὰς ποιεῖτε τοῖς ποσὶν ὑμῶν | 1 | Here the author speaks as if his audience were runners who needed to make straight paths for their feet to run on. If it would be helpful in your language, you could express the idea by using a simile or plain language. The author could be referring to how straight paths are: (1) the quickest and best way to reach a destination. In this case, he wants the audience to direct all their attention to trusting and obeying God, which is the quickest and best way to receive what God has promised. Alternate translation: “direct your attention to following God” (2) the correct paths. In this case, the author is encouraging his audience to do what is right. Alternate translation: “do what is just and right” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1506 | 12:13 | jv3l | rc://*/ta/man/translate/figs-metonymy | τοῖς ποσὶν ὑμῶν | 1 | Here, the word feet refers to what one does with feet, which is running or walking. If it would be helpful in your language, you could refer directly to running or walking here. Alternate translation: “to walk on” or “for you to run on” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1507 | 12:13 | i19d | rc://*/ta/man/translate/figs-metaphor | μὴ τὸ χωλὸν ἐκτραπῇ | 1 | Here the author speaks of those who are not confidently trusting and obeying God as if they were lame. These people are in danger of ceasing to believe at all, which the author refers to as if it were a joint being dislocated. If it would be helpful in your language, you could express the idea by using a simile or plain language. Alternate translation: “the weak in faith might not be lost” or “those who are struggling might not give up” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1508 | 12:13 | yytx | rc://*/ta/man/translate/figs-nominaladj | τὸ χωλὸν | 1 | The author is using the adjective lame as a noun in order to refer to any body part that is lame, and by extension, any person with a lame body part. Your language may use adjectives in the same way. If not, you could translate this one with a noun phrase. Alternate translation: “the lame body parts” or “the people who are lame” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) | |
| 1509 | 12:13 | c8e5 | rc://*/ta/man/translate/figs-activepassive | μὴ τὸ χωλὸν ἐκτραπῇ | 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 are dislocated rather than on whatever does the “dislocating.” If it would be helpful in your language, you could rephrase the clause so that it is active in form. Alternate translation: “nothing would dislocate the lame” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1510 | 12:13 | wq18 | rc://*/ta/man/translate/figs-activepassive | ἰαθῇ δὲ μᾶλλον | 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 healed rather than on whatever does the healing. If it would be helpful in your language, you could rephrase the clause so that it is active in form. Alternate translation: “but rather might become well” or “but rather might heal” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1511 | 12:14 | g22e | rc://*/ta/man/translate/figs-metaphor | διώκετε | 1 | Here the author speaks as if he wants the audience to run after and try to capture peace and sanctification. He speaks in this way because he wants them to act for peace and sanctification as persistently as someone who “pursues” someone or something. If it would be helpful in your language, you could express this figure of speech with a comparable metaphor or plain language. Alternate translation: “Consistently act in” or “Seek after” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1512 | 12:14 | h45r | rc://*/ta/man/translate/figs-abstractnouns | εἰρήνην & μετὰ πάντων, καὶ τὸν ἁγιασμόν | 1 | If your language does not use abstract nouns for the ideas of peace and sanctify, you could express the ideas by using adjectives such as “peaceful” and “holy.” Alternate translation: “peaceful ways of living with all men, and the holy way of living” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1513 | 12:14 | p3df | μετὰ πάντων | 1 | Here, the phrase with all {men} could describe: (1) whom the audience should be at peace with. Alternate translation: “in your relationships with all men” (2) who else “pursues peace.” Alternate translation: “along with all men” | ||
| 1514 | 12:14 | kmfz | rc://*/ta/man/translate/figs-explicit | πάντων | 1 | Here, the phrase all {men} could refer to: (1) all people, both believers and unbelievers. Alternate translation: “all humans” (2) all believers. Alternate translation: “all fellow believers” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1515 | 12:14 | i5fm | rc://*/ta/man/translate/figs-gendernotations | πάντων | 1 | Although the phrase all {men} is masculine, the author is using it to refer to all people, both men and women. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “all people” or “all men and women” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 1516 | 12:14 | pa9a | rc://*/ta/man/translate/figs-doublenegatives | οὗ χωρὶς οὐδεὶς ὄψεται | 1 | The phrases without which and no one will see use two negative words to emphasize that sanctification is required for anyone to see the Lord. If it would be helpful in your language, you could express the meaning with positive words, emphasizing the importance of sanctification. Alternate translation: “which is the only way that anyone will see” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) | |
| 1517 | 12:14 | v9z7 | rc://*/ta/man/translate/figs-explicit | οὐδεὶς ὄψεται τὸν Κύριον | 1 | Here, the phrase see the Lord refers to being in the Lord’s presence. If it would be helpful in your language, you could use a phrase that refers to entering the Lord’s presence. Alternate translation: “no one will enter the Lord’s presence” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1518 | 12:15 | at8j | rc://*/ta/man/translate/figs-idiom | ὑστερῶν ἀπὸ | 1 | Here, the phrase falling short from refers to lacking something or failing to get something. If it would be helpful in your language, you could use a word or phrase that refers to failing to attain something or not having something. Alternate translation: “is lacking” or “fails to receive” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 1519 | 12:15 | frq4 | rc://*/ta/man/translate/figs-abstractnouns | τῆς χάριτος τοῦ Θεοῦ | 1 | If your language does not use an abstract noun for the idea of grace, you could express the idea by using an adverb such as “kindly” or “graciously.” Alternate translation: “what God graciously does” or “how God acts kindly” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1520 | 12:15 | nh7g | rc://*/ta/man/translate/figs-metaphor | μή τις ῥίζα πικρίας ἄνω φύουσα ἐνοχλῇ | 1 | Here the author speaks of “bitter” or resentful thinking and behavior as if it were a root that could “grow up” and produce something, in this case trouble. The author speaks of bitterness as a plant in order to show how even a little bitterness can lead to much trouble, just like a small root grows into a large plant. If it would be helpful in your language, you could use a simile or plain language. Alternate translation: “not any bitterness is, like a root, growing up to cause trouble” or “not any little bitterness is spreading to cause trouble” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1521 | 12:15 | ibi0 | μή τις ῥίζα πικρίας ἄνω φύουσα | 1 | These words are very similar to the second half of Deuteronomy 29:17. The author does not seem to be quoting directly from Deuteronomy, but the language is similar enough that you may want to include a footnote that indicates the similarity. | ||
| 1522 | 12:15 | qwbm | rc://*/ta/man/translate/figs-possession | ῥίζα πικρίας | 1 | Here, the author uses the possessive form to describe: (1) a root that is “bitter.” Alternate translation: “bitter root” or “root, that is, bitterness,” (2) a root that produces things that are “bitter.” Alternate translation: “root that produces bitter things” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 1523 | 12:15 | ibs6 | rc://*/ta/man/translate/figs-abstractnouns | ἐνοχλῇ | 1 | If your language does not use an abstract noun for the idea of trouble, you could express the idea by using a verb such as “trouble” or “annoy.” Alternate translation: “to trouble people” or “to annoy people” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1524 | 12:15 | ha2b | rc://*/ta/man/translate/figs-activepassive | δι’ αὐτῆς μιανθῶσιν πολλοί | 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: “this might defile many” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1525 | 12:15 | ir4w | rc://*/ta/man/translate/writing-pronouns | αὐτῆς | 1 | Here, the word this refers to the root of bitterness. If it would be helpful in your language, you could make whom this refers to explicit. Alternate translation: “this root” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1526 | 12:15 | wp42 | rc://*/ta/man/translate/figs-explicit | μιανθῶσιν | 1 | Here, the phrase become defiled refers to being directly affected by something bad or nasty. In this case, the author’s point is that being exposed to the root of bitterness might affect many believers so that they also become “bitter.” If it would be helpful in your language, you could express this idea more explicitly. Alternate translation: “might be affected” or “might also become bitter” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1527 | 12:16 | cxn4 | ὃς ἀντὶ βρώσεως μιᾶς, ἀπέδετο τὰ πρωτοτόκια ἑαυτοῦ | 1 | Here the author refers to a story about a man named Esau, who was the oldest son of Isaac. One day, Esau was very hungry. He saw his younger brother Jacob making food, and to get some of that food, he gave his birthright as the firstborn son to his younger brother. You can read this story in Genesis 25:29–34. You might want to include this information in a footnote. | ||
| 1528 | 12:17 | fot6 | 0 | Here the author refers to a story about what happened to Esau after he sold his birthright. When Esau’s father Isaac was about to die, he wanted to give Esau a blessing. However, Esau’s brother Jacob tricked his father Isaac and took the blessing for himself. When Esau found out, he wept and asked his father to bless him. However, his father had already given the blessing to Jacob. You can read this story in Genesis 27:1–41. You might want to include this information in a footnote. | |||
| 1529 | 12:17 | lxc8 | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word For introduces a reason why the audience should avoid being like Esau and stay away from those who are like Esau. If it would be helpful in your language, you could use a word or phrase that introduces a reason. Alternate translation: “Do not be like that, because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 1530 | 12:17 | jlb9 | rc://*/ta/man/translate/figs-abstractnouns | κληρονομῆσαι τὴν εὐλογίαν | 1 | If your language does not use an abstract noun for the idea of blessing, you could express the idea by using a verb such as “bless.” Alternate translation: “to be blessed by his father” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1531 | 12:17 | j6x8 | rc://*/ta/man/translate/figs-activepassive | ἀπεδοκιμάσθη | 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 Esau, who was rejected, rather than on the person doing the rejecting. If you must state who did the action, the author could imply that: (1) Esau’s father Isaac did it. Alternate translation: “Isaac his father rejected him” (2) God did it. Alternate translation: “God rejected him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1532 | 12:17 | q447 | rc://*/ta/man/translate/figs-metaphor | μετανοίας & τόπον οὐχ εὗρεν | 1 | The author is speaking as if Esau were literally looking for a place where he could repent. He means that Esau did not have the opportunity to repent. If it would be clearer in your language, you could state the meaning plainly. This could mean: (1) that Esau had no opportunity to correct what he had done. Alternate translation: “he had no opportunity to correct what he had done” (2) that Esau did not have the ability to feel remorse or sorrow for what he had done. Alternate translation: “he could not feel remorse for what he had done” or “he could not regret what he had done” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1533 | 12:17 | d6he | rc://*/ta/man/translate/figs-abstractnouns | μετανοίας | 1 | If your language does not use an abstract noun for the idea of repentance, you could express the idea by using a verb such as “repent.” The person who does the repentance could be (1) Esau. Alternate translation: “to repent” or “to reverse his actions” (2) Isaac, Esau’s father. Alternate translation: “to change his father’s mind” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1534 | 12:17 | uq4m | rc://*/ta/man/translate/writing-pronouns | αὐτήν | 1 | Here, the word it could refer to: (1) repentance. Alternate translation: “repentance” or “to reverse his actions” (2) the blessing. Alternate translation: “the blessing” or “to be blessed” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1535 | 12:17 | b7k3 | rc://*/ta/man/translate/figs-metonymy | μετὰ δακρύων | 1 | Here, the word tears refers to the action of crying or weeping. If it would be helpful in your language, you could refer to the action of creating the tears. Alternate translation: “with weeping” or “while he cried” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1536 | 12:18 | xti4 | 0 | In 12:18–21, the author refers to what happened when the Israelites left Egypt and arrived a mountain named Sinai. God came down to this mountain to create a covenant with the Israelites, and Moses met him on the mountain and received God’s commands and promises. When God came to the mountain, there were loud sounds, fire, and dark clouds, and God commanded that nobody should go up the mountain except for Moses and Aaron. The Israelites were afraid and asked Moses to speak to God for them. You can read about this story in Exodus 19:9–20:21 and Deuteronomy 4:9–5:31. You might want to include this information in a footnote. | |||
