Reference	ID	Tags	SupportReference	Quote	Occurrence	Note
front:intro	xy4n				0	# Introduction to Hebrews\n\n## Part 1: General Introduction\n\n### Outline of the Book of Hebrews\n\nHebrews alternates between exposition and exhortation. To put it another way, the author switches between teaching and warning his audience. The following outline identifies which sections are which.\n\n1. Introduction: God and his Son (1:1–4)\n2. The Son and the angels (1:5–2:18)\n     * Teaching: The Son is greater than the angels (1:5–14)\n     * Exhortation: Listen to the message! (2:1–4)\n     * Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)\n3. Example of the wilderness generation (3:1–4:13)\n     * Exhortation: The Son is greater than Moses (3:1–6)\n     * Exhortation: Strive to enter the rest! (3:7–4:11)\n     * Exhortation: The power of God’s word (4:12–13)\n4. Summary statement (4:14–16)\n5. The Son as high priest (5:1–10:18)\n     * Teaching: The Son becomes high priest (5:1–10)\n     * Exhortation: Make sure to persevere! (5:11–6:12)\n     * Exhortation: God’s promise is certain (6:13–20)\n     * Teaching: Melchizedek the priest (7:1–10)\n     * Teaching: The Son is high priest in the order of Melchizedek (7:11–28)\n     * Teaching: The ministry of the Son (8:1–6)\n     * Teaching: The new covenant (8:7–13)\n     * Teaching: Old and new ministries (9:1–10:18)\n6. Summary statement (10:19–25)\n7. Faith and endurance (10:26–12:29)\n     * Exhortation: Endure in the faith! (10:26–39)\n     * Exhortation: Examples of faith (11:1–40)\n     * Exhortation: Imitate Jesus in rejecting sin and enduring discipline (12:1–17)\n     * Exhortation: Mount Sinai and Mount Zion (12:18–29)\n8. Closing (13:1–25)\n     * Final commands and exhortations (13:1–19)\n     * Benediction and letter closing (13:20–25)\n\n### Who wrote the Book of Hebrews?\n\nWhoever 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](../11/32.md), 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.\n\n### When was the Book of Hebrews written?\n\nAgain, 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.\n\n### To whom was the Book of Hebrews written?\n\nAt 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](../13/24.md) 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](../13/24.md)) 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.\n\n### What is the Book of Hebrews about?\n\nHebrews is a “word of exhortation” ([13:22](../13/22.md)) 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.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Hebrews” or “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](../13/22.md)) or “Sermon to Christians” or “Sermon to Jewish Christians.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What does it mean for Jesus to be the “Son” of God?\n\nIn [1:2](../01/02.md), 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](../12/05.md)), which means they are Jesus’ “brothers” (See: [2:11–12](../02/11.md)). 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]])\n\n### What is a “covenant”?\n\nA “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](../08/08.md) quotes from [Jeremiah 31:31–34](../jer/31/31.md)). The author of Hebrews argues that God made this new covenant through Jesus (See: the first mention of “covenant” in [7:22](../07/22.md)). 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]])\n\n### What is a “high priest”?\n\nA “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]])\n\n### What is the “tabernacle”?\n\nThe “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](../09/01.md). You can read God’s instructions for the tabernacle in [Exodus 25–27](../exo/25/01.md), [30](../exo/30/01.md), and you can read about how the Israelites made it in [Exodus 36–38](../exo/36/01.md). 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]])\n\n### What is the Day of Atonement?\n\nWhen 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](../lev/16/01.md). 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.\n\n### When and where does Jesus make atonement in Hebrews?\n\nScholars 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.\n\n### What does the author’s description of heaven mean?\n\nScholars 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]])\n\n## Part 3: Important Translation Issues\n\n### How should verbs that refer to God speaking Scripture be translated?\n\nThroughout 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.\n\n### What does “blood” refer to in Hebrews?\n\nHebrews 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]])\n\n### How should the different phrases used to describe dealing with sins be translated?\n\nThe author uses many different phrases to refer to the forgiveness or removal of sins: “purification for sins” ([1:3](../01/03.md)), sacrifices “for sins” ([5:1](../05/01.md), [3](../05/03.md); [10:12](../10/12.md)), sacrifices “on behalf of sins” ([7:27](../07/27.md); [10:18](../10/18.md), [26](../10/26.md); [13:11](../13/11.md)), “annulment of sin” ([9:26](../09/26.md)), “to bear sins” ([9:28](../09/28.md)), “to take away sins” ([10:4](../10/04.md), [11](../10/11.md)). 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.\n\n### How should “perfection” and “perfect” be translated?\n\nThe author of Hebrews uses “perfection” words frequently, both for believers and for Jesus. Since he describes Jesus as being “perfected” (See: [2:10](../02/10.md); [5:9](../05/09.md)), the words cannot refer to becoming sinless or holy, since Jesus was always “without sin” (See: [4:15](../04/15.md)). 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]])\n\n### Does the author use words for sacred spaces and buildings consistently?\n\nIn [9:1–8](../09/01.md), 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](../09/01.md) 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](../09/01.md). See the notes on verses where these terms appear. (See: [[rc://*/tw/dict/bible/kt/tabernacle]])\n\n### What version of the Old Testament does the author quote from?\n\nMost 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.\n\n### How should “we” and “you” be translated?\n\nThroughout the letter, “we” includes the author and the audience unless a note specifies otherwise. Similarly, “you” is always plural unless a note specifies otherwise. (See: [[rc://*/ta/man/translate/figs-exclusive]] and [[rc://*/ta/man/translate/figs-yousingular]])\n\n### What are the major issues in the text of the Book of Hebrews?\n\nIn 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]])\n\n* “of his kingdom” ([1:8](../01/08.md)). Some ancient manuscripts have this: “of your kingdom.”\n* “with glory and honor” ([2:7](../02/07.md)). Some ancient manuscripts have this: “with glory and honor and you have put him over the works of your hands.”\n* “in his house” ([3:2](../03/02.md)). Some ancient manuscripts have this: “in his whole house.”\n* “not having been joined in faith with the ones having heard” ([4:2](../04/02.md)). Here, “not having been joined” refers to people. Some ancient manuscripts have this: “not having been joined by faith to the ones having heard {it}.” Here, “not having been joined” refers to the “message.”\n* “the good things having come into existence” ([9:11](../09/11.md)). Some ancient manuscripts have this: “the good things about to come into existence.”\n* “your conscience” [9:14](../09/14.md). Some ancient manuscripts have this: “our conscience.”\n* “with the prisoners” ([10:34](../10/34.md)). Some ancient manuscripts have this: “with my chains.”\n* “even Sarah herself” ([11:11](../11/11.md)). Some ancient manuscripts have this: “even barren Sarah herself.”\n* “they were sawn in two, they were tried” ([11:37](../11/37.md)). Some ancient manuscripts have this: “they were sawn in two,” omitting “they were tried.”\n* “against themselves” ([12:3](../12/03.md)). Some ancient manuscripts have this: “against himself.”\n* “Grace be with all of you” ([13:25](../13/25.md)). Some ancient manuscripts have this: “Grace be with all of you. Amen.”
1:intro	aaf9				0	# Hebrews 1 General Notes\n\n## Structure and Formatting\n\n1. Introduction: God and his Son (1:1–4)\n2. The Son and the angels (1:5–2:18)\n     * Teaching: The Son is greater than the angels (1:5–14)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [1:5](../01/05.md), [7–13](../01/07.md), which are quotations from books of poetry in the Old Testament.\n\n## Special Concepts in this Chapter\n\n### God speaking scripture\n\nIn this chapter, the author quotes the Old Testament seven times. Each time, he says that God is the one who speaks the words, and God speaks them to or about the Son or the angels. The audience would have recognized that these quotations came from the Old Testament, but the author wished to introduce them as words that God himself said and says. He can do this because he believed that God is the author of the entire Old Testament, since he is the one who spoke through the prophets (See: [1:1](../01/01.md)). In your translation, you should express these quotations as words that God says. If your readers would not recognize that God is speaking quotations from the Old Testament, you could identify the quotations for your readers in footnotes or in some other way.\n\n### Old Testament quotations\n\nWhen the author quotes from the Old Testament, he uses a Greek translation that is sometimes different than the original Hebrew version that most modern translations use for the Old Testament. This is particularly obvious in [1:6](../01/06.md), which quotes from the Greek version of [Deuteronomy 32:43](../../deu/32/43.md). In other places, the author may paraphrase or loosely quote the Old Testament. Since the author chose to use these forms of the quotations, you should represent the words the author uses, not the words that may be found in an Old Testament with which you are familiar. (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### The Son and the Father\n\nIn this chapter, the author refers to the “Son” and several times speaks of God as “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]])\n\n### Angels\n\nThe author mentions “angels” many times in this chapter. In his culture, everyone knew about “angels.” They were spiritual beings who could appear in human form. Some people talked about good and evil angels. The author only speaks about the good angels in this chapter. These angels serve and worship God, and they do whatever God tells them to do. Some scholars think that the author is arguing against people who said that Jesus was an angel. More likely, the author wishes to prove that Jesus the Son is God, and he uses the angels to do that. The author thinks that the angels are between humans and God in power and position. If the Son is above the angels, that means he must be God. (See: [[rc://*/tw/dict/bible/kt/angel]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nThe author asks rhetorical questions in [1:5](../01/05.md), [13–14](../01/13.md). He is not asking these questions because he wants the audience to provide him with information. Rather, he is asking these questions because he wants the audience to think about how they are acting and what they are thinking. The questions encourage them to think along with the author. For ways to translate these questions, look for the notes on each verse that includes these kinds of questions. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n### Parallelisms\n\nIn the Old Testament, good poetry often included two parallel lines that expressed one idea in two different ways. When the author quotes the Old Testament, he often includes this kind of parallelism. Since both lines contribute to the meaning of the idea, it is best to preserve the parallelism. If your readers would find it confusing, however, you could combine the two parallel lines into one idea. See the notes on each instance of parallel lines for translation options. (See: [[rc://*/ta/man/translate/figs-parallelism]])\n\n### Inheriting\n\nIn [1:2](../01/02.md), [4](../01/04.md), [14](../01/14.md), the author uses language related to “inheriting” or being an “heir.” In the author’s culture, children often “inherited” property or money when their parents died. In these verses, the author uses the “inheriting” language metaphorically to refer to receiving something from God. In this chapter, the metaphor does not imply that someone must die for the person to “inherit.” If possible, preserve this metaphor, since it is an important concept in Hebrews. See the notes on each verse for translation options. (See: [[rc://*/tw/dict/bible/kt/inherit]] and [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Descriptions of the Son in [1:3](../01/03.md)\n\nIn [1:3](../01/03.md), the author describes the Son as “the brightness of God’s glory” and the “exact representation of God’s being.” Both of these phrases identify the Son as God and as unique. In other words, these phrases are the author’s way of saying that the Son is God, but God is not just the Son. Carefully consider how you translate these phrases, and be sure that your translation makes it clear that the Son is God, but God is not just the Son. The author uses images and metaphors to express the idea, so consider using similar images and metaphors.
1:1	dhcr		rc://*/ta/man/translate/figs-doublet	πολυμερῶς καὶ πολυτρόπως πάλαι	1	Here, 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,”
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”
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](../01/02.md)). Use a form that introduces action that takes place before something else. Alternate translation: “after speaking”
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”
1:2	f3z1		rc://*/ta/man/translate/figs-parallelism	ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων, ἐλάλησεν ἡμῖν ἐν Υἱῷ, ὃν	1	The author uses words and phrases in this clause that make its structure parallel to the previous verse ([1:1](../01/01.md)). He does this to emphasize the contrast between “long ago” and **at the last of these days**. If possible, use the same structures in this clause as you did in the last verse. Alternate translation: “has spoken to us through a Son at the last of these days. This Son is the one whom”
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”
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.