| 1537 | 12:18 | wjh3 | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word For introduces a further reason (which is found in 12:18–24) for why the audience should do what the author has encouraged them to do in 12:14–17. If it would be helpful in your language, you could use a word or phrase that introduces a reason for exhortations or commands, or you could leave For untranslated. Alternate translation: “You should do all those things, because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 1538 | 12:18 | a43l | rc://*/ta/man/translate/figs-explicit | οὐ & προσεληλύθατε, ψηλαφωμένῳ | 1 | Here the author assumes that his audience knows that {what} can be touched is the mountain named Sinai that the Israelites did come to after they left the land of Egypt. If your readers would not make these inferences, you could make the ideas more explicit. Alternate translation: “you have not come, as the Israelites did, to a mountain that can be touched” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1539 | 12:18 | w6j6 | rc://*/ta/man/translate/figs-activepassive | ψηλαφωμένῳ | 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 emphasize that the mountain is something that people can touch. If you must state who did the action, you could use an indefinite subject. Alternate translation: “what humans can touch” or “what is touchable” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1540 | 12:18 | aspl | rc://*/ta/man/translate/figs-metonymy | ψηλαφωμένῳ | 1 | The author is referring to physical things by association with the way those things can be touched. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “physical things” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1541 | 12:18 | g8qe | rc://*/ta/man/translate/figs-infostructure | καὶ κεκαυμένῳ πυρὶ | 1 | Here, the word blazing could: (1) modify fire. Alternate translation: “and to a fire that blazes” (2) be parallel with {what} can be touched. Alternate translation: “and is burning, to fire” or “and is blazing with fire” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 1542 | 12:18 | vprn | rc://*/ta/man/translate/figs-doublet | γνόφῳ, καὶ ζόφῳ | 1 | Here, the words darkness and gloom function together to refer to how “dark” it was when they came to the mountain. It is possible that darkness refers to shadows, while gloom refers to when the sun sets. If you do not have two words for these categories, you could use a single word or phrase to refer to deep darkness. Alternate translation: “to gloomy darkness” or “to intense gloom” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 1543 | 12:19 | v3o4 | rc://*/ta/man/translate/figs-possession | σάλπιγγος ἤχῳ | 1 | Here the author uses the possessive form to refer to the sound that a trumpet makes when someone plays it. Your language may have its own expression that refers to the sound that a trumpet makes. Alternate translation: “to a trumpet blast” or “a call from a trumpet” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 1544 | 12:19 | gpme | rc://*/ta/man/translate/figs-possession | φωνῇ ῥημάτων | 1 | Here the author uses the possessive form to describe a voice that speaks words. Your language may have its own way of referring to someone speaking words. In the context, it is clear that God is the one who speaks the words. Alternate translation: “words spoken by a voice” or “God’s voice saying words” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 1545 | 12:19 | x2qk | rc://*/ta/man/translate/figs-metonymy | φωνῇ ῥημάτων | 1 | Here, the word voice refers to someone speaking. If it would be helpful in your language, you could use a word or phrase that makes this clear. Alternate translation: “to the speaking of words” or “to words being spoken” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1546 | 12:19 | qw1w | rc://*/ta/man/translate/writing-pronouns | ἧς | 1 | Here, the word which refers to the voice. If it would be helpful in your language, you could make what which refers to explicit. Alternate translation: “of which voice” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1547 | 12:19 | dxlf | rc://*/ta/man/translate/figs-idiom | μὴ προστεθῆναι αὐτοῖς λόγον | 1 | Here, the phrase a word to be added to them refers to speaking more words to the people who are listening. If it would be helpful in your language, you could use a form that naturally refers to saying more words to people. Alternate translation: “no more words to be spoken to them” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 1548 | 12:19 | a9uh | rc://*/ta/man/translate/figs-activepassive | μὴ προστεθῆναι & λόγον | 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 avoid stating who would add any more words. If you must state who would do the action, the author implies that God would do it. Alternate translation: “God not to add a word” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1549 | 12:19 | wb0p | rc://*/ta/man/translate/writing-pronouns | αὐτοῖς | 1 | Here, the word them refers to the ones having heard. If it would be helpful in your language, you could make whom them refers to explicit. Alternate translation: “to them, the ones who heard” or “to themselves” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1550 | 12:20 | rmaq | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word For introduces a reason why the Israelites “begged for not a word to be added” (12:19). If it would be helpful in your language, you could use a different word or phrase that introduces a reason. Alternate translation: “That was because” or “They begged for this since” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 1551 | 12:20 | p7qu | rc://*/ta/man/translate/figs-activepassive | τὸ διαστελλόμενον | 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 ordered rather than on the person doing the ordering. If you must state who did the action, the author implies that God did it. Alternate translation: “what God ordered” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1552 | 12:20 | hkp9 | rc://*/ta/man/translate/writing-quotations | τὸ διαστελλόμενον | 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 ordered the Israelites to do. However, the audience would have understood that these were words from the Old Testament, specifically a summary of parts of Exodus 19:12–13. 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: “what was ordered when God said” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 1553 | 12:20 | jzsh | rc://*/ta/man/translate/grammar-connect-condition-hypothetical | κἂν θηρίον θίγῃ τοῦ ὄρους, λιθοβοληθήσεται | 1 | Here God uses the conditional form to require anyone who “touches” the mountain to be stoned. 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 even an animal to touch the mountain, it must be stoned” or “Suppose even an animal touches the mountain. In that case, it must be stoned” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) | |
| 1554 | 12:20 | jfet | rc://*/ta/man/translate/figs-explicit | κἂν θηρίον | 1 | Here, the phrase even an animal implies that humans are certainly included, and even animals too are included. If it would be helpful in your language, you could clarify that this command refers to both humans and animals. Alternate translation: “If a human or even an animal” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1555 | 12:20 | x31x | rc://*/ta/man/translate/figs-activepassive | λιθοβοληθήσεται | 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 stoned rather than on who does the stoning. If you must state who would do the action, the author implies that the Israelites themselves would do it. Alternate translation: “you must stone it” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1556 | 12:21 | a7a1 | rc://*/ta/man/translate/figs-explicit | τὸ φανταζόμενον | 1 | Here, the phrase the thing being made visible refers to everything that went along with God appearing on Mount Sinai. The author is referring back to everything he described in 12:18–19. If it would be helpful in your language, you could make what these things are more explicit. Alternate translation: “everything I have described being made visible” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1557 | 12:21 | qsif | rc://*/ta/man/translate/figs-activepassive | τὸ φανταζόμενον | 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 made visible rather than on the person making it visible. If you must state who did the action, the author implies that God did it. Alternate translation: “the thing that God made visible” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1558 | 12:21 | en2n | rc://*/ta/man/translate/writing-quotations | εἶπεν | 1 | Here, the author could be referring to Deuteronomy 9:19, where Moses expresses fear when the people make an idol and worship it. On the other hand, the author could be referring to Exodus 3:6, which describes how Moses “trembled” when God appeared to him in a burning bush. Most likely, the author is simply describing Moses’ reaction to what he experienced without quoting directly from any Old Testament passage. Introduce the quotation as words that Moses said, and if it would be helpful to your readers, you could include a footnote that references one or both of the passages that the quotation could refer to. Alternate translation: “spoke” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 1559 | 12:21 | gfyu | rc://*/ta/man/translate/figs-doublet | ἔκφοβός & καὶ ἔντρομος | 1 | Here, the words terrified and trembling function together to show that Moses was very afraid. It is likely that terrified describes how Moses felt, while trembling describes what happened when he felt terrified. 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: “terrified so that I tremble” or “very afraid” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 1560 | 12:22 | z2id | rc://*/ta/man/translate/grammar-connect-logic-contrast | ἀλλὰ | 1 | Here, the word But introduces a contrast with what the audience have not “come to,” which the author has described in 12:18–21. If it would be helpful in your language, you could use a word or phrase that introduces a contrast with the previous section or idea. Alternate translation: “On the other hand,” or “On the contrary,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) | |
| 1561 | 12:22 | kdxx | Σιὼν Ὄρει καὶ πόλει Θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ | 1 | Here, the phrases city of the living God and heavenly Jerusalem could: (1) identify what is on Mount Zion. Alternate translation: “Mount Zion and on it the city of the living God, the heavenly Jerusalem” (2) give other names for Mount Zion. Alternate translation: “Mount Zion, that is, the city of the living God, the heavenly Jerusalem” | ||
| 1562 | 12:22 | r9dz | rc://*/ta/man/translate/figs-explicit | Σιὼν Ὄρει καὶ πόλει Θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ | 1 | Here the author is not referring to any earthly Mount or city. Rather, he is referring to things in heaven. If it would be helpful in your language, you could make this clear from the beginning. Alternate translation: “Mount Zion that is in heaven and to the city of the living God, the Jerusalem that is in heaven” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1563 | 12:22 | gm97 | rc://*/ta/man/translate/figs-idiom | Θεοῦ ζῶντος | 1 | Here, much as in 10:31, 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 it would be helpful in your language, 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]]) | |
| 1564 | 12:22 | k1kv | rc://*/ta/man/translate/translate-numbers | μυριάσιν ἀγγέλων | 1 | Here, the word “myriad” names the number 10,000. The plural myriads refers generally to any large number. If it would be helpful in your language, you could use a word or phrase that refers to a very large number. Alternate translation: “to millions of angels” or “innumerable angels” (See: [[rc://*/ta/man/translate/translate-numbers]]) | |
| 1565 | 12:22 | esxa | rc://*/ta/man/translate/figs-infostructure | ἀγγέλων πανηγύρει | 1 | Here, the word assembly could: (1) rename or describe myriads of angels. Alternate translation: “of angels in assembly,” or “of angels—an assembly—” (2) be in parallel with “church” in the following verse, going with “firstborn.” Alternate translation: “of angels, and to the assembly” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 1566 | 12:23 | suql | rc://*/ta/man/translate/figs-explicit | ἐκκλησίᾳ πρωτοτόκων | 1 | This group of people could be: (1) all God’s people from the past, present, and future. Alternate translation: “to the church of all God’s people, the firstborn ones” (2) all God’s people who are currently alive. Alternate translation: “to the church of the firstborn ones who currently live” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1567 | 12:23 | j94e | rc://*/ta/man/translate/figs-metaphor | πρωτοτόκων | 1 | Here the author speaks as if God’s people were firstborn children. He speaks in this way to connect them with Jesus, who is God’s firstborn son (see 1:6). Further, the firstborn were particularly important and honored. If it would be helpful in your language, you could use a word or phrase that refers to the most honored child, or you could express the idea in plain language that indicates the importance and significance of these people. Alternate translation: “of the eldest children” or “of the honored people” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1568 | 12:23 | e3sc | rc://*/ta/man/translate/figs-explicit | ἀπογεγραμμένων ἐν οὐρανοῖς | 1 | Here, the phrase registered in the heavens refers to how people who lived in or belonged to a city or region would have their names registered in a book to indicate that they belonged in that place. Here, people who have their names registered in the heavens belong to and will receive what is in the heavens. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “whose names have been registered in the heavens” or “whose names are recorded as those who will inherit what is in the heavens” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1569 | 12:23 | km4a | rc://*/ta/man/translate/figs-activepassive | ἀπογεγραμμένων | 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 registered rather than on the person doing the registering. If you must state who did the action, the author implies that God did it. Alternate translation: “whom God has registered” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1570 | 12:23 | xt09 | κριτῇ Θεῷ πάντων | 1 | Here, the phrase of all could go with: (1) Judge. Alternate translation: “to God, who is Judge of all” (2) God. Alternate translation: “to a Judge, who is God of all” | ||
| 1571 | 12:23 | mwfi | rc://*/ta/man/translate/figs-possession | κριτῇ & πάντων | 1 | Here the author uses the possessive form to describe to refer to a Judge who judges all people. If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “the Judge over all” or “the Judge who judges all” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 1572 | 12:23 | af20 | rc://*/ta/man/translate/figs-nominaladj | πάντων | 1 | The author is using the adjective all as a noun in order to refer to all people. Your language may use adjectives in the same way. If not, you could translate this one with a noun phrase. Alternate translation: “of all humans” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) | |
| 1573 | 12:23 | oltb | rc://*/ta/man/translate/figs-explicit | πνεύμασι δικαίων | 1 | This group of people could be: (1) all the people of God who have died. Alternate translation: “to the spirits of the dead righteous ones” (2) the same group as the church of the firstborn ones, that is, all the people of God without distinction. Alternate translation: “to the spirits of all God’s righteous people” (3) all the people of God who lived before Jesus came. Alternate translation: “to the spirits of the righteous Israelites” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1574 | 12:23 | i7qb | rc://*/ta/man/translate/figs-activepassive | τετελειωμένων | 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 made perfect rather than on the person doing the perfecting. If you must state who did the action, the author implies that God did it. Alternate translation: “whom God has made perfect” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1575 | 12:24 | kq1v | rc://*/ta/man/translate/figs-possession | διαθήκης νέας μεσίτῃ | 1 | Here the author uses the possessive form to describe how Jesus functions as the mediator for a new covenant. If it would be helpful in your language, you could express the idea without using a possessive form. See how you translated the similar phrase in 9:15. Alternate translation: “who mediates a new covenant” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 1576 | 12:24 | nz8l | rc://*/ta/man/translate/figs-personification | αἵματι ῥαντισμοῦ, κρεῖττον λαλοῦντι παρὰ τὸν Ἂβελ | 1 | Here the author speaks as if the blood were a person who could be speaking. He speaks in this way to refer to what the blood means or accomplishes. If it would be helpful in your language, you could use a simile or plain language. Alternate translation: “to the sprinkled blood which is like a person who speaks better than Abel” or “to the sprinkled blood which means more to us than that of Abel” (See: [[rc://*/ta/man/translate/figs-personification]]) | |