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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](../01/03.md)) means. Alternate translation: “thus, he has become” (2) a result that comes from “sitting at God’s right hand” ([1:3](../01/03.md)). Alternate translation: “so, he has become” or “therefore, he has become”
1:4	hnab			τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων, ὅσῳ διαφορώτερον παρ’ αὐτοὺς, κεκληρονόμηκεν ὄνομα	1	Here the author uses a comparison that indicates that the difference in “superiority” between the Son and **the angels** is the same as the difference between the Son’s **name** and the names of **the angels**. Consider clear ways to indicate such a comparison in your language. Alternate translation: “having become as much superior to the angels as the name that he has inherited is more excellent than theirs”
1:4	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”
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”
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”
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](../01/04.md)). The supporting statements that **For** introduces can be found in [1:5–14](../01/05.md). 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:”
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.”
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](../../psa/02/07.md), and the second quotation comes from [2 Samuel 7:14](../../2sa/07/14.md). Since the author introduces these quotations as words that God has said to his Son, not to angels, you should introduce these quotations as words that someone has 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”
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”
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”
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.
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”
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,”
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](../../deu/32/43.md). Since the author introduces this quotation as words that God has said to the angels, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. The phrase **But again** was a normal way in the author’s culture to introduce another quotation. Alternate translation: “Further … God declares”
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”
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”
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”
1:6	lnxs			εἰς τὴν οἰκουμένην	1	Here, the phrase **the world** could refer to: (1) the “world that is coming” (See: [2:5](../02/05.md)), which is heaven or the heavenly world. In this case, the verse refers to Jesus’ 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”
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”
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](../../psa/104/04.md). Since the author introduces this quotation as words that God has said about the angels, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. The word **And** was a normal way in the author’s culture to introduce another quotation. Alternate translation: “On the one hand, with regard to the angels, God declares,”
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”
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”
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”
1:7	u76p			πνεύματα	1	Here, the word translated **spirits** could refer to: (1) “winds,” since the word could mean either **spirits** or “winds” in the author’s culture. Alternate translations: “winds” (2) how God made the angels to be “spiritual” beings. Alternate translation: “spiritual beings”
1:7	isd8		rc://*/ta/man/translate/figs-metaphor	ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα	1	Here the 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”
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”
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](../01/07.md). 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,”
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](../01/07.md)). If it would be helpful in your language, you could include “he says” here. Alternate translation: “with regard to the Son, he says”
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](../psa/45/06.md). Since the author introduces this quotation as words that God has said about his Son, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “with regard to the Son, God declares”
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”
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.
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.
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”
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”
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”
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”
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”
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”
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.
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.
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”
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”
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”
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”
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”
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”
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”
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](../01/08.md)). The audience would have understood that this was a quotation from the Old Testament, here from [Psalm 102:25–27](../psa/102/25.md). Since the author introduces this quotation as words that God has said about the Son, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “God says further,”
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”
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.
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”
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”
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”
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”
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](../01/10.md), 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”
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”
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.
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”
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.
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”
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”
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”
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”
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”
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”
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”
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](../../psa/110/01.md). Since the author introduces the quotation as words that God has said to his Son, not to angels, you should introduce the quotations as words that someone has or has not said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “But to which of the angels has he ever spoken the words”
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](../01/05.md). Alternate translation: “But God has never said to any of the angels, ‘Sit at my right hand until I make your enemies a footstool for your feet.’”
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”
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.
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](../01/03.md). Alternate translation: “Sit to rule at my right hand” or “Take the place of honor and authority at my right hand”
1:13	ee35		rc://*/ta/man/translate/figs-synecdoche	ἐκ δεξιῶν μου	1	Here, the phrase**at my right hand** refers to the place next to a person’s **right hand**, which would be the “right side.” In the author’s culture, this side was associated with honor or authority. If 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”
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”
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.”
1:14	dbg8		rc://*/ta/man/translate/writing-pronouns	εἰσὶν	1	Here, **they** refers to the “angels” in [1:13](../01/13.md). If it would be helpful in your language, you could refer to the “angels” explicitly. Alternate translation: “Are the angels”
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”
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”
1:14	fgs4			τοὺς μέλλοντας	1	Alternate translation: “those who are about” or “those who are destined”
1:14	id6k		rc://*/ta/man/translate/figs-abstractnouns	κληρονομεῖν σωτηρίαν	1	If your language does not use an abstract noun for the idea 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”
2:intro	s2gd				0	# Hebrews 2 General Notes\n\n## Structure and Formatting\n\n2. The Son and the angels (1:5–2:18)\n     * Exhortation: Listen to the message! (2:1–4)\n     * Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [2:6–8](../02/06.md), [12–13](../02/12.md), which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Angels\n\nIn this chapter, the author continues to speak about angels. In [2:2](../02/02.md), he refers to a tradition that says that God gave the law to Moses through angels. Then, in [2:5–9](../02/05.md), he shows that Jesus, not angels, is the one who rules the “world that is coming.” In fact, Jesus came for the sake of humans, not for angels ([2:16](../02/16.md)). Again, the author is not attacking angels. Instead, he uses angels, whom everyone knows are powerful and important, to show how much more important are Jesus and the salvation he offers. Translate “angels” the way you did in the previous chapter. (See: [[rc://*/tw/dict/bible/kt/angel]])\n\n### Jesus as high priest\n\nIn [2:17](../02/17.md), the author first refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. The author simply introduces the title “high priest” here, but he will develop the idea later. So, do not include any extra information here, but carefully consider how to translate “high priest” so that it fits with what the author later says about Jesus as a high priest. (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n## Important Figures of Speech in this Chapter\n\n### Kinship language\n\nThroughout this chapter, the author uses kinship language to describe those who believe in Jesus. They are God’s “sons” or “children” ([2:10](../02/10.md), [13–14](../02/13.md)), Jesus’ “brothers” ([2:11–12](../02/11.md), [17](../02/17.md)), and each is a “descendant of Abraham” ([2:16](../02/16.md)). As God’s children, they are Jesus’ brothers and part of the family of Abraham, who is Jesus’ ancestor. The idea that believers are part of God’s family is important in Hebrews and 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]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Who is the “man” in the quotation from Psalm 8?\n\nIn [2:6–8](../02/06.md), the author quotes from [Psalm 8:4–6](../psa/08/04.md). The psalm refers to “man” and “son of man.” In the context of the psalm itself, these words use the masculine singular form to refer to humans in general. However, Jesus used the phrase “Son of Man” to refer to himself during his earthly ministry. Some scholars argue that the author of Hebrews quotes “son of man” from Psalm 8 because he is using it to refer to Jesus directly. Others argue that the author uses “son of man” and “man” in the psalm quotation to refer to humans in general but then applies what the psalm says is true about humans to Jesus, who is the only human who is now “crowned with honor and glory” ([2:9](../02/09.md)). Since the author never refers to Jesus as “Son of Man,” this second option is probably correct. Consider how you can translate “man” and “son of man” in the psalm quotation so that they can apply first to humans in general and then to Jesus in particular.
2:1	x7px		rc://*/ta/man/translate/grammar-connect-logic-result	διὰ τοῦτο	1	Here the author introduces a result or implication from what he said about the Son and the angels in [1:1–14](../01/01.md). Because God now speaks through his Son, who is greater than the angels, the audience needs to **give attention**. If 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”
2:1	ooqp			δεῖ περισσοτέρως προσέχειν ἡμᾶς	1	Alternate translation: “it is most important for us to give attention” or “we must above all give attention”
2:1	ol8m		rc://*/ta/man/translate/figs-infostructure	δεῖ περισσοτέρως προσέχειν ἡμᾶς	1	Here, 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”
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”
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”
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”
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”
2:2	omsr		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, **For** introduces the reason why “it is far more necessary for us to give attention” to the message ([2:1](../02/01.md)). This reason continues into the next verse ([2:3](../02/03.md)). If 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,”
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”
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,”
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”
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”
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”
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.”
2:3	mrsy		rc://*/ta/man/translate/figs-explicit	ἡμεῖς ἐκφευξόμεθα	1	Here the author implies that **we** will not **escape** what those under the law experienced when they broke that law, a “just penalty” ([2:2](../02/02.md)). So, he does not include what **we escape** because he stated it in the last verse. If 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”
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”
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”
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”
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”
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”
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”
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”
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”
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](../02/01.md) about the need to “give attention,” or it could introduce support for the arguments in [1:5–14](../01/05.md) about how the Son is superior to the angels. If 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,”
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](../01/06.md), and the author probably has the same **world** in mind here. He specifies that it is **coming**, which means that humans on earth do not yet experience this **world** but will experience it some day, when Jesus comes back. If it would be helpful in your language, you could express the idea in the same way you did in [1:6](../01/06.md) and include the idea that humans will someday experience this **world**. Alternate translation: “the new world that God will give us”
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”
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](../../psa/08/04.md). Since the author intentionally avoids giving information about where the quotation comes from, you should not include such information in your translation. If your readers would not know where the quote comes from, you could include the reference in a footnote. Alternate translation: “you can read these words in the Scriptures:”
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.”
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”
2:6	vj7h		rc://*/ta/man/translate/figs-gendernotations	ἄνθρωπος & αὐτοῦ & υἱὸς ἀνθρώπου & αὐτόν	1	The quotation refers to **man** and **son of man**, which are both singular and masculine. The author could intend these words primarily to identify: (1) humans in general. While he goes on to identify Jesus as the only human who currently fulfills these words (See: [2:9](../02/09.md)), he intends the words first of all to refer to humans in general. Alternate translation: “a human … him or her … a child of a human … him or her” (2) Jesus, who calls himself a **son of man**. In this case, you should preserve the singular and masculine language. Alternate translation: “Man … him … the Son of Man … him”
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.
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”
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”
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.
2:7	q9rb		rc://*/ta/man/translate/figs-gendernotations	αὐτὸν & αὐτόν	1	Just as in [2:6](../02/06.md), 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”
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”
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](../02/09.md)). However, the quotation itself suggests that humans have a place that is **a little** lower. If that is true, then the author later uses **a little** to refer to time in a play on words. You could express **a little** so that it refers to: (1) place. Alternate translation: “a little bit” (2) time. Alternate translation: “for a little while”
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”
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”
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”
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](../../psa/08/06.md)). However, most likely the author did not include this clause because it was not important to the point he is making. Later, scribes probably added the clause because they knew that it was in the Psalm. If possible, do not include the clause here.
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.
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”
2:8	ac9f		rc://*/ta/man/translate/figs-gendernotations	αὐτοῦ & αὐτῷ & αὐτῷ	1	Just as in [2:6–7](../02/06.md), 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”
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’”
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”
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”
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”
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](../02/07.md). Alternate translation: “who had a little less status than the angels” or “who was a little less important than the angels”
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”
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](../02/07.md) 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”
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](../02/07.md). Alternate translation: “given great glory and honor”
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”
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”
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”
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”
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”
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
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”
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:”
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”
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”
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”
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”
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”
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](../01/02.md)), those who believe in him are also **sons** of God. While they are not **sons** eternally, like Jesus is, they are adopted as **sons** when they believe. This is an important idea in Hebrews, so preserve the language of kinship if possible. If 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,”
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”
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,”
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”
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](../02/10.md)) 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”
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”
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”
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”
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”
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”
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”
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”
2:11	gacv		rc://*/ta/man/translate/translate-kinship	ἀδελφοὺς αὐτοὺς καλεῖν	1	In [2:10](../02/10.md), believers are called **sons** of God; here believers are called **brothers** of Jesus. 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”
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](../../psa/22/22.md). Since the author introduces this quotation as words that the Son has spoken to God, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “as you can see when he says,”
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”
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.