| 1577 | 12:24 | ntri | rc://*/ta/man/translate/figs-explicit | αἵματι ῥαντισμοῦ | 1 | Here, the phrase sprinkled blood refers to Jesus’ blood. The word sprinkled indicates that the blood accomplishes cleansing and purification. If it would be helpful in your language, you could make either or both of these implications more explicit. Alternate translation: “to the cleansing blood of Jesus” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1578 | 12:24 | z7uq | rc://*/ta/man/translate/figs-metonymy | αἵματι ῥαντισμοῦ | 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: “to the sprinkled blood, which is his sacrifice,” or “to the sprinkled blood of Jesus, that is, his death, which is” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1579 | 12:24 | jn62 | rc://*/ta/man/translate/figs-explicit | κρεῖττον λαλοῦντι παρὰ τὸν Ἂβελ | 1 | Here the author is referring to a story about how Abel was killed by his brother. He has already referred to this story in 11:4. Here, he focuses on how God tells Abel’s brother that Abel’s blood “cries out” from the ground, with the implication being that Abel’s blood asks God to take vengeance on his brother (see Genesis 4:10). The author here contrasts the blood of Abel that cries out for vengeance with the sprinkled blood of Jesus, which purifies his people and brings salvation. If it would be helpful in your language, you could make this comparison more explicit. Alternate translation: “speaking of a better salvation than Abel” or “speaking of salvation rather than the vengeance that Abel spoke of” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1580 | 12:24 | cggv | rc://*/ta/man/translate/figs-ellipsis | παρὰ τὸν Ἂβελ | 1 | This phrase leaves out some words that in many languages a sentence might need in order to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. The author might be implying: (1) blood speaking. Alternate translation: “than Abel’s blood speaks” (2) Abel speaking. Alternate translation: “than Abel speaks” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 1581 | 12:25 | c9cn | rc://*/ta/man/translate/figs-idiom | βλέπετε μὴ παραιτήσησθε | 1 | Here, the phrase see that you do not is a strong command to diligently or vigilantly avoid doing something. If it would be helpful in your language, you could use a comparable form that expresses a strong command to pay attention or focus on something. Alternate translation: “Watch out that you do not refuse” or “Be careful to avoid refusing” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 1582 | 12:25 | pnn5 | rc://*/ta/man/translate/figs-explicit | μὴ παραιτήσησθε & παραιτησάμενοι | 1 | Here, the words refuse and refused imply that people are “refusing” to do something, but the author does not state what it is directly. If it would be helpful in your language, you could clarify that people are “refusing” to listen and obey. Alternate translation: “you do not refuse to listen to … having refused to listen to” or “you do not refuse to obey … having refused to obey” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1583 | 12:25 | nnk9 | rc://*/ta/man/translate/writing-pronouns | τὸν λαλοῦντα | 1 | Here, the phrase the one speaking could refer to: (1) God generally. Alternate translation: “the one speaking, God” (2) Jesus specifically, whose blood “spoke” in the previous verse. Alternate translation: “the one speaking, Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1584 | 12:25 | ohmk | εἰ γὰρ ἐκεῖνοι οὐκ ἐξέφυγον ἐπὶ γῆς, παραιτησάμενοι τὸν χρηματίζοντα, πολὺ μᾶλλον ἡμεῖς οἱ τὸν ἀπ’ οὐρανῶν ἀποστρεφόμενοι | 1 | Here the author could have meant: (1) a strong statement. Alternate translation: “For if those did not escape, having refused the one warning them on earth, we will so much less escape, we who are turning away from the one from heaven” (2) a rhetorical question. If you use the following alternate translation, you will need to start a new sentence at the beginning of the following verse. Alternate translation: “For if those did not escape, having refused the one warning them on earth, how much less will we who are turning away from the one from heaven?” | ||
| 1585 | 12:25 | gkn1 | rc://*/ta/man/translate/grammar-connect-condition-fact | εἰ | 1 | Here the author is speaking as if the lack of “escape” of those who refused the one warning {them} on earth were a hypothetical possibility, but he means that it is actually true that they did not escape. If your language does not state something as a condition if it is certain or true, and if your readers might 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” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) | |
| 1586 | 12:25 | eltr | rc://*/ta/man/translate/writing-pronouns | ἐκεῖνοι | 1 | Here, the word those refers to the Israelites who “refused” to obey God. He may have in mind particularly the Israelites who did not obey God and died in the wilderness (see what the author said in 3:7–4:11). If it would be helpful in your language, you could make it clear to whom those refers. Alternate translation: “those Israelites” or “those who drew near to Mount Sinai” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1587 | 12:25 | fy9u | rc://*/ta/man/translate/writing-pronouns | ἐπὶ γῆς & τὸν χρηματίζοντα | 1 | Here, the phrase the one warning {them} on earth could refer to: (1) God generally. Alternate translation: “God when he warned them on earth” (2) Moses, who spoke God’s words to the people at Mount Sinai. Alternate translation: “Moses when he warned them on earth” (3) Jesus specifically. Alternate translation: “Jesus when he warned them on earth” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1588 | 12:25 | quqe | rc://*/ta/man/translate/figs-explicit | ἐπὶ γῆς & ἀπ’ οὐρανῶν | 1 | Here, the phrases on earth and from heaven indicate the places from which God gave his warnings. The phrase on earth refers to how God spoke to the Israelites from Mount Sinai when he made the first covenant. The phrase from heaven refers to how God speaks from Mount Zion in heaven as he makes the second covenant. If it would be helpful in your language, you could clarify what on earth and from heaven refer to specifically. Alternate translation: “from a mountain on earth … from a mountain in heaven” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1589 | 12:25 | s5lj | rc://*/ta/man/translate/figs-metaphor | ἡμεῖς οἱ & ἀποστρεφόμενοι | 1 | Here the author refers to rejecting and disobeying God as if a person were changing direction and turning away from him. So, turning away from God indicates serious disobedience and rejection. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “we who are rejecting” or “we who are renouncing” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1590 | 12:25 | ga99 | rc://*/ta/man/translate/figs-ellipsis | ἡμεῖς οἱ τὸν ἀπ’ οὐρανῶν ἀποστρεφόμενοι | 1 | The author is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “will we escape who are turning away from the one warning us from heaven” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 1591 | 12:25 | kmmk | rc://*/ta/man/translate/grammar-connect-condition-hypothetical | ἡμεῖς οἱ & ἀποστρεφόμενοι | 1 | Here the author does not mean that all of the audience were turning away from God when he wrote this letter. Rather, he means that every person in the audience could be someone who “turns away from” God, and they will certainly not escape. If it would be helpful in your language, you could use a form that shows that the audience turning away from God is a possibility, not a current fact. Alternate translation: “we, if we turn away from” or “any one of us who turns away from” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) | |
| 1592 | 12:25 | lnpe | rc://*/ta/man/translate/writing-pronouns | τὸν | 1 | Here, the phrase the one could refer to: (1) God generally. Alternate translation: “God” (2) Jesus specifically. Alternate translation: “Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1593 | 12:26 | rf4e | rc://*/ta/man/translate/figs-metonymy | οὗ ἡ φωνὴ | 1 | Here, the word voice refers to the act of speaking. If it would be helpful in your language, you could refer directly to the act of speaking. Alternate translation: “whose speech” or “whose speaking” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1594 | 12:26 | yxrb | rc://*/ta/man/translate/figs-explicit | τότε; νῦν | 1 | Here, the phrase at that time refers to the time when God spoke from Mount Sinai. In contrast, the word now refers to the present time, the time when the author is writing this letter. If it would be helpful in your language, you could make the time references more explicit. Alternate translation: “at the time of the first covenant … right now” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1595 | 12:26 | xekm | rc://*/ta/man/translate/translate-unknown | ἐσάλευσεν & ἐγὼ σείσω | 1 | Here the author uses words that refer to earthquakes. If it would be helpful in your language, you could use words that describe the earth shaking in an earthquake. Alternate translation: “quaked … I myself will quake” (See: [[rc://*/ta/man/translate/translate-unknown]]) | |
| 1596 | 12:26 | dr6r | rc://*/ta/man/translate/writing-quotations | ἐπήγγελται 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 God says to his people. However, the audience would have understood that these were words from the Old Testament, specifically from Haggai 2:6. 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 has promised in the Scriptures, saying” or “he has promised when he said in the Scriptures” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 1597 | 12:26 | i1c8 | rc://*/ta/man/translate/figs-idiom | ἔτι ἅπαξ | 1 | Here, the phrase Still once indicates that something has already happened and will happen again, but only one more time. If it would be helpful in your language, you could use a word or phrase that indicates that something will happen one more time. Alternate translation: “Again, but one time only,” or “Once more” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 1598 | 12:27 | wsr7 | rc://*/ta/man/translate/writing-quotations | τὸ δὲ, ἔτι ἅπαξ, δηλοῖ | 1 | Here the author uses But this {phrase} to requote a part of the quotation that he introduced in the previous verse (see 12:26). 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: “Now when God says ‘Still once,’ it indicates” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 1599 | 12:27 | ut92 | ἔτι ἅπαξ | 1 | Since the author repeats here the same words that he quoted in 12:26, you should translate these words in exactly the same way as you did in that verse. | ||
| 1600 | 12:27 | q2si | μετάθεσιν | 1 | Here the word translated removal could refer to: (1) a change in content or position. Alternate translation: “the change” or “the transfer” (2) removal or destruction. Alternate translation: “the elimination” or “the eradication” | ||
| 1601 | 12:27 | z6ys | rc://*/ta/man/translate/figs-abstractnouns | τῶν σαλευομένων μετάθεσιν, ὡς πεποιημένων | 1 | If your language does not use an abstract noun for the idea behind removal, you could express the idea by using a verb such as “remove.” Alternate translation: “that God will remove the things being shaken, that is, the things created” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1602 | 12:27 | unla | τῶν σαλευομένων & τὰ μὴ σαλευόμενα | 1 | Here, the phrase being shaken could refer to: (1) how something is or is not shaken. Alternate translation: “of the things that are shaken … the things that are not shaken” (2) whether something can be shaken or not. Alternate translation: “of the things that can be shaken … the things that cannot be shaken” | ||
| 1603 | 12:27 | l29r | τῶν σαλευομένων & τὰ μὴ σαλευόμενα | 1 | See how you translated “shook” and “shake” in Hebrews 12:26. | ||
| 1604 | 12:27 | dnpi | rc://*/ta/man/translate/figs-activepassive | τῶν σαλευομένων | 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 shaken rather than on the person doing the shaking. If you must state who did the action, the author implies that God did it. Alternate translation: “of things that God will shake” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1605 | 12:27 | zgjh | rc://*/ta/man/translate/grammar-connect-words-phrases | ὡς πεποιημένων | 1 | Here, the phrase that is could introduce: (1) the way in which things are shaken. In other words, God created everything by speaking, and he “shakes” everything by speaking. Alternate translation: “just as they were created” (2) the type of things that are shaken. In other words, only created things are shaken. Alternate translation: “which are the created things” (3) the reason why things are shaken. In other words, things are shaken because they are created. Alternate translation: “since they are created” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1606 | 12:27 | s3xt | rc://*/ta/man/translate/figs-activepassive | πεποιημένων | 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 created rather than on the person doing the creating. If you must state who did the action, the author implies that God did it. Alternate translation: “of the things that God created” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1607 | 12:27 | ta84 | rc://*/ta/man/translate/figs-activepassive | τὰ μὴ σαλευόμενα | 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 shaken rather than on the person who would do the shaking. If you must state who would do the action, the author implies that God would do it. Alternate translation: “the things that God will not shake” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1608 | 12:28 | wa5j | rc://*/ta/man/translate/grammar-connect-logic-result | διὸ | 1 | Here, the word Therefore introduces an inference or conclusion that the author draws from what he has said about “shaking” in 12:26–27. If it would be helpful in your language, you could use a word or phrase that introduces an inference or conclusion from an argument. Alternate translation: “Because of that” or “So then” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 1609 | 12:28 | m44c | rc://*/ta/man/translate/grammar-connect-logic-result | παραλαμβάνοντες | 1 | Here, the word receiving introduces the reason why we should have gratitude. If it would be helpful in your language, you could include a word or phrase that makes this relationship clear. Alternate translation: “because we are receiving” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 1610 | 12:28 | kl2z | βασιλείαν ἀσάλευτον | 1 | Here, the word unshakable could refer to: (1) how something is not “shaken.” Alternate translation: “a kingdom that is not shaken” (2) whether something can be “shaken” or not. Alternate translation: “a kingdom that cannot be shaken” | ||
| 1611 | 12:28 | qxp9 | ἀσάλευτον | 1 | See how you translated “shook,” “shake,” and “shaken” in Hebrews 12:26–27. | ||