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”
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”
2:12	bui0		rc://*/ta/man/translate/translate-kinship	τοῖς ἀδελφοῖς μου	1	Just as in [2:11](../02/11.md), the author refers to believers as **brothers** of Jesus, which identifies believers as part of God’s family. This is an important idea in Hebrews, so preserve the language of kinship if possible. See how you translated **brothers** in [2:11](../02/11.md). Alternate translation: “to the people who are like my brothers”
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](../../isa/08/17.md), and the second quotation comes from [Isaiah 8:18](../../isa/08/18.md). Since the author introduces these quotation as words that the Son has spoken, you should introduce the quotations as words that someone has said. If your readers would not know that the quotations are from the Old Testament, you could include a footnote or use some other form to identify the quotations. Alternate translation: “And again he says … And again he says,”
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”
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”
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](../01/02.md)), those who believe in him are also **children** of God (See: also [2:10](../02/10.md)). Being **little children** who belong to God means that believers are part of God’s family and siblings of Jesus. This is an important idea in Hebrews, so preserve the language of kinship if possible. If 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”
2:14	e1ie		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here the author draws an inference from how Jesus has many “brothers,” who are also God’s **little children** (See: [2:11–13](../02/11.md). The word **Therefore** also introduces a new development in the argument, since the author now begins to talk about what Jesus has done for those who believe. If 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”
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](../02/13.md)). See how you translated it there. Alternate translation: “the people who are like God’s little children”
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”
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”
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,”
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](../02/15.md)). Alternate translation: “who uses death to have power”
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 ”
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”
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”
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”
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”
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”
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.”
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”
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”
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](../06/13.md)). 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”
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](../02/16.md). 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”
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”
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”
2:17	xja5		rc://*/ta/man/translate/translate-kinship	τοῖς ἀδελφοῖς	1	Here the author refers to believers as **brothers** of Jesus, which identifies believers as part of God’s family. This is an important idea in Hebrews, so preserve the language of kinship if possible. See how you translated **brothers** in [2:11–12](../02/11.md). Alternate translation: “the people who are like his brothers”
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”
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,”
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”
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”
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”
3:intro	mu26				0	# Hebrews 3 General Notes\n\n## Structure and Formatting\n\n3. Example of the wilderness generation (3:1–4:13)\n     * Exhortation: The Son is greater than Moses (3:1–6)\n     * Exhortation: Strive to enter the rest! (3:7–4:11)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [3:7b–11](../03/07.md), [15](../03/15.md), which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### “Today”\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” The author mentions “today” again in [3:13](../03/13.md), [15](../03/15.md). In both of these verses, he refers to how we always call the current day “today.” So, anything that happens during the time we call “today” must happen every day, since every day is “today.” In this way, the author shows that the quotation from [Psalm 95](../../psa/95/01.md) applies to his audience every day. In these verses, translate “today” with a word or phrase that someone would use for the current day. (See: [[rc://*/tw/dict/bible/other/biblicaltimeday]])\n\n### Rest\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “rest.” In the context of the Psalm, this “rest” probably refers to the land that God promised to give to the Israelites. However, scholars debate what the author of Hebrews means when he uses the word “rest.” This is important because the author speaks much more about “rest” in chapter 4. There are two major options for what “rest” could mean: (1) “rest” could refer to how people rest, that is, to the state or 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](../../heb/04/01.md) so that you can decide what the author means when he uses “rest.” (See: [[rc://*/tw/dict/bible/other/rest]])\n\n## Important Figures of Speech in this Chapter\n\n### The “house” in [3:1–6](../03/01.md)\n\nIn [3:1–6](../03/01.md), the author refers to a “house.” In the author’s culture, “house” could refer to a building that people live in, or it could refer to a “household” or a group of related people. In these verses, the author uses both meanings of “house.” In [3:2](../03/02.md), [5–6](../03/05.md), “house” refers to a group of related people, God’s people. In [3:3–4](../03/03.md), “house” refers to a building that people live in. In these verses, the author uses a “house” (the building) as an example to explain more about the “house” (the people). If you do not have a word that could mean both “building” and “people,” you may need to express “house” with two different words. If so, you will need to make sure that your readers know that the author is comparing a building to people, especially in [3:3–4](../03/03.md). (See: [[rc://*/tw/dict/bible/other/house]])\n\n### Rhetorical questions\n\nThe author asks several questions in this chapter (See: [3:16–18](../03/16.md)). He is not asking these questions because he wants the audience to provide him with information. Rather, he is asking these questions because he wants the audience to think about the quotation from Psalm 95. In [3:16–17](../03/16.md), the second question in each verse answers the first question. In [3:18](../03/18.md), the second half of the question answers the first half of the question. For ways to translate these questions, see the notes on [3:16–18](../03/16.md). (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The quotation from Psalm 95\n\nDavid wrote [Psalm 95](../../psa/95/01.md) many years after the events that the psalm refers to. You can read the story about these events in [Num 14:1–38](../../num/14/01.md) (See: also the related story in [Exodus 17:1–7](../../exo/17/01.md)). In these stories, the Israelites complain and disobey God, and God punishes them. David refers back to these stories to encourage the Israelites, whom he ruled, to act differently. He wanted them to listen to and obey God. The author of Hebrews quotes what David wrote for a similar reason. He wants to encourage his audience to listen to and obey God, and he shows that what David wrote still applies to his audience. Consider reading the Old Testament stories and Psalm 95 before translating this chapter. See the notes for places where the author refers directly to Psalm 95 or to the Old Testament stories. (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### What does “for 40 years” modify?\n\nIn [3:10](../03/10.md), “for 40 years” tells how long the Israelites saw God’s works. However, in [3:17](../03/17.md), it refers to the time during which God “was 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.
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](../02/05.md). 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”
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”
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”
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](../12/25.md)). Alternate translation: “of a calling from heaven” (2) directs us toward “heaven.” Alternate translation: “of a calling to heaven” or “of a calling to enter heaven”
3:1	zma3		rc://*/ta/man/translate/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”
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”
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”
3:2	u5qc		rc://*/ta/man/translate/figs-extrainfo	ὡς καὶ Μωϋσῆς ἐν τῷ οἴκῳ αὐτοῦ	1	Here the author uses words that are very similar to the Greek translation of [Numbers 12:7](../../num/12/07.md). It is possible that he is thinking of that verse or directly referencing it. However, he does not introduce the words as a quotation or indicate that he is referring to another text. So, you should not include any quotation information in your translation. If you wish to refer to [Numbers 12:7](../../num/12/07.md), you could do so with a footnote.
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”
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”
3:2	wnzn		rc://*/ta/man/translate/translate-textvariants	τῷ οἴκῳ αὐτοῦ	1	Instead of **his house**, many ancient manuscripts have the phrase “all his house.” This phrase is in the Old Testament story about **Moses** (See: [Numbers 12:7](../../num/12/07.md)). So, it is possible that scribes added “all” to **his house** because they knew this passage. Unless there is a good reason to use “all his house,” you should use **his house**.
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.”
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”
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”
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”
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”
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”
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”
3:4	aya1			πᾶς & οἶκος	1	Here, just as in [3:3](../03/03.md), 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”
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”
3:5	c8wh		rc://*/ta/man/translate/figs-extrainfo	Μωϋσῆς μὲν πιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ, ὡς θεράπων	1	Here, just as in [3:2](../03/02.md), the author uses words that are very similar to the Greek translation of [Numbers 12:7](../../num/12/07.md). It is possible that he is thinking of that verse or directly referencing it. However, he does not introduce the words as a quotation or indicate that he is referring to another text. So, you should not include any quotation information in your translation. If you wish to refer to [Numbers 12:7](../../num/12/07.md), you could use a footnote to do so.
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](../03/02.md). Alternate translation: “among God’s entire tribe” or “in his entire clan”
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”
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”
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”
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”
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](../01/02.md).
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](../03/05.md)). If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “in charge of the house”
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](../03/02.md). Alternate translation: “over his clan (whose clan we are”
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”
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.”
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”
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”
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”
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”
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](../03/06.md)). 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”
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](../../psa/95/07.md), which refers to a story that can be found in [Numbers 14:1–38](../../num/14/01.md). See the chapter introduction for more information about this story. Since the author introduces this quotation as words that the **Holy Spirit says**, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “as says the Holy Spirit”
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”
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”
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”
3:8	uu0d		rc://*/ta/man/translate/figs-explicit	ὡς ἐν τῷ παραπικρασμῷ, κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ, ἐν τῇ ἐρήμῳ	1	While the quotation primarily refers to the story about how the Israelites did not enter the land that God promised them (See: [Numbers 14:1–38](../../num/14/01.md)), there is another story that the author of the quotation may be referring to. In [Exodus 17:1–7](../../exo/17/01.md), the Israelites are thirsty while they are in the **wilderness**, and they “provoke” and “test” God by complaining. God provides water for them, and Moses names one of the places where they were **testing**” (See: [Exodus 17:7](../../exo/17/07.md)). It is quite possible that the author of the quotation is thinking about this story. If 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”
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”
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”
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”
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”
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”
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”
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](../03/09.md)). You could include these words at the end of verse 9, or you could include them here in verse 10 and show with punctuation that they belong with the previous sentence.
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.”
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”
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”
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”
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”
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”
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”
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!”
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!”
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!”
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”
3:12	m9tf			βλέπετε	1	Alternate translation: “Be careful”
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”
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](../03/10.md). Alternate translation: “in any of you a wicked mind of unbelief” or “wicked thinking of unbelief in any of you”
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”
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”
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”
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”
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”
3:13	d3k2		rc://*/ta/man/translate/writing-quotations	ἄχρις οὗ, τὸ σήμερον, καλεῖται	1	Here the author refers to **today** in such a way that the audience would know that he was referring to how the quotation used the word **today** (See: [3:7](../03/07.md)). Use a form in your language that shows that the author is referring back to the quotation. Alternate translation: “as long as it is called ‘today,’ as the psalmist wrote,”
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](../03/07.md). Alternate translation: “as long as we live in the time that we call ‘this day’”
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”
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”
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”
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”
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](../03/13.md)). 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”
3:14	f52j		rc://*/ta/man/translate/figs-possession	μέτοχοι & τοῦ Χριστοῦ γεγόναμεν	1	Here the author uses the possessive form to indicate that believers “share” **Christ**. See how you translated **sharers** in [3:1](../03/01.md). More specifically, **sharers of Christ** could mean that believers: (1) “share” the promise and the blessings together with **Christ**. Alternate translation: “we have with Christ shared the blessings” (2) “share” or participate in **Christ** himself. Alternate translation: “we have shared in Christ” or “we have participated in Christ”
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”
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](../03/06.md). Alternate translation: “we continue strongly in”
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”
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”
3:15	yxn7		rc://*/ta/man/translate/figs-infostructure	ἐν τῷ λέγεσθαι	1	This verse could: (1) conclude the exhortations in [3:12–14](../03/12.md) by stating when the audience should follow these exhortations. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “Do these things while it is said” (2) introduce what will be discussed in [3:16–19](../03/16.md). If you use the following alternate translation, you may need to add a period before it. Alternate translation: “Hear again what is said:”
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](../03/07.md). Alternate translation: “during the time when the Holy Spirit instructs”
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](../03/07.md)). 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”
3:15	zn0d			σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ	1	Since the author repeats here the same words that he quoted in [3:7b–8a](../03/07.md), you should translate these words in exactly the same way as you did in those verses.
3:16	inhs		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces [3:16–19](../03/16.md), 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,”
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.”
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”
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](../03/07.md) and “provocation” in [3:8](../03/08.md). Alternate translation: “who heard his voice participated in the provocation”
3:16	yfdd		rc://*/ta/man/translate/figs-go	οἱ ἐξελθόντες	1	In a context such as this, your language might say “gone out” instead of **come out**. Alternate translation: “the ones having gone out”
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.”
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](../03/10.md). Alternate translation: “was he displeased for those 40 years”
3:17	uhga		rc://*/ta/man/translate/figs-idiom	ὧν τὰ κῶλα ἔπεσεν ἐν τῇ ἐρήμῳ	1	The author uses these words because he found them in [Numbers 14:29](../../num/14/29.md), where God tells Moses what is going to happen to **those who sinned**. The phrase **corpses fell** refers to people dying. If 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”
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.”
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](../03/11.md). Alternate translation: “did he swear, ‘they will never enter into my rest,’”
3:19	impp		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ	1	Here, the word **And** introduces a summary or conclusion for the argument, especially for what the author has said in [3:16–18](../03/16.md). If it would be helpful in your language, you could use a word or phrase that introduces a summary or conclusion. Alternate translation: “Therefore,”
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”
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”
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](../03/11.md). 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”
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”
4:intro	u72n				0	# Hebrews 4 General Notes\n\n## Structure and Formatting\n\n3. Example of the wilderness generation (3:1–4:13)\n     * Exhortation: Strive to enter the rest! (3:7–4:11)\n     * Exhortation: The power of God’s word (4:12–13)\n4. Summary statement (4:14–16)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [4:3–5](../04/03.md), [7](../04/07.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### God’s rest\n\nThe author continues to refer to “rest” in this chapter. This time, he also includes how God “rested” after he created everything. Continue to translate “rest” the way you did in chapter 3. (See: [[rc://*/tw/dict/bible/other/rest]])\n\n### “Today”\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” Much like in the previous chapter, the author references “today” several times (See: [4:7–8](../04/07.md)). In [4:7](../04/07.md), he refers to how we always call the current day “today.” This means that the “rest” is available “today,” or right now. In [4:8](../04/08.md), the author refers to “another day” that 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]])\n\n### Joshua, David, and the audience\n\nIn [4:7–9](../04/07.md), the author makes an argument that is based on sequence in time. First, Joshua led the Israelites into the promised land. Many years later, God spoke through David that people could enter the rest “today.” Finally, the author quotes these words to his audience after Jesus 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]])\n\n### Jesus the high priest\n\nIn [4:14–15](../04/14.md), much as in [2:17](../02/17.md), the author refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. Here the author begins to develop that theme by showing that Jesus is a sympathetic and merciful high priest. Translate “high priest” like you did in [2:17](../02/17.md). (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n## Important Figures of Speech in this Chapter\n\n### The word of God as a sword\n\nIn [4:12](../04/12.md), the author says that God’s word is “sharper than any two-edged sword,” and it can “pierce” and “divide” people’s joints and marrow and their souls and spirits. The author makes this comparison because he wants to show that God uses his “word” to discern and judge everything, even things that are very hard to know or understand. Just like a sharp sword can cut anything apart, even things that are securely fastened together, so God uses his “word” to get to the core of what every person is and thinks. If possible, preserve the comparison between God’s word and a sharp blade, since this is an important metaphor that appears in other biblical books. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Who “speaks” the quotations?\n\nIn [4:3–5](../04/03.md), [7](../04/07.md), the author refers to the person who “speaks” the quotations as “he.” Since the author identified the Holy Spirit as the one who “speaks” Psalm 95, it is likely that he is referring to the Holy Spirit again as the speaker of these quotations. However, it is also possible that the author means that God, considered as a whole, speaks these quotations, or perhaps the author is avoiding identifying the speaker. If possible, preserve the ambiguity by referring simply to “he” or an unnamed person. If necessary, you could make it more explicit that the “Holy Spirit” or “God” speaks these words. (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### The logic of [4:3–7](../04/03.md)\n\nIn [4:3–7](../04/03.md), the author uses [Genesis 2:2](../../gen/02/02.md) to comment on [Psalm 95:11](../../psa/95/11.md). This is a complicated argument, and it is likely that the author is making several points.\n\nFirst (1), he could be identifying the “rest” as the result of God’s “works.” In other words, the “rest” is something that God enjoyed on the seventh day, after he accomplished his work. The author uses [Genesis 2:2](../../gen/02/02.md) to show that the “rest” began to exist when God created the world. This means that the “rest” to which [Psalm 95:11](../../psa/95/11.md) refers has been available since then. This explains why the author says that the “rest” remains for some to enter (See: [4:6](../04/06.md)).\n\nSecond (2), he could be using what [Genesis 2:2](../../gen/02/02.md) says about “rest” to define what “rest” means in [Psalm 95:11](../../psa/95/11.md). In the Psalm, the “rest” would have originally referred primarily to the promised land. However, the author uses how God “rested” on the seventh day to define the “rest” primarily as something that people do with God rather than as a place to which they go. This explains why the author defines “entering the rest” as “resting from works” (See: [4:10](../04/10.md)).\n\nSince the author does not include much explanation and instead quotes the two verses together, you should also put the two verses together without including much explanation. See the notes for specific translation decisions. The author gives some conclusions in [4:6–10](../04/06.md), so it is important to translate these verses clearly.
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](../03/07.md). 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”
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”
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”
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](../04/01.md)). The author’s point is that **they** received the promise of rest, but they did not receive rest, because they disobeyed. Since **we** are in the same situation and have also received the promise of rest, we need to “be afraid” that what happened to **them** will happen to **us**. If 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,”
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”
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”
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](../03/16.md)). If your readers would not know to whom **them** refers, you could make it explicit. Alternate translation: “to the Israelite ancestors also … them” or “to that generation also … them”
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”
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”
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”
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**.
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”
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”
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](../04/02.md)). 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,”
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”
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](../03/19.md)), that means that those who believe can enter. Alternate translation: “which you know because he said this about those who did not believe:” (2) proving that the **rest** is still available. In other words, because the Israelite ancestors did not **enter**, someone still can **enter**. Alternate translation: “which you can tell is still available because he said”
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](../03/11.md)). 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”
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](../03/07.md)). Alternate translation: “God’s Spirit said” (2) God considered as a unity. Alternate translation: “God said”
4:3	qfs8			ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου	1	Since the author repeats here the same words that he quoted in [3:11](../03/11.md), you should translate these words in exactly the same way as you did in that verse.
4:3	k1ld		rc://*/ta/man/translate/figs-explicit	καίτοι τῶν ἔργων	1	Here, 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”
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”
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”
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](../04/03.md)). If it would be helpful in your language, you could use a word or phrase that introduces proof or support. Alternate translation: “In fact,”
4:4	fzgj		rc://*/ta/man/translate/writing-pronouns	εἴρηκεν & που	1	Here, just as in [4:3](../04/03.md), the word **he** could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (See: [3:7](../03/07.md)). Alternate translation: “God’s Spirit has somewhere spoken” (2) God considered as a unity. Alternate translation: “God has somewhere spoken”
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](../../gen/02/02.md). This passage tells the story of how God created everything in six days and then rested on the seventh day. Since the author introduces the quotation as words that someone has spoken, you should do the same. The word **somewhere** shows that the words come from 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”
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”
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”
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](../03/11.md); [4:3](../04/03.md)). The phrase **this {passage}** refers to the quotation from Psalm 95, which is the primary passage that the author is discussing. If 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”
4:5	qfjr			εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου	1	Since the author repeats here the same words that he quoted in [3:11](../03/11.md), you should translate these words in exactly the same way as you did in that verse.
4:6	hptv		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Therefore** introduces the conclusion to what the author has argued in [4:2–5](../04/02.md). Use a word or phrase that introduces this kind of conclusion. Alternate translation: “Because of all that”
4:6	f3pz		rc://*/ta/man/translate/figs-explicit	εἰσελθεῖν εἰς αὐτήν & οὐκ εἰσῆλθον	1	Here, just as in [4:1](../04/01.md), the rest which people **enter** could refer to: (1) the state of “resting.” Alternate translation: “to participate in it … did not participate” or “to rest with God … did not rest with God” (2) the place where people rest, particularly the land that God promised to give to his people. Alternate translation: “to enter into the place … did not enter it” or “to enter into the land … did not enter it”
4:6	uyfr		rc://*/ta/man/translate/figs-explicit	οἱ πρότερον εὐαγγελισθέντες	1	Here, those who **had the good news proclaimed to them** are the same people the author mentions as “them” in [4:2](../04/02.md): the Israelite ancestors whom God led out of Egypt and who did not enter the Promised Land. If 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”
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”
4:7	s964		rc://*/ta/man/translate/writing-pronouns	πάλιν & ὁρίζει	1	Here, just as in [4:3–4](../04/03.md), the word **he** could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (See: [3:7](../03/07.md)). Alternate translation: “God’s Spirit again sets” (2) God considered as a unity. Alternate translation: “God again sets”
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”
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](../03/07.md). Alternate translation: “calling it ‘This day’”
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”
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](../03/07.md); [3:15](../03/15.md)). 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”
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”
4:7	pktz			σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν	1	Since the author repeats here the same words that he quoted in [3:7b–8a](../03/07.md), you should translate these words in exactly the same way as you did in those verses.
4:8	s78r		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, 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,”
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”
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”
4:8	kskn		rc://*/ta/man/translate/figs-explicit	αὐτοὺς & κατέπαυσεν	1	See how you translated the word **rest** in [4:1](../04/01.md). Alternate translation: “enabled them to rest with God” or “enabled them to enter into God’s resting place”
4:8	wl6l		rc://*/ta/man/translate/writing-pronouns	οὐκ ἂν & ἐλάλει	1	Here, just as in [4:7](../04/07.md), the word **he** could refer to: (1) the Holy Spirit, whom the author identifies as the speaker of the Psalms quotation (See: [3:7](../03/07.md)). Alternate translation: “God’s Spirit would not have spoken” (2) God considered as a unity. Alternate translation: “God would not have spoken”
4:8	gnxj			ἡμέρας	1	Here the author refers to a **day** because the quotation he is discussing refers to “today.” If possible, use a word or phrase here that is related to how you translated “today” in the quotation (See: [4:7](../04/07.md)). The author does not mean that there is only one period of 24 hours 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”
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”
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](../04/03.md). 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”
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”
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,”
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”
4:10	ej9y		rc://*/ta/man/translate/figs-explicit	ὁ & εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ	1	See how you translated “entering the rest” in [4:1](../04/01.md). Alternate translation: “the one who rests with God” or “the one who enters into God’s resting place”
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”
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”
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”
4:10	sj1t		rc://*/ta/man/translate/figs-explicit	ὥσπερ ἀπὸ τῶν ἰδίων ὁ Θεός	1	Here the author refers back to what he already said in [4:4](../04/04.md) about how God “rested on the seventh day” after he created everything. If 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”
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](../03/07.md). 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”
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](../04/01.md). Alternate translation: “to rest with God” or “to enter into God’s resting place”
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”
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”
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”
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](../04/11.md)). 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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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](../02/17.md)). It may refer especially to [3:1](../03/01.md), where the author stated that Jesus is “the high priest of our confession.” So, **Therefore** introduces how the author wants his audience to act, given that Jesus is a **great high priest**. If 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”
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”
4:14	ejwy		rc://*/ta/man/translate/figs-explicit	τοὺς οὐρανούς	1	Many people in the author’s culture believed that the space that they called “heaven” contained multiple layers or spheres of individual **heavens**. Paul speaks this way in [2 Corinthians 12:2](../../2co/12/02.md). Here, the author uses this language without clarifying how many **heavens** there are. The main point is that Jesus **passed through** these **heavens** to where God dwells. Often, this place where God dwells is in the highest of the **heavens**. Since the author does not include details about the **heavens**, translate **heavens** with a word or phrase that refers to all of heavenly space, including the idea of multiple **heavens** if possible. Alternate translation: “the heavenly realm” or “the heavenly spaces”
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](../01/02.md).