| 1612 | 12:28 | btf6 | rc://*/ta/man/translate/figs-abstractnouns | ἔχωμεν χάριν | 1 | If your language does not use an abstract noun for the idea behind gratitude, you could express the idea by using an adjective such as “grateful.” Alternate translation: “let us be grateful” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1613 | 12:28 | ewhz | rc://*/ta/man/translate/writing-pronouns | δι’ ἧς | 1 | Here, the word which refers to gratitude. If it would be helpful in your language, you could make what which refers to explicit. Alternate translation: “through which gratitude” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1614 | 12:28 | gthy | rc://*/ta/man/translate/figs-abstractnouns | μετὰ εὐλαβείας καὶ δέους | 1 | If your language does not use abstract nouns for the ideas of reverence and awe, you could express the ideas by using adverbs such as “reverently” and “fearfully.” Alternate translation: “both reverently and fearfully” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1615 | 12:28 | f382 | rc://*/ta/man/translate/figs-doublet | μετὰ εὐλαβείας καὶ δέους | 1 | Here, the words reverence and awe function together to identify a reverent and fearing attitude. It is possible that reverence refers to proper respect towards a deity, while awe refers to fear in general. If you do not have two words for these categories, you could use a single word or phrase to identify an attitude of fearing reverence. Alternate translation: “with respectful fear” or “with reverent piety” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 1616 | 12:29 | iv7k | rc://*/ta/man/translate/grammar-connect-logic-result | καὶ γὰρ | 1 | Here, the phrase for indeed indicates that the author is adding more information (indeed) that supports the exhortation in the previous verse (for). If it would be helpful in your language, you could use words that introduce added information that supports a previous exhortation. Alternate translation: “Further, the reason we should serve with reverence and awe is that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 1617 | 12:29 | aw5q | rc://*/ta/man/translate/writing-quotations | ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον | 1 | Here the author uses words that match the words in Deuteronomy 4:24. However, he does not introduce these words as a quotation. Some translations mark the words God {is} a consuming fire with quotation marks, while others do not. Consider what is the best way to show your readers that these words match Deuteronomy 4:24 without using words that introduce a quotation. Alternate translation: “our ‘God is a consuming fire.’” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 1618 | 12:29 | ry2u | rc://*/ta/man/translate/figs-explicit | ὁ Θεὸς ἡμῶν | 1 | Here, the author refers to God as our God to indicate that he is speaking about the only God that all believers serve. If it would be helpful in your language, you could use a form that identifies God as the only God and as the God that believers worship and obey. Alternate translation: “the God whom we serve” or “God, whom we call our God,” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1619 | 12:29 | f899 | rc://*/ta/man/translate/figs-metaphor | πῦρ καταναλίσκον | 1 | Here the author speaks of God as if he were a fire that is so powerful that it burns everything up. The author speaks in this way to refer to God’s powerful and complete judgment on those who disobey him and do not believe in him. If it would be helpful in your language, you could use a simile or express the idea in plain language. Alternate translation: “is like a consuming fire” or “completely punishes everyone who disobeys him” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1620 | 13:intro | c8gg | 0 | Hebrews 13 General NotesStructure and Formatting
Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 13:6, which are words from the Old Testament. Special Concepts in this ChapterHospitality and friendshipThroughout this chapter, the author urges his readers to be hospitable, friendly, and caring towards others. This includes “brotherly love” (13:1), “hospitality” (13:2), “remembering” the prisoners (13:3), “doing good” and “sharing” (13:16), and “greeting” one another (13:24). The author wishes his audience to know that loving and caring for others is one thing that they should do as a result of what he has said. In your translation, make it clear that the author is consistently exhorting his audience to love and care for others. “Outside the camp”In 13:11, 13, the author refers to a place “outside the camp.” The phrase “outside the gate” in 13:12 is almost synonymous, although it refers to the place outside a city rather than a place outside camp. The author identifies this “outside” place as where the Israelites would burn the carcasses from the Day of Atonement sacrifices and also the place where Jesus suffered and died. He then exhorts the audience to “go out” to this place of suffering, death, and destruction. Scholars debate exactly what the author had in mind. Did he mean leaving Judaism to suffer as a Christian? Did he mean abandoning all cultic and sacred systems to live in the “secular” world? Did he mean accepting the shame and dishonor that came with being a Christian in the Greco-Roman world? What is most likely is that the author intended his audience to leave and abandon anything that would keep them from Christ, even though doing so might mean suffering and death. In your translation, you should try to express this general idea clearly. “The word of exhortation”In 13:22, the author refers to the content of his letter as a “word of exhortation.” Many scholars argue that this would have been a well-known phrase and referred to a sermon or homily, particularly one given at a synagogue meeting after someone read from the Scriptures. If possible, translate this phrase in such a way that it refers to a spoken message, especially one that is like a sermon or a homily. Important Figures of Speech in this ChapterThe “altar” in 13:10In this verse, the author briefly mentions that “we have an altar.” Scholars debate what this “altar” is. Some suggest that it is an altar in the heavenly sanctuary. However, the author has not mentioned such an altar in heaven, even though he mentioned earthly altars in 7:13 and in 9:4. Others argue that the altar refers to believers’ worship. Some argue that it refers specifically to the Lord’s Supper. However, the author’s use of “we have” earlier in the letter (see 6:19; 8:1) suggests that what “we have” is a gift from God, not something that believers do. Further, the author never refers explicitly to the Lord’s Supper. What is most likely is that the “altar” refers to the place where Jesus died (Golgotha) or to the death itself. This fits with how Hebrews connects Jesus’ death and offering of himself to the Day of Atonement, in which an animal would be killed near the altar, and a priest would take its blood into the inner part of the tabernacle. See the notes on this verse for translation ideas. (See: [[rc://*/tw/dict/bible/kt/altar]]) Shepherd and sheepIn 13:20, the author refers to Jesus as “the great shepherd of the sheep.” This metaphor identifies Jesus as a “shepherd” who guides, protects, and leads the “sheep,” who are everyone who believes in him. The Bible uses “shepherd” language frequently to describe how God the Father and Jesus relate to God’s people. If possible, you should preserve this metaphor or use a simile to express the idea. See the notes on this verse for translation options. (See: [[rc:///tw/dict/bible/other/shepherd]] and [[rc:///tw/dict/bible/other/sheep]]) Other Possible Translation Difficulties in this ChapterWhat are the “teachings” and “foods” in 13:9?In this verse, the author refers generally to “various and strange teachings” that he warns his audience against. The author uses very general language and implies that there are many different kinds of “teachings” that he is warning them against. It is possible, however, that these teachings instruct people about the “foods” that the author mentions later in the verse. There are two general ways to understand what the author means by using the word “foods.” First, he could be referring to instructions that forbid or require eating certain kinds of food. These instructions could be Jewish food laws or other pagan or Christian food laws. Second, and more likely, he could be referring to instructions about eating sacred or ritual meals. These meals could be Jewish, Christian, or pagan. In the end, it is unclear exactly what the author was referring to with the words “teachings” and “foods.” He may have used these general words to refer to multiple different kinds of “teachings” about “foods.” If possible, use general words for false “teachings” and eating “foods.” (See: [[rc://*/tw/dict/bible/other/doctrine]]) What is 13:10 describing?As suggested above, the “altar” probably refers to Jesus’ sacrificial death. The two other difficult phrases in this verse are “the ones serving in the tabernacle” and “authority to eat.” First, “the ones serving in the tabernacle” could refer to anyone who worships God in the ways that the old covenant required. In this case, the author is saying that they do not “have” Jesus and his death. On the other hand, the phrase could refer specifically to the priests who offered sacrifices in the tabernacle. In this case, the author is arguing from Scripture that Jesus’ sacrifice is so much greater than those sacrifices that the levitical priests could not participate in it. Second, “authority to eat” could refer to receiving the benefit of the sacrifice, just like priests who offered sacrifices in the tabernacle often received parts of the sacrifices to eat. Sometimes, the person who presented the sacrifice also received some of it to eat. In this case, the author is saying that “the ones serving in the tabernacle” do not have “authority” to benefit from Jesus’ death. On the other hand, “authority to eat” could refer specifically to how no one was allowed to eat the animals that were sacrificed on the Day of Atonement. In this case, the author is identifying Jesus’ death with the Day of Atonement rituals, and he is saying that Jesus’ death was one that atoned for sins. Most likely, the author is indicating generally that Jesus’ sacrificial death is greater and more effective than any sacrifice performed under the old covenant, and only those who believe in him can benefit from it. See the notes on this verse for specific explanations and translation options. | |||
| 1621 | 13:1 | g819 | rc://*/ta/man/translate/figs-imperative3p | ἡ φιλαδελφία μενέτω | 1 | Here the author 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 such as “should” or “must.” Alternate translation: “Brotherly love must continue” (See: [[rc://*/ta/man/translate/figs-imperative3p]]) | |
| 1622 | 13:1 | pht5 | rc://*/ta/man/translate/figs-abstractnouns | ἡ φιλαδελφία μενέτω | 1 | If your language does not use an abstract noun for the idea behind love, you could express the idea by using a verb such as “love.” Alternate translation: “Continue to love each other as brothers” or “Let each of you continue to love each other in a brotherly way” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1623 | 13:1 | cw6j | rc://*/ta/man/translate/figs-metaphor | ἡ φιλαδελφία | 1 | Here the author refers to brotherly love because he has identified all believers as “brothers” (see 3:1; 10:19). If possible, express the word brotherly here with a word that is related to how you translated “brothers” in those verses. Alternate translation: “love for fellow believers” or “brotherly and sisterly love” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1624 | 13:1 | sf1n | rc://*/ta/man/translate/figs-gendernotations | φιλαδελφία | 1 | Although the word brotherly is masculine, the author is using it to refer to all siblings, both male and female. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “love for family” or “sibling love” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 1625 | 13:2 | rh7r | rc://*/ta/man/translate/figs-litotes | μὴ ἐπιλανθάνεσθε | 1 | The phrase Do not neglect is a negative understatement that emphasizes how much the audience should focus on hospitality. If it would be helpful in your language, you could express the meaning positively and include emphasis in another way. Alternate translation: “Focus on showing” or “Strive to always be” (See: [[rc://*/ta/man/translate/figs-litotes]]) | |
| 1626 | 13:2 | w3kz | rc://*/ta/man/translate/writing-pronouns | διὰ ταύτης | 1 | Here, the word this refers to hospitality. If it would be helpful in your language, you could make what this refers to explicit. Alternate translation: “through hospitality” or “by being hospitable” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1627 | 13:2 | cnvr | rc://*/ta/man/translate/figs-explicit | ἔλαθόν | 1 | Here the audience would have inferred that these people did not “know” that the strangers they had shown hospitality to were angels. If it would be helpful in your language, you could make this more explicit. Alternate translation: “without knowing that they were angels” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1628 | 13:3 | gh1n | rc://*/ta/man/translate/figs-explicit | μιμνῄσκεσθε | 1 | Here, the word Remember implies not just thinking about someone but also acting to help that person. If it would be helpful in your language, you could make this implication more explicit. Alternate translation: “Remember to care for” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1629 | 13:3 | aop5 | rc://*/ta/man/translate/grammar-connect-condition-contrary | ὡς συνδεδεμένοι | 1 | Here the author knows that the people he is addressing have not actually been bound with the prisoners. However, he wants them to care for the prisoners as if they were prisoners with them. In other words, they should care for the prisoners as they would want others to care for them were they in prison. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “as if having been bound with them” or “imagining that you have been bound with them” (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]]) | |
| 1630 | 13:3 | mx5r | rc://*/ta/man/translate/figs-activepassive | συνδεδεμένοι | 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 bound rather than on the people doing the binding. If you must state who did the action, you could use an indefinite subject. Alternate translation: “someone having bound you with them” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1631 | 13:3 | d3ze | rc://*/ta/man/translate/figs-activepassive | κακουχουμένων | 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 mistreated rather than on the people doing the mistreating. If you must state who did the action, you could use an indefinite subject. Alternate translation: “whom people mistreat” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1632 | 13:3 | g4ap | rc://*/ta/man/translate/grammar-connect-logic-result | ὡς καὶ αὐτοὶ ὄντες ἐν σώματι | 1 | Here, the word as introduces something about the nature of the audience that should lead them to Remember the ones being mistreated. If it would be helpful in your language, you could use a word or phrase that introduces something that supports an exhortation. Alternate translation: “since you yourselves also are in body” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 1633 | 13:3 | fmuk | rc://*/ta/man/translate/writing-pronouns | καὶ αὐτοὶ | 1 | Here, the phrase yourselves also could refer to: (1) the audience. Alternate translation: “also you yourselves” (2) the ones being mistreated. Alternate translation: “they also being” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1634 | 13:3 | s7e5 | rc://*/ta/man/translate/figs-metonymy | ὡς καὶ αὐτοὶ ὄντες ἐν σώματι | 1 | Here, the phrase being in body indicates by association that the people the author is addressing, like the ones being mistreated, are human and so capable of suffering and being hurt. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “since you too are human and able to suffer” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1635 | 13:4 | ix27 | rc://*/ta/man/translate/figs-ellipsis | τίμιος ὁ γάμος ἐν πᾶσιν καὶ ἡ κοίτη ἀμίαντος | 1 | In these two clauses, the author does not include any verbs. If your language needs these verbs, you could include verbs of command or exhortation in the first clause (as the ULT does) or in both clauses. Alternate translation: “Let marriage be honorable among all, and let the marriage bed be pure” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 1636 | 13:4 | nyoo | rc://*/ta/man/translate/figs-parallelism | τίμιος ὁ γάμος ἐν πᾶσιν καὶ ἡ κοίτη ἀμίαντος | 1 | These two commands are very similar. It is likely that the second command is a more specific version of the first general command. If the repetition might be confusing, you could connect the clauses with a word other than and in order to show that the second phrase is repeating the first one in a specific way, not saying something additional. Alternate translation: “Marriage must be honorable among all; specifically, the marriage bed must be pure” (See: [[rc://*/ta/man/translate/figs-parallelism]]) | |