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”
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](../04/15.md)). 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”
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”
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”
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”
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”
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”
4:15	fve3			χωρὶς ἁμαρτίας	1	Alternate translation: “but who did not sin”
4:16	ujt6		rc://*/ta/man/translate/grammar-connect-logic-result	προσερχώμεθα οὖν	1	Here, the word **then** introduces an exhortation that is based [4:14–15](../04/14.md). 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”
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”
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”
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”
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”
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”
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”
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”
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”
5:intro	b67j				0	# Hebrews 5 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n     * Teaching: The Son becomes high priest (5:1–10)\n     * Exhortation: Make sure to persevere! (5:11–6:12)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [5:5–6](../05/05.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### High priest\n\nIn [5:1–4](../05/01.md), the author explains what it means to be a high priest: (1) he must offer things to God, (2) he must be sympathetic to others because he also experiences weakness, and (3) he must be appointed by God. The author then applies these qualifications and duties to Jesus ([5:5–10](../05/05.md)): (1) he was appointed by God, (2) he suffered like all humans do, and (3) he himself is the offering that brings eternal salvation. Make that your translation clearly draws connections between what high priests experience and do and what Jesus has experienced and done. (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n### Melchizedek\n\nIn the entire Old Testament, only two passages mention Melchizedek: [Psalm 110:4](../psa/110/04.md) and [Genesis 14:18–20](../gen/14/18.md). In this chapter, the author quotes from the psalm, and in chapter 7 he will refer to Genesis. Melchizedek was a king and priest in the city of Salem. Abraham, the ancestor of the Israelites, met him and gave him a gift. Much later, the author of [Psalm 110:4](../psa/110/04.md) writes how God appointed the king of Israel (David) to be a priest like Melchizedek. Since the author simply introduces Melchizedek here and saves his explanation for chapter 7, you also should simply refer to him here. (See: [[rc://*/tw/dict/bible/names/melchizedek]])\n\n## Important Figures of Speech in this Chapter\n\n### Metaphor with “milk” and “solid food”\n\nIn [5:12–14](../05/12.md), the author uses “milk” to refer figuratively to basic teachings about God and about what is right and wrong. He uses “solid food” to refer figuratively to the more complex teachings. Since “infants” are the ones who drink “milk” in the author’s culture, he refers to those who only know the basic teachings as “infants.” Those who know complex teachings are “mature” adults who eat “solid food.” If your readers would misunderstand this metaphor, if possible use a figure of speech that contrasts between adults and little children. (See: [[rc://*/ta/man/translate/figs-exmetaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Jesus “learning obedience” and “being made perfect”\n\nIn [5:8–9](../05/08.md), the author states that Jesus “learned obedience” and was “made perfect.” These statements do not mean that Jesus failed to obey and sometimes sinned before this time. Instead, “learning obedience” refers to fully understanding or experiencing what obedience means, and being “made perfect” refers to “perfect” qualifications for a position or office. So, Jesus fully experienced what it means to obey God, and God made him a “perfect” fit for the office of high priest. Translate these phrases in such a way that your readers will not think that Jesus went from being disobedient and sinful to obedient and perfect.
5:1	dn18		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	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”
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”
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”
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”
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”
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”
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”
5:2	ny8u		rc://*/ta/man/translate/figs-gendernotations	αὐτὸς	1	Here, just as in [5:1](../05/01.md) and in the following verses, 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”
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”
5:3	e806		rc://*/ta/man/translate/writing-pronouns	αὐτὴν	1	Here, the word **this** refers back to “weakness” in [5:2](../05/02.md). If it would be helpful in your language, you could make explicit that **this** refers to weakness. Alternate translation: “this weakness”
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”
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”
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](../../lev/16/01.md). 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”
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”
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”
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”
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”
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”
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”
5:4	m937		rc://*/ta/man/translate/translate-names	Ἀαρών	1	The word
5:5	gu9w			οὐχ ἑαυτὸν ἐδόξασεν γενηθῆναι ἀρχιερέα	1	Alternate translation: “did not make himself great by choosing to be a high priest”
5:5	y2wk		rc://*/ta/man/translate/writing-quotations	ὁ λαλήσας πρὸς αὐτόν	1	Here the author quotes from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken to **Christ**. However, the audience would have understood that these were quotations from the Old Testament, specifically from [Psalm 2:7](../../psa/02/07.md). Since the author introduces the quotation as words that God has said to **Christ**, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “the one who said these words to him declared”
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”
5:5	i694			Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε	1	Since the author repeats here the same words that he quoted in [1:5](../01/05.md), you should translate these words in exactly the same way as you did in that verse.
5:6	bce6		rc://*/ta/man/translate/writing-quotations	καὶ ἐν ἑτέρῳ λέγει	1	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](../../psa/110/04.md). Since the author introduces the quotation as words that God has said to Christ, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. The phrase **in another {place}** shows that the words come from a different part of the Old Testament, here a different psalm. Alternate translation: “he also declared, as it is recorded in another place in the Scriptures,”
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”
5:6	pb9k		rc://*/ta/man/translate/figs-yousingular	σὺ	1	Because the quotation is referring to one person (Christ), **you** is singular here.
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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](../05/09.md)). Alternate translation: “after having been designated” (2) at the same time as when Jesus “became the source of eternal salvation” (See: [5:9](../05/09.md)). Alternate translation: “at the time when he was designated”
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”
5:10	hd47			κατὰ τὴν τάξιν Μελχισέδεκ	1	Since the author repeats here the same words that he quoted at the end of [5:6](../05/06.md), you should translate these words in exactly the same way as you did in that verse.
5:11	l4uj		rc://*/ta/man/translate/writing-pronouns	περὶ οὗ	1	Here, the word **whom** could refer to: (1) Melchizedek, whom the author mentioned at the end of the previous verse. Alternate translation: “about whom” (2) the topic that the author is discussing, which is the priesthoods of Melchizedek and Jesus. Alternate translation: “concerning which topic”
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”
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”
5:12	idsj		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces explanation about how the audience has “become dull” in their “hearing” ([5:11](../05/11.md)). If 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,”
5:12	yk1q		rc://*/ta/man/translate/figs-exmetaphor	γάλακτος, οὐ στερεᾶς τροφῆς	1	Here the author begins speaking about **milk** and **solid food**, words he uses again in the next two verses (See: [5:13–14](../05/13.md)). The word **milk** refers to the simple, basic teaching about God (the **elementary principles**). The phrase **solid food** refers to more complex teaching about God that mature Christians learn. If 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”
5:13	nwvi		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces further development of the metaphor about milk and solid food (See: [5:12](../05/12.md)). If 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”
5:13	nhx3		rc://*/ta/man/translate/figs-exmetaphor	ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν	1	Here the author further explains the metaphor about **milk** that he introduced in the previous verse (See: [5:12](../05/12.md)). He identifies the one **who partakes of milk** as a person who is **inexperienced** and thus **an infant**. The point is that the people who fit this description are those who only know very little about God and are unable or unwilling to learn more, just like an **infant** is unable to 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”
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”
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”
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”
5:14	k2j1		rc://*/ta/man/translate/figs-exmetaphor	τελείων & ἐστιν ἡ στερεὰ τροφή	1	Here the author further explains the metaphor about **solid food** that he introduced in [5:12](../05/12.md). He identifies the one who eats **solid food** as a person who is **mature**. The point is that the people who fit this description are those who know much about God and about **good** and **evil**. If 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”
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”
6:intro	nz5i				0	# Hebrews 6 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n     * Exhortation: Make sure to persevere! (5:11–6:12)\n     * Exhortation: God’s promise is certain (6:13–20)\n\n## Special Concepts in this Chapter\n\n### The promise to Abraham ([6:13–15](../06/13.md))\n\nIn [6:13–14](../06/13.md), the author speaks about God’s promise to Abraham. He quotes directly from [Genesis 22:17](../gen/22/17.md), but he also has in mind other times when God made similar promises to Abraham: [Genesis 12:1–3](../gen/12/01.md); [15:1–21](../gen/15/01.md); [17:1–8](../gen/17/01.md). The author’s point is that God “swore by himself,” which means that he himself guaranteed what he promised. Abraham waited for God to fulfill that promise, and God eventually did so when he gave Abraham a son and then numerous descendants. If your readers would need some of this information to understand the passage, you could include it in a footnote.\n\n### “Swearing” and the “oath”\n\nIn [6:13–18](../06/13.md), the author refers to “swearing” and using an “oath.” In this context, “swearing” by someone refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. When someone makes an “oath,” they “swear by” a person or thing that is more powerful than they are. What they are saying is that the powerful person or thing will punish them if they are lying. If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://*/tw/dict/bible/other/oath]])\n\n### The heavenly sanctuary\n\nIn [6:19–20](../06/19.md), the author first refers to the heavenly sanctuary. He will discuss this sanctuary more in the following chapters. At this point, he simply refers to how our “hope” figuratively “enters” where Jesus himself “entered”: the area “inside” the “curtain.” In the author’s culture, a sanctuary would have 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]])\n\n## Important Figures of Speech in this Chapter\n\n### The farming metaphor in [6:7–8](../06/07.md)\n\nIn these verses, the author uses land that people use to grow food as an analogy for how people respond to God’s gifts and his message about salvation. In [6:7](../06/07.md), the author describes farmland that grows helpful crops when rain falls on it. This good farmland is like people who hear the good news, believe it, and then obey God. In [6:8](../06/08.md), the author describes farmland that grows plants that are not useful and that can hurt people. A farmer will set these plants on fire to destroy them. This bad farmland is like people who hear the good news and receive gifts from God but fail to firmly believe the good news and obey God. God will punish them, much like the farmer burns the bad plants. If your readers would misunderstand this analogy, you could make the comparison more explicit in the text.\n\n### Hope as an anchor\n\nIn [6:19](../06/19.md), the author states that “hope” has the qualities of an “anchor.” An anchor is a heavy piece of metal attached to the end of a rope. The other end of the rope is tied to a boat, and the anchor is dropped over the edge so that its weight keeps the boat from moving around or drifting away. The author’s point is that hope functions like an anchor for believers: it keeps them focused on Jesus and what God has promised, and they do not “drift away” from what they believe (See: the warning in [2:1](../02/01.md)). If your readers would not know what an “anchor” is, you could compare hope to some other thing in your culture that holds things in place.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The “foundational” teachings in [6:1–2](../06/01.md)\n\nIn these verses, the author lists six things that are “foundational” or “elementary” teachings. These are not the only “foundational” teachings, but the author uses them as examples. The structure of the list can be understood in at least three different ways:\n\n(1)\n* the foundation\n     * of repentance from dead works and\n     * of faith in God,\n* teaching\n     * about baptisms and\n       * laying on of hands and\n       * resurrection of the dead and\n       * eternal judgment.\n\n(2)\n* the foundation\n     * of repentance from dead works and\n     * of faith in God,\n     * {of} teaching\n       * about baptisms and\n         * laying on of hands and\n         * resurrection of the dead and\n         * eternal judgment.\n\n(3)\n* the foundation\n     * of repentance from dead works and\n     * of faith in God,\n     * {of} teaching about baptisms and\n     * {of} laying on of hands and\n     * {of} resurrection of the dead and\n     * {of} eternal judgment.\n\nSee the note at the beginning of [6:2](../06/02.md) for translation suggestions for each of these options.\n\n### Are those who “fall away” in [6:4–6](../06/04.md) truly believers?\n\nIn [6:4–5](../06/04.md), the author gives a list of things that a person can experience but then still “fall away” ([6:6](../06/06.md)). Scholars debate whether this list describes people who truly believe in Jesus and then stop believing or if it describes people 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.