| 1637 | 13:4 | mbdw | ἐν πᾶσιν | 1 | Here, the phrase translated among all could refer: (1) to all people. Alternate translation: “among all people” (2) to all things or areas. Alternate translation: “in all things” or “in every way” | ||
| 1638 | 13:4 | ix79 | rc://*/ta/man/translate/figs-euphemism | ἡ κοίτη | 1 | Here, the phrase the marriage bed is a polite way to refer to married people having sex. If it would be helpful in your language, you could use a comparable polite expression or plain language. Alternate translation: “the marital rights” or “having marital sex” See: [[rc://*/ta/man/translate/figs-euphemism]]) | |
| 1639 | 13:4 | rqyr | rc://*/ta/man/translate/figs-doublet | πόρνους & καὶ μοιχοὺς | 1 | Here, the words sexually immoral {people} and adulterers function together to identify people who have improper sex. The phrase sexually immoral {people} refers generally to anyone who has improper sex. The word adulterers refers particularly to married people who have sex with someone besides their own spouse. If you do not have two words for these categories, you could use a single word or phrase that refers to people who have improper sex. Alternate translation: “those who have improper sex” or “all sexually immoral people” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 1640 | 13:5 | r74t | rc://*/ta/man/translate/figs-ellipsis | ἀφιλάργυρος ὁ τρόπος | 1 | Much as in the first half of the previous verse (13:5), here the author does not include any verbs. You should use the same form that you used in 13:5. Alternate translation: “Let your manner of life be free from the love of money” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) | |
| 1641 | 13:5 | sz35 | rc://*/ta/man/translate/figs-abstractnouns | ἀφιλάργυρος ὁ τρόπος | 1 | If your language does not use abstract nouns for the ideas behind life and love, you could express the ideas by using verbs such as “live” and “love.” Alternate translation: “How you live must be free from loving money” or “You should live in such a way that you do not love money” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1642 | 13:5 | g2x1 | ἀρκούμενοι | 1 | Here, the phrase being content could introduce: (1) the means by which peoples’ manner of life can be free from the love of money. Alternate translation: “by being content” or “which you can accomplish by being content” (2) a second, positive command. Alternate translation: “and you must be content” | ||
| 1643 | 13:5 | ycq6 | rc://*/ta/man/translate/writing-quotations | αὐτὸς γὰρ εἴρηκεν | 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 says to the audience. However, the audience would have understood that these were words from the Old Testament. The words do not exactly match any verse in the Greek translation of the Old Testament that we have, but they are very close to the words found in Deuteronomy 31:6, 8. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “for he himself has spoken” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 1644 | 13:5 | hsep | rc://*/ta/man/translate/writing-pronouns | αὐτὸς & εἴρηκεν | 1 | Here, the phrase he himself refers to God. If it would be helpful in your language, you could make whom he himself refers to explicit. Alternate translation: “God himself has said” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1645 | 13:5 | psdx | rc://*/ta/man/translate/figs-rpronouns | αὐτὸς & εἴρηκεν | 1 | Here, the word translated himself emphasizes he, that is, God. Consider using a natural way to emphasize he in your language. Alternate translation: “he, yes he, has said” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) | |
| 1646 | 13:5 | er71 | rc://*/ta/man/translate/figs-parallelism | οὐ μή σε ἀνῶ, οὐδ’ οὐ μή σε ἐνκαταλείπω | 1 | These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the clauses with a word other than nor in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “I will never leave you; indeed, never will I forsake you” (See: [[rc://*/ta/man/translate/figs-parallelism]]) | |
| 1647 | 13:5 | q90d | rc://*/ta/man/translate/figs-doublenegatives | οὐ μή & οὐδ’ οὐ μή | 1 | The words translated never are two negative words in both places. 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. The word nor before the second occurrence of never makes the statement even more strongly negative. If your language can use two negatives as the author’s culture did, you could use double negatives here. If your language does not use two negatives in this way, you could translate with one strong negative word, as the ULT does. Alternate translation: “certainly not … and most certainly not” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) | |
| 1648 | 13:5 | bxyi | rc://*/ta/man/translate/figs-yousingular | σε | 1 | God is speaking to each person individually, so you is singular in both places in this quotation. (See: [[rc://*/ta/man/translate/figs-yousingular]]) | |
| 1649 | 13:6 | jcog | rc://*/ta/man/translate/grammar-connect-logic-result | ὥστε | 1 | Here, the phrase so that introduces the result of what God “has said” as recorded in the previous verse (13:5). If it would be helpful in your language, you could use a word or phrase that introduces the result or outcome of an action. Alternate translation: “so in response” or “and as a result” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 1650 | 13:6 | is75 | θαρροῦντας ἡμᾶς λέγειν | 1 | Alternate translation: “we confidently say” or “we say with confidence” | ||
| 1651 | 13:6 | f561 | rc://*/ta/man/translate/writing-quotations | λέγειν | 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 the audience says, either to God or to other people. However, the audience would have understood that these were words from the Old Testament, specifically from Psalm 118:6. 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: “to speak these words from the Scriptures:” (See: [[rc://*/ta/man/translate/writing-quotations]]) | |
| 1652 | 13:6 | q08t | rc://*/ta/man/translate/grammar-connect-words-phrases | καὶ | 1 | Here, the word and introduces the result of the Lord being a helper. If it would be helpful in your language, you could use a word or phrase that introduces a result. Alternate translation: “so” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1653 | 13:6 | q8ie | rc://*/ta/man/translate/figs-rquestion | τί ποιήσει μοι ἄνθρωπος? | 1 | The author of the quotation is using the question form to emphatically express the idea that a man cannot do anything to him. If you would not use the question form for this purpose in your language, you could translate the question as a strong statement. Alternate translation: “A man cannot do anything to me!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) | |
| 1654 | 13:6 | bt0z | rc://*/ta/man/translate/figs-gendernotations | ἄνθρωπος | 1 | Although the word man is masculine, the author is using it to refer to any people, whether male or female. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “a person” or “a man or woman” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 1655 | 13:6 | c588 | rc://*/ta/man/translate/figs-genericnoun | ἄνθρωπος | 1 | Here the author is speaking of “men” in general, not of one particular man. If it would be helpful in your language, you could use a form that refers to “men” or “people” in general. Alternate translation: “any man” or “any person” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) | |
| 1656 | 13:6 | rsqe | rc://*/ta/man/translate/figs-explicit | ποιήσει μοι ἄνθρωπος | 1 | Here, the phrase do to me implies that what is “done” is something bad or hurtful. If it would be helpful in your language, you could make it more explicit that the author of the quotation is referring to hurtful or harmful actions. Alternate translation: “will a man do to harm me” or “will a man do that injures me” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1657 | 13:7 | mrr8 | rc://*/ta/man/translate/figs-explicit | μνημονεύετε | 1 | Here, the word Remember implies thinking carefully about or considering someone. It does not mean that the audience have forgotten the leaders. If it would be helpful in your language, you could make it more explicit that the author is referring to carefully thinking about something. Alternate translation: “Bring to mind” or “Think about” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1658 | 13:7 | ceyx | rc://*/ta/man/translate/figs-explicit | τῶν ἡγουμένων ὑμῶν | 1 | Here, the author implies that leaders he is speaking about have died. If it would be helpful in your language, you could make this more explicit. Alternate translation: “your former leaders” or “your leaders who have died” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1659 | 13:7 | thhc | rc://*/ta/man/translate/figs-distinguish | οἵτινες | 1 | Here, the word who introduces a description of the leaders. The author is not distinguishing between leaders who spoke the Word and leaders who did not. If it would be helpful in your language, you could use a form that makes it clear that who introduces a description, not a distinction. Alternate translation: “people who” (See: [[rc://*/ta/man/translate/figs-distinguish]]) | |
| 1660 | 13:7 | o8db | rc://*/ta/man/translate/figs-possession | τὸν λόγον τοῦ Θεοῦ | 1 | Here the author uses the possessive to describe the Word that could: (1) be about God and what he has done. Alternate translation: “the Word about God” (2) be from God. Alternate translation: “the Word from God” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 1661 | 13:7 | iiyo | rc://*/ta/man/translate/figs-metonymy | τὸν λόγον | 1 | Here, the word Word refers to what someone says in words. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the Message” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1662 | 13:7 | u1l2 | rc://*/ta/man/translate/figs-infostructure | ὧν ἀναθεωροῦντες τὴν ἔκβασιν τῆς ἀναστροφῆς | 1 | Here, the phrase of whom identifies to whom the outcome of conduct belongs. If it would be helpful in your language, you could rearrange these words so that it is clear what of whom modifies. Alternate translation: “considering the outcome of their conduct” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 1663 | 13:7 | fa5b | rc://*/ta/man/translate/figs-explicit | τὴν ἔκβασιν | 1 | Here the author implies that the outcome is good. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the good outcome” or “the positive outcome” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1664 | 13:7 | tvu6 | rc://*/ta/man/translate/figs-abstractnouns | τὴν πίστιν | 1 | If your language does not use an abstract noun for the idea of faith, you could express the idea by using a verb such as “believe” or “trust.” Alternate translation: “how they believed” or “the way they believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1665 | 13:8 | dv5g | rc://*/ta/man/translate/figs-synecdoche | ἐχθὲς καὶ σήμερον | 1 | Here, the author uses names for specific days to refer to entire periods of time. The word yesterday refers to the past, and the word today refers to the present. If it would be helpful in your language, you could refer to these time periods in a natural way in your language. Alternate translation: “in the past and in the present” or “back then and now” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) | |
| 1666 | 13:8 | brbj | rc://*/ta/man/translate/figs-merism | ἐχθὲς καὶ σήμερον & καὶ εἰς τοὺς αἰῶνας | 1 | Here the author uses words that refer to past time, present time, and future time to refer to all of time, that is, to any time during which things happen. If it would be helpful in your language, you could use a comparable construction that refers to all time. Alternate translation: “for all time” or “as he was and as he will be” (See: [[rc://*/ta/man/translate/figs-merism]]) | |
| 1667 | 13:9 | nbb3 | rc://*/ta/man/translate/figs-activepassive | μὴ παραφέρεσθε | 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 carried away rather than on the people doing the carrying. If you must state who does the action, you could use an indefinite subject. Alternate translation: “Do not allow people to carry you away” or “You must not let others carry you away” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1668 | 13:9 | dp5w | rc://*/ta/man/translate/figs-metaphor | μὴ παραφέρεσθε | 1 | Here the author speaks as if the true gospel were a place from which the audience could be carried away. By speaking in this way, he means that the teachings that the audience have heard will cause them to stop believing the true gospel. If it would be helpful in your language, you could use a comparable figure of speech or express the idea in plain language. Alternate translation: “Do not be led astray” or “Do not be deceived” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1669 | 13:9 | prgg | rc://*/ta/man/translate/figs-extrainfo | διδαχαῖς ποικίλαις καὶ ξέναις | 1 | Scholars debate what these teachings are. What is clear is that these teachings are contrary to the gospel that the author proclaims. If it would be helpful in your language, you could use a word or phrase that refers to “false” or “wrong” teachings, but you should not specify what these teachings are. Alternate translation: “by various and strange false teachings” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) | |
| 1670 | 13:9 | zdwj | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word For introduces a basis or reason why the audience should not be carried away by these teachings. If it would be helpful in your language, you could use a different word or phrase that introduces basis or reason. Alternate translation: “Avoid that because” or “In reality,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 1671 | 13:9 | tmt1 | rc://*/ta/man/translate/figs-activepassive | χάριτι βεβαιοῦσθαι τὴν καρδίαν | 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 confirmed rather than on the what does the confirming. If you must state who does the action, the author implies that God does it by means of grace. Alternate translation: “God to confirm the heart by grace” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1672 | 13:9 | t28u | rc://*/ta/man/translate/figs-metonymy | τὴν καρδίαν | 1 | In the author’s culture, the heart is the place where humans think and plan. If it would be helpful in your language, you could refer to the place where humans think in your culture or express the idea plainly. See how you translated this word in 10:22. Alternate translation: “the mind” or “who you are” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1673 | 13:9 | mkw6 | rc://*/ta/man/translate/figs-genericnoun | τὴν καρδίαν | 1 | Here the author is speaking of “hearts” in general, not of one particular heart. If it would be helpful in your language, you could use a form that refers to “hearts” in general. Alternate translation: “every heart” or “your hearts” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) | |
| 1674 | 13:9 | dtrl | rc://*/ta/man/translate/figs-abstractnouns | χάριτι | 1 | If your language does not use an abstract noun for the idea behind grace, you could express the idea by using a verb such as “give” or an adverb such as “graciously.” Alternate translation: “by what we are given” or “by how God acts graciously” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1675 | 13:9 | ar93 | rc://*/ta/man/translate/figs-extrainfo | βρώμασιν | 1 | Scholars debate what the word foods refers to here. Here are just a few of the options for what foods could indicate: (1) Jewish ceremonial meals (2) pagan ceremonial meals (3) Old Testament sacrifices (4) Jewish food laws. Since there is no agreement on what foods refers to, it is best to use a very general word for “food,” or what is eaten. Alternate translation: “not by things that you eat,” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) | |
| 1676 | 13:9 | zgrd | rc://*/ta/man/translate/figs-activepassive | ἐν οἷς οὐκ ὠφελήθησαν οἱ περιπατοῦντες | 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 not benefitted rather than on what does not “benefit” them. If you must state who would do the action, the author implies that the “foods” would do it. Alternate translation: “which did not benefit the ones walking in them” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1677 | 13:9 | kf3b | rc://*/ta/man/translate/figs-metaphor | οἱ περιπατοῦντες | 1 | Here the author speaks of behavior in life as if it were walking. In this case, the author speaks of walking in the “foods,” by which he means behaving as if the foods are important or significant for one’s life. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the ones behaving according to them” or “the ones treating them as important” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1678 | 13:10 | jjy3 | rc://*/ta/man/translate/figs-metonymy | θυσιαστήριον | 1 | Here, the word altar could refer to: (1) Jesus’ offering of himself (2) the cross (3) believers’ worship and obedience (4) an altar or sanctuary in heaven (5) the Lord’s Supper. Since the author never mentions a heavenly altar elsewhere, it is likely that the author intends altar to indicate some sort of “sacrifice,” whether that is Jesus’ offering of himself or our offering of worship to God. If it would be helpful in your language, you could use a word for “sacrifice” to express the idea here. Alternate translation: “a sacrifice” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1679 | 13:10 | d9fi | rc://*/ta/man/translate/figs-explicit | οἱ τῇ σκηνῇ λατρεύοντες | 1 | Here, the phrase the ones serving in the tabernacle could refer to: (1) the priests who performed sacrifices in the tabernacle. Alternate translation: “the priests who served in the tabernacle” (2) everyone who worships God in the ways of the old covenant. Alternate translation: “anyone who worships according to the tabernacle” or “the ones who worship as they did in the tabernacle” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1680 | 13:10 | bc87 | rc://*/ta/man/translate/figs-explicit | τῇ σκηνῇ λατρεύοντες | 1 | Here, the author could be referring to: (1) the tabernacle that is described in the Old Testament. In this case, he is not describing something that was happening when he wrote the letter. Instead, he is describing what God required for the tabernacle in Scripture. Alternate translation: “who served in the tabernacle” (2) the “temple” that existed when he wrote this letter. The temple replaced the tabernacle, and the author simply uses the name tabernacle for both the Old Testament sanctuary and the temple that existed in his time. Alternate translation: “serving in the temple” or “serving in the sanctuary” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1681 | 13:10 | uhnw | rc://*/ta/man/translate/figs-explicit | φαγεῖν οὐκ ἔχουσιν ἐξουσίαν | 1 | Here, the author could speak of “eating” in order to refer to: (1) how the priests often ate parts of the sacrifices they offered. This was a way of participating in the sacrifice. However, these priests do not have the authority to participate in Christ’s sacrifice. Alternate translation: “have no authority to eat and thus participate” (2) how the priests could not eat the offerings presented on the Day of Atonement, which were instead burned outside the camp (see Leviticus 16:27). The author would be identifying Jesus’ sacrifice as this kind of Day of Atonement sacrifice. Alternate translation: “have no authority to eat, since this is a sin offering” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1682 | 13:10 | d2m2 | rc://*/ta/man/translate/figs-abstractnouns | οὐκ ἔχουσιν ἐξουσίαν | 1 | If your language does not use an abstract noun for the idea behind authority, you could express the idea by using a verb such as “authorize.” Alternate translation: “are not authorized” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1683 | 13:11 | xyvl | 0 | Here the author refers to some of the commands that God gave for what to do on the special day called “the Day of Atonement.” Once every year, the high priest would slaughter a bull and a goat and sprinkle some of their blood in the inner, most sacred part of the tabernacle. Later, a person would take the carcasses of the bull and the goat and burn them completely outside the area where the Israelites were staying. You can read about these instructions in Leviticus 16:3–34. You might want to include this information in a footnote. | |||
| 1684 | 13:11 | cngt | rc://*/ta/man/translate/grammar-connect-words-phrases | γὰρ | 1 | Here, the word For introduces a further explanation of what “the ones serving in the tabernacle” do, specifically what the high priest does on the Day of Atonement once every year. If it would be helpful in your language, you could use a word or phrase that introduces explanation or more information. Alternate translation: “Now” or “Concerning the tabernacle,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1685 | 13:11 | luf7 | rc://*/ta/man/translate/figs-activepassive | ὧν & εἰσφέρεται ζῴων τὸ αἷμα περὶ ἁμαρτίας & διὰ τοῦ ἀρχιερέως | 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 that is brought rather than on the high priest who does the “bringing.” Alternate translation: “the high priest brings the blood of which animals on behalf of sins” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1686 | 13:11 | n0if | rc://*/ta/man/translate/figs-pastforfuture | εἰσφέρεται & κατακαίεται | 1 | Here the author could use the present tense because: (1) he is speaking about what God commanded in the Old Testament, which he can read in the present time. Alternate translation: “was brought … were burned up” (2) he is speaking about how, when he wrote this letter, high priests still presented this kind of offering in the temple every year. “is brought every year … are burned up” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) | |
| 1687 | 13:11 | bgw2 | rc://*/ta/man/translate/figs-idiom | περὶ ἁμαρτίας | 1 | Here, the phrase on behalf of sin means that the blood is intended to deal with that sin. It does not mean that the blood from the animals allows the sin or encourage the sin. If it would be helpful in your language, you could use an equivalent expression or use plain language. Alternate translation: “to deal with own sin” or “for the forgiveness of sin” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 1688 | 13:11 | k3ay | rc://*/ta/man/translate/figs-genericnoun | ἁμαρτίας | 1 | Here the author is speaking of “sins” in general, not of one particular sin. If it would be helpful in your language, you could use a form that refers to “sins” in general. Alternate translation: “sins” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) | |
| 1689 | 13:11 | q2yf | rc://*/ta/man/translate/figs-explicit | τὰ ἅγια | 1 | Here, the phrase the holy {places} could refer to: (1) the inner section of the earthly sanctuary. Alternate translation: “the inner section of the sanctuary” (2) the earthly sanctuary generally. Alternate translation: “the sanctuary” or “the tabernacle” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1690 | 13:11 | iv19 | rc://*/ta/man/translate/figs-activepassive | τούτων τὰ σώματα κατακαίεται | 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 bodies that are burned rather than on the person doing the burning. If you must state who did the action, you could use an indefinite subject. Alternate translation: “but a person burns up the bodies of these animals” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1691 | 13:11 | f7nb | rc://*/ta/man/translate/figs-explicit | ἔξω τῆς παρεμβολῆς | 1 | The author assumes that his audience will understand that by the word camp, he is referring to the area in which the Israelites set up their tents and stayed for the night when they were traveling through the desert. The area outside the camp refers to any space outside the area in which the Israelites set up tents. If it would be helpful in your language, you could use a word or phrase that refers to the space outside the area where human dwellings are set up. Alternate translation: “outside the tent area” or “away from the place where they stayed the night” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1692 | 13:12 | fw9g | rc://*/ta/man/translate/grammar-connect-logic-result | διὸ | 1 | Here, the word So introduces a result or inference from what the author said in the previous verse about how the “bodies” of the sacrificed animals “are burned up outside the camp” (see 13:11). The author means that how God set up the sacrifices in the tabernacle helps us understand what Jesus did. If it would be helpful in your language, you could use a different word or phrase that introduces a result or inference. Alternate translation: “Because of that,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 1693 | 13:12 | x48h | rc://*/ta/man/translate/figs-explicit | ἔπαθεν | 1 | Here the author uses the word suffer to refer specifically to Jesus’ death on the cross. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “suffered and died” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1694 | 13:12 | eq6t | rc://*/ta/man/translate/figs-explicit | ἔξω τῆς πύλης | 1 | Here the author is referring to how Jesus died in a place named “Golgotha,” which was outside the walls and “gates” of the city of Jerusalem. If it would be helpful in your language, you could clarify what place outside the gate refers to. Alternate translation: “outside the gates of Jerusalem” or “outside the city gate” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1695 | 13:12 | dssh | rc://*/ta/man/translate/figs-explicit | τὸν λαόν | 1 | Here, the phrase the people refers to God’s people in general. It does not distinguish between Israelites and Christians. If it would be helpful in your language, you could use a word or phrase that makes it clear that the people refers to God’s people, to anyone who trusts God. Alternate translation: “his people” or “the people of God” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1696 | 13:12 | egdn | rc://*/ta/man/translate/figs-metonymy | τοῦ ἰδίου αἵματος | 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: “his own blood, which is his sacrifice” or “his own blood, that is, his death” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1697 | 13:13 | zqyy | rc://*/ta/man/translate/grammar-connect-logic-result | τοίνυν ἐξερχώμεθα | 1 | Here, the word therefore introduces an inference or exhortation based on what the author has said in 13:11–12. If it would be helpful in your language, you could use a different word or phrase that introduces an inference or exhortation. Alternate translation: “Because he did that for us, let us go” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 1698 | 13:13 | gbpb | rc://*/ta/man/translate/figs-go | ἐξερχώμεθα πρὸς αὐτὸν | 1 | In a context such as this, it may be more natural in your language to say “come” instead of go. Alternate translation: “Let us come to him” (See: [[rc://*/ta/man/translate/figs-go]]) | |
| 1699 | 13:13 | zf8v | rc://*/ta/man/translate/figs-metaphor | τοίνυν ἐξερχώμεθα πρὸς αὐτὸν ἔξω τῆς παρεμβολῆς | 1 | Here, the author speaks of following Christ as if it were leaving the camp (see 13:11) to be with him outside that camp. Scholars debate what the camp and outside that camp refer to. The author could be encouraging the audience to: (1) abandon what society considers valuable and honorable in order to follow Christ. Alternate translation: “Let us therefore ignore our society to trust in him” (2) abandon the Old Testament sacrificial system to trust in Christ’s sacrifice. Alternate translation: “Let us therefore leave the Old Testament sacrifices behind and trust in his work” (3) abandon the physical world to enter heaven. Alternate translation: “Let us therefore go to him in heaven outside this world” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1700 | 13:13 | h3j4 | rc://*/ta/man/translate/figs-metaphor | φέροντες | 1 | Here the author speaks as if reproach were an object that believers were bearing on their backs. He speaks in this way to refer to “enduring” or “accepting” the reproach. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “enduring” or “accepting” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1701 | 13:13 | c0zd | rc://*/ta/man/translate/figs-possession | τὸν ὀνειδισμὸν αὐτοῦ | 1 | Here the author could be referring to a reproach that is: (1) like the reproach that Christ experienced. Alternate translation: “the reproach that he experienced” or “reproach, which is like what he suffered” (2) for the sake of or because of Christ. Alternate translation: “the reproach for his sake” or “the reproach because of him” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 1702 | 13:13 | oc7r | rc://*/ta/man/translate/figs-abstractnouns | τὸν ὀνειδισμὸν αὐτοῦ | 1 | If your language does not use an abstract noun for the idea of reproach, you could express the idea by using a verb such as “reproach.” Alternate translation: “being reproached for him” or “it when people reproach us for his sake” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1703 | 13:14 | ac5s | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word For introduces a reason or basis for the exhortation in the previous verse. If it would be helpful in your language, you could use a different word or phrase that introduces a reason or basis. Alternate translation: “We should act that way, because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 1704 | 13:14 | cvsa | rc://*/ta/man/translate/figs-extrainfo | μένουσαν πόλιν | 1 | Here the author claims that there is lasting city on earth. Some scholars think that the author is speaking about how a specific city will not “last,” usually identifying either: (1) Rome, since Romans called it “the eternal city.” (2) Jerusalem, since the author spoke about a “heavenly Jerusalem” in the previous chapter. However, the author does not identify any city directly, so you should use a general term for a city in your language. Alternate translation: “any lasting town” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) | |
| 1705 | 13:14 | vmzx | rc://*/ta/man/translate/figs-explicit | ὧδε | 1 | Here, the word here refers to the world that believers currently live, that is, this earth before God “shakes” and “changes” everything (see 12:25–29). If it would be helpful in your language, you could make where here indicates more explicit. Alternate translation: “here in this world” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1706 | 13:14 | u2wn | rc://*/ta/man/translate/writing-pronouns | τὴν μέλλουσαν | 1 | Here, the word one refers to a city. If it would be helpful in your language, you could make what one refers to explicit. Alternate translation: “the city that is coming” or “the coming city” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1707 | 13:14 | lg2u | rc://*/ta/man/translate/figs-explicit | τὴν μέλλουσαν | 1 | Here, the author directly implies that the city that is coming is the heavenly city, the new Jerusalem, which he already mentioned in 11:10, 16, 12:22–24. If it would be helpful in your language, you could make what city the author is referring to more explicit. Alternate translation: “the heavenly one that is coming” or “the coming heavenly Jerusalem” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1708 | 13:14 | jrx9 | rc://*/ta/man/translate/figs-personification | μέλλουσαν | 1 | Here the author speaks as if the city were a person who could “come” or arrive at a destination. He means that believers will certainly and quickly receive this city, as surely as someone who is “coming” will soon arrive. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “that believers will receive soon” or “that we will certainly experience in the future” (See: [[rc://*/ta/man/translate/figs-personification]]) | |