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](../05/11.md). 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”
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”
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”
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”
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”
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”
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”
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](../06/02.md)) and go with all four topics in this verse. Alternate translation: “that is, teaching concerning baptisms and concerning laying on of hands and concerning resurrection of the dead and concerning eternal judgment” (2) identify the third part of the “foundation,” along with “repentance from dead works” and “faith in God” (See: [6:2](../06/02.md)). In this case, it goes with the four topics in this verse. Alternate translation: “and of teaching about baptisms and about laying on of hands and about resurrection of the dead and about eternal judgment” (3) identify the third part of the “foundation,” and the rest of the topics in this verse also identify parts of the “foundation.” Alternate translation: “and of teaching about baptisms and of laying on of hands and of resurrection of the dead and of eternal judgment”
6:2	rd3q		rc://*/ta/man/translate/figs-explicit	βαπτισμῶν	1	Here, the word **baptisms** is plural. It could refer to: (1) different kinds of **baptisms** that people knew about. See the discussion about “John’s baptism” in [Acts 19:1–7](../act/19/01.md) for an example of different kinds of **baptisms**. Alternate translation: “about various baptisms” or “different kinds of baptisms” (2) many different kinds of washing rituals. Alternate translation: “about washings” or “about kinds of washing”
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](../act/08/14.md); [Acts 13:2–3](../act/13/02.md); [Acts 28:8](../act/28/08.md); [1 Timothy 4:14](../1ti/04/14.md). In all of these situations, God uses the **laying on of hands** to help a fellow believer. If possible, express the idea in such a way that your readers understand the physical action and also that the action helps other believers. If it is necessary, you could include some short extra information in your translation or more information in a footnote. Alternate translation: “laying on of hands through which God works” or “placing hands on believers”
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”
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”
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”
6:3	xut9		rc://*/ta/man/translate/writing-pronouns	τοῦτο ποιήσομεν	1	Here, the word **this** refers back to [6:1](../06/01.md), where the author exhorted his audience: “let us go forward to maturity.” If it would be helpful in your language, you could make what **this** refers to explicit by repeating words from [6:1](../06/01.md). Alternate translation: “we will go forward to maturity”
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”
6:4	land		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a reason why the audience needs to “go forward” (See: [6:1](../06/01.md)). If 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”
6:4	r14x		rc://*/ta/man/translate/figs-infostructure	ἀδύνατον γὰρ τοὺς	1	Here, the word **impossible** goes with the phrase “to restore {them} again” in [6:6](../06/06.md). If 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”
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”
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”
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”
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”
6:5	vp46		rc://*/ta/man/translate/figs-metaphor	γευσαμένους	1	Here the author again uses the word **tasted** figuratively. Express the meaning the same way you did in the previous verse ([6:4](../06/04.md)). Alternate translation: “who had experience of” or “who participated in”
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”
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”
6:6	fcrq		rc://*/ta/man/translate/figs-infostructure	καὶ παραπεσόντας, πάλιν ἀνακαινίζειν	1	If you decided to move “{it is} impossible” from [6:4](../06/04.md) 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”
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”
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”
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”
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”
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.
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,”
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”
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”
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”
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”
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”
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”
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”
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”
6:8	eb6p		rc://*/ta/man/translate/writing-pronouns	ἧς	1	Here, the word **which** could refer to: (1) the “land,” which the author mentioned in [6:7](../06/07.md). Alternate translation: “of which land” (2) the **curse**. This would mean that the final result of the curse is that the land is “burned.” Alternate translation: “of which curse”
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”
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”
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”
6:9	jt3k		rc://*/ta/man/translate/figs-explicit	τὰ κρείσσονα καὶ	1	Here the author does not clarify what he is comparing the audience to when he says that he is convinced of **things {that are} better**. He implies they are doing **better** than the people he mentioned in [6:4–6](../06/04.md), the people who have stopped believing in the gospel and have “fallen away.” If 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”
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”
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”
6:9	vq5g		rc://*/ta/man/translate/grammar-connect-logic-contrast	εἰ καὶ οὕτως λαλοῦμεν	1	Here, the phrase **even if we speak thus** contrasts what the author has said in this verse with the warning he has given in [5:11–6:8](../05/11.md). If 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”
6:9	jou5		rc://*/ta/man/translate/writing-pronouns	οὕτως	1	Here, the word **thus** refers back to the warnings that the author has given in [5:11–6:8](../05/11.md). If it would be helpful in your language, you could make what **thus** refers to explicit. Alternate translation: “with words of warning” or “such warnings”
6:10	ouxh		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces more explanation about why the author is “convinced of things that are better” concerning his audience ([6:9](../06/09.md)). If 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”
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”
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”
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”
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”
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”
6:11	abfz		rc://*/ta/man/translate/figs-explicit	τὴν αὐτὴν & σπουδὴν	1	Here the author could want the audience to have **diligence** that is **the same** as: (1) the **diligence** that they have shown in the past. Alternate translation: “consistent diligence” (2) how they have “demonstrated” love (See: [6:10](../06/10.md)). Alternate translation: “diligence, just as you demonstrate love,”
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”
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”
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”
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](../05/11.md). Alternate translation: “you might not become slow” or “you might not become people who avoid doing what you should”
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”
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”
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”
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”
6:13	afl4		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces more explanation about the “promises” that the author mentioned in the previous verse ([6:21](../06/21.md)). If 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:”
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](../06/14.md)). If possible, leave what God **promised** vague or unclear in this verse. Alternate translation: “having made a promise”
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”
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”
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)”
6:14	ymh2		rc://*/ta/man/translate/writing-quotations	λέγων	1	Here the author quotes what God said to Abraham. These words are recorded in [Genesis 22:17](../gen/22/17.md). Since the author introduces this quotation as words that God said to Abraham, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “promising” or “telling him”
6:14	ccpr			εἰ μὴν	1	Here God uses emphatic language to show that he will **most certainly** do what he is promising to do. Use a form in your language that emphasizes God’s promise to **bless** and **multiply** Abraham. Alternate translation: “surely” or “without doubt”
6:14	fauw		rc://*/ta/man/translate/figs-yousingular	σε	-1	Because God is speaking to one person (Abraham), **you** is singular here.
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”
6:15	f3cs		rc://*/ta/man/translate/figs-explicit	οὕτως	1	Here, the phrase **in this way** could refer back to: (1) how God guaranteed what he promised (See: [6:13–14](../06/13.md)). Alternate translation: “as God promised” (2) how Abraham had “faith and patience” (See: [6:12](../06/12.md)). Alternate translation: “as one who had faith and patience”
6:15	li7e		rc://*/ta/man/translate/figs-explicit	μακροθυμήσας	1	Here the author refers to how Abraham was 75 years old when God first made the **promise** to him (See: [Genesis 12:1–4](../gen/12/01.md)), and he was 100 years old when Sarah gave birth to his son Isaac (See: [Genesis 21:1–5](../gen/21/01.md). So, Abraham **patiently waited** for 25 years before God gave him what he had promised. If 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”
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”
6:16	ib90		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces further explanation of how “swearing” by someone works (See: [6:13](../06/13.md) especially). If it would be helpful in your language, you could express the idea with a comparable word or phrase. Alternate translation: “About swearing,” or “Indeed,”
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”
6:16	oftr		rc://*/ta/man/translate/figs-explicit	κατὰ τοῦ μείζονος ὀμνύουσιν	1	Here, just as in [6:13](../06/13.md), the author refers to how people often “swore by” someone else. The other person needed to be someone important and powerful enough to guarantee or enforce what the person who swore promised to do. If 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”
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”
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”
6:17	jq1k		rc://*/ta/man/translate/grammar-connect-words-phrases	ἐν ᾧ	1	Here, the word **which** refers back to how humans “swear” with an **oath** (See: [6:16](../06/16.md)). The phrase **in which** means that what the author speaks about in this verse happens in that same context or way. In other words, God used an **oath**, just like humans do. If 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”
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”
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”
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”
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”
6:18	hohu		rc://*/ta/man/translate/figs-explicit	διὰ δύο πραγμάτων ἀμεταθέτων	1	Here, the phrase **two unchangeable things** refers to God’s “promise” and his “oath” (See: [6:17](../06/17.md)). Both “promise” and “oath” contain binding words that no one can change. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “by an unchangeable oath and promise”
6:18	hy89			ἐν οἷς ἀδύνατον ψεύσασθαι τὸν Θεόν	1	Alternate translation: “concerning which God could never lie”
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”
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”
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”
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”
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”
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”
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](../06/18.md)). If it would be helpful in your language, you could make explicit that **which** refers “the hope.” Alternate translation: “which hope”
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”
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”
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”
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”
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](../exo/26/33.md) and [Leviticus 16:2](../lev/16/02.md). The **curtain** blocks this area off from the rest of the sanctuary. If 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”
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”
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”
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”
6:20	zgj6			κατὰ τὴν τάξιν Μελχισέδεκ	1	Here the author uses the same words he used in [5:6](../05/06.md), [10](../05/10.md). You should translate this phrase in exactly the same way as you did in those verses.
7:intro	y8j3				0	# Hebrews 7 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n     * Teaching: Melchizedek the priest (7:1–10)\n     * Teaching: The Son is high priest in the order of Melchizedek (7:11–28)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [7:17](../07/17.md), [21](../07/21.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### High priests\n\nIn this chapter, the author frequently discusses high priests. He speaks about their “order,” which refers to the requirements, system, and service that go along with being a priest in that “order.” He focuses on two “orders.” First is the order of Aaron, made up of priests who are descended from Levi. These priests are required by Moses’ law and must offer sacrifices for themselves as well as for the rest of the people since they also sin. Also, each priest eventually dies and must be replaced by another. Second is the order of Melchizedek, made up of priests who have an “indestructible life.” This order only includes Melchizedek and Jesus. Jesus only offers sacrifices for the sins of other people, since he does not sin. Also, he never dies, so he can be a priest forever. Consider how to refer to these two different kinds of priests in this chapter. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/highpriest]])\n\n### Melchizedek\n\nIn this chapter, the author refers to Melchizedek as he is described in [Genesis 14:18–20](../gen/14/18.md), including how the story does not mention his father, mother, birth, or death. Scholars debate whether the author thought that Melchizedek was a supernatural being such as an angel, or whether the author simply describes the character Melchizedek without referring to the historical person named Melchizedek. What is clear is that the author thinks that Melchizedek was “made like” Jesus, not the other way around (See: [7:3](../07/03.md)). In other words, the author speaks about Melchizedek because the description of him in Genesis is a helpful way to think about Jesus. Since Melchizedek was greater than Abraham, Jesus, whom Melchizedek is like, is greater than Abraham’s descendants who became priests. (See: [[rc://*/tw/dict/bible/names/melchizedek]])\n\n### Tithes\n\nIn [7:1–10](../07/01.md), the author refers multiple times to giving and collecting “tithes” or “a tenth.” These words refer to the practice of separating out one tenth of what a person earned or grew and giving it to someone else. In the law that God gave through Moses, the Israelites were required to give a “tenth” or “tithe” to priests. This enabled the priests to perform their service without having to do other work. The author uses the “tithes” language to show that Abraham, Levi’s great-grandfather, paid a “tithe” to Melchizedek. That means that the descendants of Abraham who received “tithes” actually paid “tithes” through Abraham to Melchizedek. In the author’s argument, this shows that Melchizedek and his priesthood are greater than Levi and his priesthood. (See: [[rc://*/tw/dict/bible/other/tenth]])\n\n### “Swearing” and the “oath”\n\nJust as in chapter 6, the author refers multiple times to “swearing” and using an “oath.” In this context, “swearing” refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. The author implies that words spoken with an “oath” have more significance or indicate something greater than words without an “oath.” If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://*/tw/dict/bible/other/oath]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The “loin” of Abraham\n\nIn [7:5](../07/05.md), [10](../07/10.md), the author refers to the “loin” of Abraham. This word is a polite way to refer to the male sexual organ. In [7:5](../07/05.md), the author’s point is that all the Israelites are descended from Abraham, since they all come from his “loin.” In [7:10](../07/10.md), the author’s point is that Levi, the great-grandson of Abraham, could be considered to be inside Abraham’s “loin” before Abraham and Sarah had their son, Isaac. In the author’s culture, one could speak of the descendants of a man as if they were inside the man’s sexual organ. Consider natural ways to express these ideas in your language, and see the notes on these two verses.