| 1709 | 13:15 | lvt1 | rc://*/ta/man/translate/writing-pronouns | αὐτοῦ | 1 | Here, the word him refers to Christ. If it would be helpful in your language, you could make whom him refers to explicit. Alternate translation: “Christ” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1710 | 13:15 | zfy9 | rc://*/ta/man/translate/figs-metaphor | ἀναφέρωμεν θυσίαν αἰνέσεως διὰ παντὸς τῷ Θεῷ | 1 | Here the author speaks of “praising God” as if it were “offering up” a sacrifice. He speaks in this way to indicate that praise is what believers present to God rather than any sacrifice. If it would be helpful in your language, you could use a simile or express the idea plainly. Alternate translation: “let us continually praise God, which is like a sacrifice that we offer to him” or “let us continually present praise to God” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1711 | 13:15 | tbtp | rc://*/ta/man/translate/figs-possession | θυσίαν αἰνέσεως | 1 | Here the author uses the possessive form to describe a sacrifice that is praise. If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “a sacrifice, which is praise to God” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 1712 | 13:15 | b4p1 | rc://*/ta/man/translate/figs-metaphor | καρπὸν χειλέων | 1 | Here the author speaks as if lips were a plant that could produce fruit. The author speaks in this way to refer to what the lips produce, which are words and sentences. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “the product of lips” or “the words from lips” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1713 | 13:15 | zr2d | rc://*/ta/man/translate/figs-synecdoche | χειλέων | 1 | Here, the word lips refers to the people who are speaking. If it would be helpful in your language, you could use a comparable expression or plain language. Alternate translation: “of voices” or “of those” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) | |
| 1714 | 13:15 | v52x | rc://*/ta/man/translate/figs-metonymy | τῷ ὀνόματι αὐτοῦ | 1 | Here, the word name refers primarily to the person who has that name, and it focuses especially on who that person is. If it would be helpful in your language, you could use a comparable expression or plain language. Alternate translation: “him” or “who he is” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1715 | 13:16 | eeml | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | Here, the word But introduces another exhortation. It does not introduce a contrast. If it would be helpful in your language, you could use a word or phrase that introduces a second command or exhortation, or you could leave But untranslated. Alternate translation: “Even more,” or “Also,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1716 | 13:16 | ma8c | rc://*/ta/man/translate/figs-litotes | μὴ ἐπιλανθάνεσθε | 1 | The phrase let us not neglect is a negative understatement that emphasizes how much the audience should focus on the doing of good and sharing. If it would be helpful in your language, you could express the meaning positively and include emphasis in another way. See how you translated the similar phrase in 13:2. Alternate translation: “let us focus on living out” or “let us strive toward” (See: [[rc://*/ta/man/translate/figs-litotes]]) | |
| 1717 | 13:16 | mkye | rc://*/ta/man/translate/figs-hendiadys | τῆς & εὐποιΐας καὶ κοινωνίας | 1 | This phrase expresses a single idea by using a phrase and a word connected with and. The phrase doing of good refers generally to helping others, while the word sharing refers to one specific way of doing what is good. 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: “the doing of good by sharing” or “the doing of good, particularly sharing” (See: [[rc://*/ta/man/translate/figs-hendiadys]]) | |
| 1718 | 13:16 | xtcf | rc://*/ta/man/translate/figs-explicit | τῆς & εὐποιΐας καὶ κοινωνίας | 1 | Here the author implies that the doing of good and sharing are directed toward other people. He is probably focusing particularly on fellow believers, but he does not emphasize this. If it would be helpful in your language, you could clarify to whom believers should “do good” and with whom they should “share.” Alternate translation: “the doing of good to people and sharing with them” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1719 | 13:16 | cxb7 | rc://*/ta/man/translate/figs-nominaladj | εὐποιΐας | 1 | The author is using the adjective good as a noun in order to refer to any act or deed that is good. Your language may use adjectives in the same way. If not, you could translate this one with a noun phrase. Alternate translation: “doing of good deeds” or “doing of good things” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) | |
| 1720 | 13:16 | iq4w | rc://*/ta/man/translate/figs-activepassive | τοιαύταις & θυσίαις εὐαρεστεῖται ὁ Θεός | 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 well-pleased rather than on what pleases him. Alternate translation: “such sacrifices please God” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1721 | 13:16 | kp76 | rc://*/ta/man/translate/figs-metaphor | τοιαύταις & θυσίαις | 1 | Here the author speaks of “doing good and sharing” as if they were sacrifices. He speaks in this way to indicate that “doing good and sharing” is what believers present to God, just like the Israelites presented sacrifices. If it would be helpful in your language, you could use a simile or express the idea plainly. Alternate translation: “with these things, which are like sacrifices that we offer to him” or “when we do such things for him” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1722 | 13:17 | fid3 | rc://*/ta/man/translate/figs-doublet | πείθεσθε τοῖς ἡγουμένοις ὑμῶν, καὶ ὑπείκετε | 1 | Here, the words Obey and submit function together to exhort the audience to follow their leaders completely. It is possible that Obey refers to trust that leads to obedience, while submit refers to respecting and obeying a person even if you disagree with him or her. If you do not have two words for these ideas, you could use a single word or phrase that exhorts people to respectfully follow and obey leaders. Alternate translation: “Obediently submit to your leaders” or “Follow your leaders no matter what” (See: [[rc://*/ta/man/translate/figs-doublet]]) | |
| 1723 | 13:17 | n5e8 | rc://*/ta/man/translate/figs-metaphor | ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν | 1 | Here, the author speaks of how the leaders watch over the audience as if they stayed up at night guarding their souls. He speaks in this way to indicate how much time and energy the leaders spend as they take care of and protect the audience. If it would be helpful in your language, you could use a comparable expression or plain language. Alternate translation: “guard your lives” or “diligently take care of you” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1724 | 13:17 | ozhn | rc://*/ta/man/translate/grammar-connect-words-phrases | ὡς | 1 | Here, the word as introduces what the leaders know about themselves. They know that they will give account for what they do, and that is why they keep watch. If it would be helpful in your language, you could use a word or phrase that introduces a person’s motivation for doing something. Alternate translation: “knowing that they are” or “with the recognition that they are” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1725 | 13:17 | fixk | rc://*/ta/man/translate/figs-idiom | λόγον ἀποδώσοντες | 1 | The implication is that these leaders will give account to God for what they have done. This means that God will hold them responsible for what they have done. If it would be helpful in your language, you could use a form that refers to how God holds people responsible for what they do. Alternate translation: “ones whom God will hold accountable” or “ones who will answer to God for what they have done” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 1726 | 13:17 | vyz3 | ἵνα | 1 | Here, the phrase in order that introduces the purpose for which the audience should Obey and submit to their leaders. If it would be helpful in your language, you could clarify what in order that relates to. Alternate translation: “so you should obey them in order that” | ||
| 1727 | 13:17 | opzn | rc://*/ta/man/translate/figs-abstractnouns | μετὰ χαρᾶς | 1 | If your language does not use an abstract noun for the idea of joy, you could express the idea by using an adverb such as “joyfully” or “gladly.” Alternate translation: “gladly” or “cheerfully” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1728 | 13:17 | z2yp | rc://*/ta/man/translate/figs-metonymy | μὴ στενάζοντες | 1 | Here, the word groaning refers to an emotion that leads to groaning, particularly sadness or exhaustion. If it would be helpful in your language, you could refer to the emotion directly instead of its result. Alternate translation: “not with grief” or “without mourning” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1729 | 13:17 | eanz | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word for introduces a reason why the audience should try to keep their leaders from groaning. If it would be helpful in your language, you could make this relationship clearer. Alternate translation: “because” or “so you should obey them because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 1730 | 13:17 | fl8q | rc://*/ta/man/translate/writing-pronouns | τοῦτο | 1 | Here, the word this refers to how the leaders might keep watch with groaning. If it would be helpful in your language, you could make what this refers to more explicit. Alternate translation: “were they to keep watch over you with groaning, that” or “them leading you with groaning” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1731 | 13:18 | xmh1 | rc://*/ta/man/translate/figs-exclusive | ἡμῶν; πειθόμεθα & ἔχομεν & ἀναστρέφεσθαι | 1 | Here, the words us, we, and ourselves do not include the audience. They could refer to: (1) the author and those working with him. Alternate translation: “us who proclaim the good news … we are persuaded … we have … to conduct ourselves” (2) the author and other people who lead the audience. Alternate translation: “us leaders … we are persuaded … we have … to conduct ourselves” (3) just the author. Alternate translation: “me … I am persuaded … I have … to conduct myself” (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |
| 1732 | 13:18 | d5hf | rc://*/ta/man/translate/grammar-connect-logic-result | γὰρ | 1 | Here, the word for could introduce: (1) a reason why he can ask them to pray for him. Alternate translation: “which we request because” (2) another statement that is loosely connected. Alternate translation: “as” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 1733 | 13:18 | n6gb | rc://*/ta/man/translate/figs-activepassive | πειθόμεθα | 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 we who are persuaded rather than on whatever persuaded them. Alternate translation: “we are confident” or “we know” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1734 | 13:18 | svxk | rc://*/ta/man/translate/grammar-connect-logic-result | θέλοντες | 1 | Here, the word desiring could introduce: (1) the reason why they are persuaded. Alternate translation: “because we desire” (2) what they do as people with a good conscience. Alternate translation: “so we desire” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 1735 | 13:18 | yk45 | ἐν πᾶσιν | 1 | Here, the phrase in all could refer to: (1) every act or deed. Alternate translation: “in all we do” (2) every person. Alternate translation: “toward all people” | ||
| 1736 | 13:19 | vw2e | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | Here, the word But introduces a further development. It does not introduce a contrast. If it would be helpful in your language, you could use a word or phrase that introduces a further development or another related exhortation. Alternate translation: “Indeed,” or “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1737 | 13:19 | txl5 | rc://*/ta/man/translate/figs-infostructure | περισσοτέρως & παρακαλῶ τοῦτο ποιῆσαι | 1 | Here, the phrase even more could go with: (1) I encourage. Alternate translation: “even more I encourage you to do this” (2) do this. Alternate translation: “I encourage you to do this even more” (See: [[rc://*/ta/man/translate/figs-infostructure]]) | |
| 1738 | 13:19 | c2o8 | rc://*/ta/man/translate/figs-explicit | περισσοτέρως | 1 | Here, the phrase even more could mean that the author: (1) is encouraging them to pray more strongly than he did in the previous verse. Alternate translation: “more urgently” or “even more strongly” (2) is urging them more specifically than he did in the previous verse. Alternate translation: “more specifically” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1739 | 13:19 | jy02 | rc://*/ta/man/translate/writing-pronouns | τοῦτο ποιῆσαι | 1 | Here, the phrase do this refers back to what the author asked them to do in the previous verse: to pray (see 13:18). If it would be helpful in your language, you could make what do this refers to more explicit. Alternate translation: “to pray” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1740 | 13:19 | iyxx | ἵνα | 1 | Here, the phrase so that could introduce: (1) what he wants them to pray for. Alternate translation: “that” (2) the purpose of their prayers. Alternate translation: “in order that” | ||
| 1741 | 13:19 | cg4l | rc://*/ta/man/translate/figs-activepassive | ἀποκατασταθῶ | 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 would be restored, rather than on the person who would do the restoring. If you must state who would do the action, the author implies that God would do it. Alternate translation: “God will restore me” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1742 | 13:20 | n66e | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | Here, the word Now introduces a new section, a blessing from the author to the audience. 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: “Next,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1743 | 13:20 | op4p | rc://*/ta/man/translate/figs-possession | ὁ & Θεὸς τῆς εἰρήνης | 1 | Here Paul uses the possessive form the God of peace, which is a title for God found in the New Testament (See Romans 15:33; 16:20; Philippians 4:9; 1 Thessalonians 5:23). In this context, the phrase the God of peace could refer to: (1) what God does. Alternate translation: “the God who gives peace” (2) who God is. Alternate translation: “the God who is characterized by peace” (3) Both. Alternate translation: “the peaceful God who gives peace” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 1744 | 13:20 | btd0 | rc://*/ta/man/translate/figs-abstractnouns | ὁ & Θεὸς τῆς εἰρήνης | 1 | If your language does not use an abstract noun for the idea of peace, you could express the idea by using an adjective such as “peaceful.” Make sure that your translation fits the option you chose in the previous note about how God and peace relate. Alternate translation: “the God who makes people peaceful” or “the peaceful God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1745 | 13:20 | d8yq | rc://*/ta/man/translate/figs-idiom | ὁ ἀναγαγὼν ἐκ νεκρῶν | 1 | Here the author uses the phrase brought 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 express the idea plainly. Alternate translation: “having restored to life” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 1746 | 13:20 | k6n6 | 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]]) | |