7:1	mwy8		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	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”
7:1	rfc9		rc://*/ta/man/translate/translate-names	Σαλήμ	1	The word **Salem** is the name of a city that existed somewhere in the middle of what is now Israel. Some scholars think that it is another name for the city of Shechem, while other scholars think it is another name for the city of Jerusalem. Since our author is referring directly to [Genesis 14:18](../gen/14/18.md), you should preserve this name as much as possible.
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](../gen/14/18.md). 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”
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”
7:1	rx36		rc://*/ta/man/translate/figs-explicit	Ἀβραὰμ ὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέων	1	The phrase **the slaughter of the kings** refers to a story in [Genesis 14:1–16](../gen/14/01.md). Four **kings** conquered a city in which Abraham’s nephew was living, and they captured his nephew. Abraham took the fighting men that he had, and he conquered and “slaughtered” the armies of these four **kings**. He recovered all the valuable things that these **kings** had taken, including his nephew. When he was going back home after defeating the **kings**, he met **Melchizedek**. If your readers would need to know more about this background than the author states explicitly, you could include some extra information in your translation, or you could use a footnote to explain the story. Alternate translation: “Abraham, who was returning from the battle in which he defeated the four kings who had kidnapped his nephew,”
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”
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—”
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”
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”
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,’”
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”
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”
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”
7:2	bm11		rc://*/ta/man/translate/translate-names	Σαλήμ	1	The word **Salem** refers to the same city that the author mentioned in [7:1](../07/01.md). Translate it the same way you did there.
7:3	q4eh		rc://*/ta/man/translate/figs-explicit	ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς τέλος ἔχων	1	Here the author is describing the character “Melchizedek” as he appears in [Genesis 14:18–20](../gen/14/18.md). The author of that story does not mention anything about Melchizedek’s parents, how old he was, when he was born, or when he died. This is unusual, especially since priests usually needed to be the children of priests. The author of Hebrews probably did not think that Melchizedek was a supernatural being. Instead, he uses the character “Melchizedek” from the Old Testament story to help his audience understand Jesus better. If 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”
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”
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”
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.
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”
7:4	iyvq			θεωρεῖτε	1	Alternate translation: “observe” or “see”
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”
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”
7:5	l29w		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ οἱ μὲν	1	Here, the word **indeed** indicates that the author is introducing the first half of a contrast (the second half of the contrast is in [7:6](../07/06.md)). If 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”
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”
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”
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,”
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”
7:5	wash		rc://*/ta/man/translate/figs-explicit	ἐντολὴν ἔχουσιν & κατὰ τὸν νόμον	1	Here the author refers specifically to the law that God gave through Moses. He probably is thinking about the **command** about Levites and tithes in [Numbers 18:21–24](../num/18/21.md). If 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”
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”
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”
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”
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”
7:6	bg0k		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **But** introduces the second half of the contrast. The first half is in the previous verse ([7:5](../07/05.md)). If 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,”
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,”
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”
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,”
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”
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”
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”
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,”
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”
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”
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”
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](../gen/14/18.md). Alternate translation: “God testifies about him” or “Moses testifies about him”
7:8	c9zz		rc://*/ta/man/translate/figs-explicit	μαρτυρούμενος ὅτι ζῇ	1	Here, just as in [7:3](../07/03.md), the author is describing the character “Melchizedek” as he appears in [Genesis 14:18–20](../gen/14/18.md). The author of that story does not mention anything about Melchizedek’s death. If 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”
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”
7:9	odg8		rc://*/ta/man/translate/figs-explicit	δι’ Ἀβραὰμ & δεδεκάτωται	1	Here the author refers to how Abraham **paid a tithe** to Melchizedek, an event the author has already mentioned (See: [7:4](../07/04.md)). If 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”
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”
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”
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”
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”
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”
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”
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”
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”
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,”
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,”
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”
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.”
7:11	kmfw		rc://*/ta/man/translate/figs-explicit	κατὰ τὴν τάξιν Μελχισέδεκ, ἕτερον ἀνίστασθαι ἱερέα, καὶ οὐ κατὰ τὴν τάξιν Ἀαρὼν λέγεσθαι?	1	Here the author is referring back to the words that he quoted in [5:6](../05/06.md) from [Psalm 110:4](../psa/110/04.md): “You are a priest forever, after the order of Melchizedek.” It is these words that “say” that Jesus is a priest **according to the order of Melchizedek* and not **according to the order of Aaron**. If 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”
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”
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”
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](../psa/110/04.md). Alternate translation: “for the psalm not to identify him to be” or “for God not to say that he is”
7:12	wawz		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces further explanation and support for the idea that the “basis” of the **law** is the **priesthood** (See: [7:11](../07/11.md)). The author’s point is that, because a **change of the law** occurs whenever the **priesthood is changed**, that means that the **priesthood** must be the basis for the **law**. If 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,”
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”
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”
7:13	mwx4		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces support for what the author has implied: there has indeed been a change in the priesthood (See: [7:11–12](../07/11.md)). If 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”
7:13	k9zi		rc://*/ta/man/translate/writing-pronouns	ἐφ’ ὃν & λέγεται ταῦτα & μετέσχηκεν	1	Here, the words **he** and **whom** both refer to Jesus, to whom the author has applied the words of [Psalm 110:4](../psa/110/04.md). The author does not refer to Jesus by name here, because he uses “the Lord” in the next verse and because he emphatically uses Jesus’ name in [7:22](../07/22.md). If possible, refer to Jesus here as indirectly as the author does. If you must clarify to whom **he** and **whom** refer, you could use a word or phrase that directly identifies Jesus. Alternate translation: “the Lord about whom these things are said belongs to” or “Jesus, about whom these things are said, belongs to”
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](../psa/110/04.md). Alternate translation: “about whom God said these things” or “about whom we read these things in the psalm”
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”
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”
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,”
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”
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”
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”
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”
7:15	jn1p			καὶ περισσότερον ἔτι κατάδηλόν ἐστιν	1	Here, the phrase **still even more obvious** is a stronger form of the phrase “{it is} obvious” in [7:14](../07/14.md). The author’s point is that everyone must acknowledge that **this** (See: the previous note) is true, given that the following **if** statement is also true. If 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”
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”
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,”
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”
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](../07/11.md). If possible, use similar but not identical words here. The word **likeness** emphasizes similar behavior and identity, while “order” emphasizes similar requirements and duties. Alternate translation: “much like how Melchizedek was a priest” or “with a priesthood much like Melchizedek’s priesthood”
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”
7:16	nt6b		rc://*/ta/man/translate/writing-pronouns	ὃς & γέγονεν	1	Here, the word **who** refers back to the phrase “another priest” in the previous verse ([7:15](../07/15.md)). If 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”
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”
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”
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”
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”
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”
7:16	m4kl		rc://*/ta/man/translate/figs-explicit	ζωῆς ἀκαταλύτου	1	Here, the phrase **indestructible life** refers to how Jesus died but then resurrected and is alive again. The phrase also explains what being a priest “forever” (See: [Psalm 110:4](../psa/110/04.md)) means. The author will cite this psalm again in the following verse. If 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”
7:17	xmj8		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces the evidence or proof that Jesus has become a priest “according to the power of an indestructible life” (See: [7:16](../07/16.md)). If 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”
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](../psa/110/04.md). Alternate translation: “God is testifying” or “the psalm is testifying”
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](../psa/110/04.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “it is being testified in the Scriptures”
7:17	g6zd			σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ	1	Since the author repeats here the same words that he quoted in [5:6](../05/06.md), you should translate these words in exactly the same way as you did in that verse.
7:18	bzht		rc://*/ta/man/translate/grammar-connect-words-phrases	μὲν γὰρ	1	Here, the word **For** introduces an explanation of what the quote in the previous verse means. The phrase **on the one hand** signals to the audience that this explanation has two parts. The second part begins with “on the other hand” in [7:19b](../07/19.md). If 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](../07/19.md) fits with what you choose here. Alternate translation: “First then”
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”
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”
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”
7:19	t5w7		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **for** introduces support for how the “former commandment” is “weak and useless” (See: [7:18](../07/18.md)). If 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”
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”
7:19	otzd		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the phrase **on the other hand** introduces the second part of the author’s explanation. Make sure you translate this phrase so that it works well with how you translated “on the one hand” in [7:18](../07/18.md). Alternate translation: “and second, there”
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”
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”
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,”
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](../07/22.md). 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”
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”
7:20	vf69		rc://*/ta/man/translate/figs-explicit	οὐ χωρὶς ὁρκωμοσίας	1	Here the author again refers to [Psalm 110:4](../psa/110/04.md), which states that the Lord “swears” that “you are a priest forever.” The author quotes this psalm again in the following verse. If 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”
7:20	v343		rc://*/ta/man/translate/figs-infostructure	ὁρκωμοσίας, οἱ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες,	1	Here the author begins a comment about the **oath** and priests. This comment continues to the end of [7:21](../07/21.md). The ULT has used em-dashes to make it clear that these words are extra information that explain **not without swearing an oath**. If 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](../07/22.md). Alternate translation: “swearing an oath—by the way, they indeed without swearing an oath are become priests”
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](../07/21.md). 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”
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”
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”
7:21	q1vm		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **but** introduces the second part of the author’s explanation. Make sure you translate this word so that it works well with how you translated “indeed” in [7:20](../07/20.md). Alternate translation: “but on the other hand,”
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](../07/20.md)). Alternate translation: “he became a priest with”
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”
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](../psa/110/04.md). Since the author introduces the quotation as words that God has said to Christ, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “through the one speaking these words to him”
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”
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”
7:21	e5v1			σὺ ἱερεὺς εἰς τὸν αἰῶνα	1	Since the author repeats here the same words that he quoted in [7:17](../07/17.md) (although he does not include the phrase “according to the order of Melchizedek”), you should translate these words in exactly the same way as you did in that verse.