| 1747 | 13:20 | gn9w | rc://*/ta/man/translate/figs-metaphor | τὸν Ποιμένα τῶν προβάτων τὸν μέγαν | 1 | Here, the author speaks of how Jesus leads and cares for his people as if he were a shepherd taking care of and directing his sheep. This is an important figure of speech in the Bible, so you should try to preserve the idea. If it would be helpful in your language, you could use a simile or a footnote to explain the idea. Alternate translation: “the one who is like a shepherd who guides and cares for us who are like his sheep” or “the one who takes care of us like a shepherd takes care of sheep” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1748 | 13:20 | sol4 | ἐν | 1 | Here, the word by could introduce: (1) a reason why God resurrected Jesus. Alternate translation: “because of” (2) what Jesus had with him when God resurrected him. Alternate translation: “with” (3) the means by which God resurrected Jesus. Alternate translation: “through” | ||
| 1749 | 13:20 | w495 | rc://*/ta/man/translate/figs-possession | αἵματι διαθήκης αἰωνίου | 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 without using a possessive form. See how you translated the similar phrase in 9:20; 10:29. Alternate translation: “the blood that confirms the eternal covenant” or “the blood that inaugurates the eternal covenant” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 1750 | 13:20 | qxb8 | rc://*/ta/man/translate/figs-metonymy | αἵματι | 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 Jesus’ blood. Since blood is a very important concept in Hebrews, preserve the word here if at all possible. Alternate translation: “the blood, which is a sacrifice,” or “the blood (that is, Jesus’ death)” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1751 | 13:20 | mv4h | rc://*/ta/man/translate/figs-explicit | διαθήκης αἰωνίου | 1 | Here, the phrase eternal covenant identifies what the author has named a “better covenant” (7:22) and a “new covenant” (9:15). It is eternal because it will never stop being effective. If it would be helpful in your language, you could use a word or phrase that clarifies which covenant this is. Alternate translation: “of the new and eternal covenant” or “of the new covenant that is forever” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1752 | 13:21 | t6d9 | rc://*/ta/man/translate/translate-blessing | καταρτίσαι | 1 | Here, the verb forms indicate that this is a blessing or prayer. Use a form that people would recognize as a blessing or prayer in your language. Alternate translation: “we ask him to prepare” (See: [[rc://*/ta/man/translate/translate-blessing]]) | |
| 1753 | 13:21 | qj79 | rc://*/ta/man/translate/figs-explicit | ἐν παντὶ ἀγαθῷ | 1 | Here, the phrase every thing good refers to all the good gifts that God gives to his people, including salvation, forgiveness, Jesus as high priest, and a heavenly city. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “with every good thing that he gives” or “in all the good things he offers” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1754 | 13:21 | ysh9 | rc://*/ta/man/translate/grammar-connect-logic-result | εἰς τὸ ποιῆσαι | 1 | Here, the phrase to do could introduce: (1) a result from God “preparing” them. Alternate translation: “with the result that you do” (2) a purpose of God “preparing” them. Alternate translation: “in order that you might do” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) | |
| 1755 | 13:21 | err4 | rc://*/ta/man/translate/figs-abstractnouns | τὸ θέλημα αὐτοῦ | 1 | If your language does not use an abstract noun for the idea of will, you could express the idea by using a verb such as “want” or “desire.” Alternate translation: “what he desires” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1756 | 13:21 | ren3 | ἐν ἡμῖν | 1 | Here, the phrase in us could refer to how God “works”: (1) among the members of the group. Alternate translation: “among us” (2) within each member of the group. Alternate translation: “inside each of us” | ||
| 1757 | 13:21 | r3mi | rc://*/ta/man/translate/figs-exclusive | ἡμῖν | 1 | Here the word us includes both the author and the audience. (See: [[rc://*/ta/man/translate/figs-exclusive]]) | |
| 1758 | 13:21 | dntz | rc://*/ta/man/translate/figs-idiom | τὸ εὐάρεστον ἐνώπιον αὐτοῦ | 1 | Here, the phrase well-pleasing before him refers to God’s opinion by association with the way that God would assess anything that came to his attention in front of him. If it would be helpful in your language, you could use an equivalent expression or use plain language. Alternate translation: “what is well-pleasing to God” or “what God considers to be pleasing” See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 1759 | 13:21 | hz6a | rc://*/ta/man/translate/writing-pronouns | ᾧ | 1 | Here, the word whom could refer to: (1) God, the primary subject of the blessing and prayer. Alternate translation: “to whom, that is, God, be” (2) Jesus Christ, the closest named person. Alternate translation: “to whom, that is, Jesus, be” (See: [[rc://*/ta/man/translate/writing-pronouns]]) | |
| 1760 | 13:21 | u6iq | rc://*/ta/man/translate/figs-abstractnouns | ᾧ ἡ δόξα | 1 | If your language does not use an abstract noun for the idea behind glory, you could express the idea by using a verb such as “honor” or “glorify.” Alternate translation: “who should be glorified” or “whom we should honor” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1761 | 13:21 | o7rx | rc://*/ta/man/translate/figs-idiom | εἰς τοὺς αἰῶνας τῶν αἰώνων | 1 | Here, the phrase forever {and} ever identifies an action that will never end, and it strongly emphasizes that it will never end. If it would be helpful in your language, you could use a comparable phrase that emphasizes that an action will never end. Alternate translation: “without ever ceasing” or “from now on and always” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 1762 | 13:22 | wa9r | rc://*/ta/man/translate/grammar-connect-words-phrases | δὲ | 1 | Here, the word Now introduces a new section, which includes finals comments from the author. 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: “Next,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1763 | 13:22 | b27j | 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 it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) | |
| 1764 | 13:22 | d5e6 | rc://*/ta/man/translate/figs-idiom | ἀνέχεσθε | 1 | Here, the phrase bear with refers to listening to something charitably. In other words, the author wants his readers to listen to and accept what he has said. If it would be helpful in your language, you could use a comparable phrase. Alternate translation: “listen willingly to” or “take kindly” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 1765 | 13:22 | n9a7 | rc://*/ta/man/translate/figs-possession | τοῦ λόγου τῆς παρακλήσεως | 1 | Here the author uses the possessive form to describe a word that is meant to “exhort.” If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “the exhorting word” or “the word that exhorts you” (See: [[rc://*/ta/man/translate/figs-possession]]) | |
| 1766 | 13:22 | l8b3 | rc://*/ta/man/translate/figs-metonymy | τοῦ λόγου | 1 | Here, the word word refers to what the author has said in words. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “my message” or “this message” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1767 | 13:22 | ygav | rc://*/ta/man/translate/figs-abstractnouns | τοῦ λόγου τῆς παρακλήσεως | 1 | If your language does not use an abstract noun for the idea of exhortation, you could express the idea by using a verb such as “encourage” or “exhort.” Alternate translation: “the word that encourages” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1768 | 13:22 | ik4t | rc://*/ta/man/translate/grammar-connect-words-phrases | καὶ γὰρ | 1 | Here, the word for introduces a reason for why the audience should bear with this word. The word only indicates that the author is adding additional information. If it would be helpful in your language, you could use words and phrases that refer to additional information that provides a reason for a previous exhortation. Alternate translation: “which you should do because” or “since indeed” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) | |
| 1769 | 13:22 | nhlq | rc://*/ta/man/translate/figs-idiom | διὰ βραχέων | 1 | Here, the phrase through a few {words} indicates that the word or message has been relatively short. If it would be helpful in your language, you could use a comparable expression that describes a short message or letter. Alternate translation: “briefly” or “in short fashion” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 1770 | 13:22 | zyhf | rc://*/ta/man/translate/figs-pastforfuture | ἐπέστειλα | 1 | Here the author uses the past tense to refer to writing this letter. He uses the past tense because, when the letter would be read to the audience, the “writing” would be in the past. If it would be helpful in your language, you could use whatever tense or form is natural for referring to a letter within that letter. Alternate translation: “I am writing” or “I wrote” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) | |
| 1771 | 13:23 | sq3s | rc://*/ta/man/translate/figs-idiom | γινώσκετε | 1 | Here, the phrase Know that introduces information that the author wants the audience to know. If it would be helpful in your language, you could use a form that introduces information that someone wants to share with someone else. Alternate translation: “I wish to inform you that” or “I am letting you know that” (See: [[rc://*/ta/man/translate/figs-idiom]]) | |
| 1772 | 13:23 | ugx0 | rc://*/ta/man/translate/figs-metaphor | τὸν ἀδελφὸν ἡμῶν, Τιμόθεον | 1 | Here the author uses the term our brother to mean that Timothy also trusts in the Messiah. Christians often spoke of each other as members of a family together. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “Timothy, who belongs to the group of believers,” (See: [[rc://*/ta/man/translate/figs-metaphor]]) | |
| 1773 | 13:23 | gbm8 | ἀπολελυμένον | 1 | Here, the word translated has been set free could refer to: (1) being released from jail or other confinement. Alternate translation: “has been released from jail” (2) departing or leaving a place, in this case where the author is. Alternate translation: “departed” or “left from this place” | ||
| 1774 | 13:23 | w3m2 | rc://*/ta/man/translate/figs-activepassive | τὸν ἀδελφὸν ἡμῶν, Τιμόθεον, ἀπολελυμένον | 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 Timothy, who has been set free, rather than on the person who set him free. If you must state who did the action, you could use an indefinite subject. Alternate translation: “our brother Timothy is no longer in prison” or “they have set our brother Timothy free” (See: [[rc://*/ta/man/translate/figs-activepassive]]) | |
| 1775 | 13:23 | e2gq | rc://*/ta/man/translate/figs-metonymy | ὄψομαι | 1 | Here the author speaks of visiting the audience as he were going to see them. If it would be helpful in your language, you could use a comparable expression or plain language. Alternate translation: “I will pay a visit to” or “I will stay with” (See: [[rc://*/ta/man/translate/figs-metonymy]]) | |
| 1776 | 13:23 | tsoy | rc://*/ta/man/translate/grammar-connect-condition-hypothetical | ἐὰν | 1 | Here the author uses the conditional form to indicate that Timothy coming soon will lead to the author “seeing them” with Timothy. In other words, Timothy arriving soon will allow the author to travel with Timothy to see the audience. 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” or “as long as” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) | |
| 1777 | 13:23 | m2wq | rc://*/ta/man/translate/figs-explicit | ἔρχηται | 1 | This could mean implicitly that Timothy will: (1) arrive where the author is. Alternate translation: “he arrives here” or “he travels here” (2) arrive where the audience is. Alternate translation: “he arrives there” or “travels to you” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1778 | 13:24 | ijjq | ἀσπάσασθε | 1 | As was customary in this culture, the author concludes this letter by asking the audience to extend greetings for him to other people that both he and the audience know. He may also be extending greetings from the people who are with him. Your language may have a particular way of sharing greetings in a letter. If so, you could use that form here. Alternate translation: “Remember me to” or “Send our regards to” | ||
| 1779 | 13:24 | r7kn | rc://*/ta/man/translate/figs-explicit | οἱ ἀπὸ τῆς Ἰταλίας | 1 | The phrase The ones from Italy is important for understanding where the author wrote this letter and where he sent it. See the book introduction for more discussion of these issues. Here, the phrase could refer to believers who: (1) used to live in Italy but now live somewhere else. This fits with the idea that the author sent this letter to Rome, which is in Italy. The people who used to live in Italy are greeting their friends back home. Alternate translation: “The ones who used to live in Italy” (2) live in Italy now. This fits with the idea that the author sends this letter from Rome to some other place, probably Jerusalem or Alexandria. The people who live Italy are greeting Christians in another city. Alternate translation: “The ones who live in Italy” (See: [[rc://*/ta/man/translate/figs-explicit]]) | |
| 1780 | 13:24 | kk9c | rc://*/ta/man/translate/translate-names | τῆς Ἰταλίας | 1 | Italy is the name of a country. At that time, Rome was the capital city of Italy. (See: [[rc://*/ta/man/translate/translate-names]]) | |
| 1781 | 13:24 | vorf | ἀσπάζονται | 1 | As was customary in his culture, the author concludes this letter by extending greetings from people who are with him and who know the people to whom he is writing. Your language may have a particular way of sharing greetings in a letter. If so, you could use that form here. Alternate translation: “ask to be remembered” or “send regards to” | ||
| 1782 | 13:25 | zezf | rc://*/ta/man/translate/translate-blessing | ἡ χάρις μετὰ πάντων ὑμῶν | 1 | As was customary in his culture, the author closes his letter with a blessing for the audience. Use a form that people would recognize as a blessing in your language. Alternate translation: “May all of you experience kindness within you” or “I pray that you all will have grace” (See: [[rc://*/ta/man/translate/translate-blessing]]) | |
| 1783 | 13:25 | b4zx | rc://*/ta/man/translate/figs-abstractnouns | ἡ χάρις μετὰ | 1 | If your language does not use an abstract noun for the idea of Grace, you could express the idea by using an adjective such as “gracious.” Alternate translation: “May God be gracious to” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) | |
| 1784 | 13:25 | ung6 | rc://*/ta/man/translate/translate-textvariants | ὑμῶν | 1 | After you, many early manuscripts add the word “Amen.” However, some of the earliest manuscripts do not include it, and people who copied the letter may have added it later. Consider whether translations that your readers are familiar with include “Amen” here. Otherwise, it is recommended that you follow the ULT and do not include “amen.” (See: [[rc://*/ta/man/translate/translate-textvariants]]) |