7:22	h462		rc://*/ta/man/translate/grammar-connect-words-phrases	κατὰ τοσοῦτο	1	Here, the phrase **according to so much more** introduces the second half of the comparison that the author began in the first part of [7:20](../07/20.md). The comparison indicates that the difference in greatness between a priesthood with an oath and a priesthood without an oath is comparable to the difference in greatness between the covenants 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”
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”
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](../07/24.md) so that it fits with what you do here. Alternate translation: “Now on the one hand, the ones having become” or “First, the ones having become”
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”
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”
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”
7:24	ywjc		rc://*/ta/man/translate/grammar-connect-words-phrases	ὁ δὲ	1	Here, the words **but** and **on the other hand** introduce the second part of the contrast that the author began in [7:23](../07/23.md). Make sure you express the idea here in a way that matches how you introduced the first half of the contrast in the previous verse. Alternate translation: “and on the other hand, he” or “but second, he”
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”
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](../07/16.md): 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”
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”
7:25	a4gg		rc://*/ta/man/translate/grammar-connect-logic-result	ὅθεν	1	Here, the phrase **because of which** introduces a conclusion based on the fact that Jesus has “the permanent priesthood” ([7:24](../07/24.md)). If 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”
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](../04/16.md). Alternate translation: “the ones going before God”
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”
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”
7:26	p677		rc://*/ta/man/translate/writing-pronouns	τοιοῦτος & ἀρχιερεύς	1	Here, the word **such** could refer: (1) back to what the author said in the previous verses about how Jesus has a “permanent priesthood” and can “save completely” (See: [7:24–25](../07/24.md)). Alternate translation: “that kind of high priest” (2) ahead to what the author will say in this and the following verses about the kind of high priest that Jesus is. Alternate translation: “the kind of high priest I am about to describe”
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”
7:26	xxf1			κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν	1	Here, the phrase **separated from the sinners** could refer to: (1) how Jesus is distinct from or different than **the sinners**. Alternate translation: “not one of the sinners” or “distinct from the sinners” (2) how Jesus does not come into contact with **sinners** because he is now **higher than the heavens**. Alternate translation: “dwelling far away from sinners” or “not coming into contact with the sinners”
7:26	cmq1		rc://*/ta/man/translate/figs-explicit	ὑψηλότερος τῶν οὐρανῶν γενόμενος	1	Many people in the author’s culture believed that the space that they called “heaven” contained multiple layers or spheres of individual heavens. The author has already used the plural **heavens** in [4:14](../04/14.md). Here, the author uses this language without clarifying how many heavens there are. The main point is that Jesus is **higher than the heavens**. This could mean that: (1) Jesus is in the highest heaven, **higher** than all the other **heavens**. Alternate translation: “having come to the highest place in the heavens” (2) Jesus has gone beyond all the **heavens**. This could be a metaphor for how greatly God has honored him, or it could mean that Jesus has left the creation. Alternate translation: “having become more exalted than the heavens” or “having gone beyond the heavens”
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”
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”
7:27	jdb8			πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ	1	Here the author uses words and ideas that are very similar to what he used in [5:3](../05/03.md). They are not the same words, but the main idea is very similar. Consider referring to that verse when you translate these words.
7:27	qnj1		rc://*/ta/man/translate/grammar-connect-time-sequential	πρότερον & ἔπειτα	1	Here, the words **first** and **then** indicate sequence in time. In other words, only after making an offering **on behalf of his own sins** does the high priest do so **{on behalf of} those of the people**. If 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”
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”
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”
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”
7:28	e8a6		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a summary statement for what the author has argued in [7:18–27](../07/18.md). If 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,”
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”
7:28	il92		rc://*/ta/man/translate/figs-explicit	ὁ νόμος & ὁ λόγος & τῆς ὁρκωμοσίας, τῆς μετὰ τὸν νόμον	1	Here, the phrase **the law** refers to the **law** that God gave to Israel through Moses. The phrase **the word of the swearing of an oath** refers to what God had the author of [Psalm 110:4](../psa/110/04.md) write down. The psalm was written **after** the law, which means that it can overrule what the **law** required. If 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”
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”
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”
7:28	lboj		rc://*/ta/man/translate/figs-personification	ὁ λόγος & τῆς ὁρκωμοσίας, τῆς μετὰ τὸν νόμον, Υἱόν	1	Just as with **law**, the author speaks of **the word of the swearing of an oath** as if it were a person who could “appoint” someone. He speaks in this way to indicate that the **Son** fulfill what God “swore” in [Psalm 110:4](../psa/110/04.md). If 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”
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”
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”
7:28	msa4		rc://*/ta/man/translate/guidelines-sonofgodprinciples	Υἱόν	1	The word **Son** is an important title for Jesus, the Son of God.
7:28	r5lc			εἰς τὸν αἰῶνα τετελειωμένον	1	Here, the phrase **having been made perfect forever** could refer to: (1) who the **Son** is. Alternate translation: “who has been made perfect forever” (2) something that happened before the **Son** became a high priest. Alternate translation: “after he was made perfect forever”
7:28	fkl3		rc://*/ta/man/translate/figs-activepassive	τετελειωμένον	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who is **made perfect** rather than 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”
8:intro	ks94				0	# Hebrews 8 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n* Teaching: The ministry of the Son (8:1–6)\n* Teaching: The new covenant (8:7–13)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [8:8–12](../08/08.md), which the author quotes from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### New covenant\n\nIn [8:6–13](../08/06.md), the author refers to a “second,” “better,” 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](../jer/31/31.md). This new covenant is “mediated” through Jesus the Son ([8:6](../08/06.md)), and when God initiated this covenant, the “first covenant” (the one God made with the Israelites through Moses) became “old” or “obsolete” ([8:13](../08/13.md)). In your translation, use words or phrases that refer to an agreement or formal contract between people or groups. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### The heavenly sanctuary\n\nIn [8:1–2](../08/01.md), the author refers to how Jesus sat down at the right side of God’s throne and is a “servant of the holy place and the true tabernacle.” Most likely, the author considers the throne where Jesus sat down to be inside this heavenly sanctuary. Scholars debate whether “holy place” and “true tabernacle” are two different names for the same thing or whether the “holy place” is the most sacred area inside the “true tabernacle.”  Either way, these names refer to the sanctuary in heaven where Jesus acts as a high priest. You should refer to the heavenly sanctuary with the same words that you use to refer to the earthly sanctuary. (See: [[rc://*/tw/dict/bible/kt/tabernacle]] and [[rc://*/tw/dict/bible/kt/holy]])\n\n## Important Figures of Speech in this Chapter\n\n### The “house” of Israel or Judah\n\nIn [8:8](../08/08.md) and [8:10](../08/10.md), 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](../08/10.md), the “house of Israel” refers to all the Israelites. In [8:8](../08/08.md), the “house of Israel” and the “house of Judah” refer to the two different kingdoms that the original kingdom of Israel split into. In both cases, the quotation is referring to all the Israelites. Consider using a natural way to refer to a group of people who belong together. (See: [[rc://*/tw/dict/bible/other/house]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Was Jesus a priest when he lived and died on earth?\n\nIn [8:4](../08/04.md), the author argues that Jesus would not be a priest if he were on earth. His basis for this claim seems to be that God has already appointed priests to offer sacrifices on earth. Scholars frequently debate whether the author of Hebrews claims that Jesus served as a priest when he obeyed 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]])\n\n### What is the “fault” in the first covenant?\n\nIn [8:7](../08/07.md), the author implies that the “first covenant” was not “faultless.” However, in [8:8](../08/08.md), he claims that God finds “fault” with “them,” that is, the Israelites who received that covenant. Most likely, the “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.
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,”
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”
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”
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](../07/26.md). 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”
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”
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”
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”
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”
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”
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”
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”
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”
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](../08/01.md) about how Christ is a high priest. This explanation continues in the following verses and compares and contrasts Christ with the Levitical priests. If 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”
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”
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”
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](../05/01.md). Alternate translation: “sacrifices” or “things presented to God”
8:3	qqnm			ἀναγκαῖον ἔχειν & καὶ τοῦτον	1	Alternate translation: “this one also must have” or “God requires this one also to have”
8:3	jcmr		rc://*/ta/man/translate/writing-pronouns	τοῦτον	1	Here, the phrase **this one** refers back to Jesus, whom the author described in [8:1–2](../08/01.md). If 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,”
8:4	p2v6		rc://*/ta/man/translate/grammar-connect-logic-result	οὖν	1	Here, the word **Now** introduces an inference based on the claim that priests offer **gifts and sacrifices** ([8:3](../08/03.md)). The author’s 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,”
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”
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”
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](../08/01.md)). 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”
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”
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”
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”
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](../08/02.md). If it would be helpful in your language, you could express this idea more explicitly. Alternate translation: “of the heavenly tabernacle”
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”
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”
8:5	qb7g		rc://*/ta/man/translate/figs-explicit	μέλλων ἐπιτελεῖν τὴν σκηνήν	1	Here the author refers to how God revealed to Moses what the **tabernacle**, the sanctuary that the Israelites used when they were in the desert, should be like. Moses then told the Israelites how to **complete the tabernacle**. You can read the instructions that God gave to Moses about the tabernacle and its service in [Exodus 25–30](../exo/25/01.md). If 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”
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](../exo/25/40.md). 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”
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.
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”
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”
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”
8:5	j3tz		rc://*/ta/man/translate/figs-explicit	ἐν τῷ ὄρει	1	Here, the word **mountain** refers to Mount Sinai. Moses climbed up this mountain to meet God and receive God’s promises and commands for the Israelites. You can read about Moses climbing up Mount Sinai in [Exodus 19](../exo/19/01.md) and [Exodus 24](../exo/24/01.md). 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”
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](../08/04.md). The word **now** does not refer to time here. If it would be helpful in your language, you could use a word or phrase that introduces reality in contrast to a hypothetical situation. Alternate translation: “In reality, though,” or “As it really is,”
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”
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”
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”
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”
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”
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”
8:7	obo7		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces support for what the author has claimed about how the covenant that Jesus mediates is “better” (See: [8:6](../08/06.md)). If 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”
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”
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”
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”
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”
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”
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](../08/07.md)). 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”
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”
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](../jer/31/31.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “God spoke”
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”
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”
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”
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”
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”
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”
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”
8:9	rol1		rc://*/ta/man/translate/figs-explicit	ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν, ἐξαγαγεῖν αὐτοὺς ἐκ γῆς Αἰγύπτου	1	Here God refers to how he delivered the Israelites from slavery in Egypt. You can read the story in [Exodus 5–14](../exo/05/01.md). If 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”
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”
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”
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”
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”
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”
8:9	a9r8		rc://*/ta/man/translate/figs-123person	λέγει Κύριος	1	Here, just as in [8:8](../08/08.md), the author has God speaking about himself in the third person. He uses this form because the quotation uses the third person to speak about God and the author claims that God speaks the quotation. If it would be helpful in your language, you could clarify that God is speaking about himself. Alternate translation: “I, the Lord, say”
8:10	guov		rc://*/ta/man/translate/grammar-connect-words-phrases	ὅτι	1	Here, the word **For** introduces a description of the new covenant in contrast to the old covenant that God described in [8:9](../08/09.md). This description of the new covenant continues through [8:11–12](../08/11.md). If 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”
8:10	z7wf			διαθήσομαι	1	Alternate translation: “I will set up”
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”
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”
8:10	du3y		rc://*/ta/man/translate/figs-123person	λέγει Κύριος	1	Here, just as in [8:8–9](../08/08.md), the author has God speaking about himself in the third person. He uses this form because the quotation uses the third person to speak about God and the author claims that God speaks the quotation. If it would be helpful in your language, you could clarify that God is speaking about himself. Alternate translation: “I, the Lord, say”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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.
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”
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”
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,”
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”
8:12	w69r			ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν	1	Alternate translation: “I will mercifully deal with their unrighteousness”
8:12	cu1b		rc://*/ta/man/translate/figs-abstractnouns	ταῖς ἀδικίαις αὐτῶν	1	If your language does not use an abstract noun for the idea behind **unrighteousness**, you could express the idea by using an adjective such as “unrighteous” or an adverb such as “unrighteously.” Alternate translation: “toward the unrighteous things they have done” or “toward how they have acted unrighteously”
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”
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”
8:13	pzqj		rc://*/ta/man/translate/writing-quotations	ἐν τῷ λέγειν, καινὴν	1	Here the author refers back to how the quotation used the word **new** to describe the “new covenant” (See: [8:8](../08/08.md)). Use a natural form in your language for referring back to a specific word that was quoted. Alternate translation: “By using the word ‘new’ for this new covenant,”
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”
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”
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”
8:13	v2tt			ἐγγὺς ἀφανισμοῦ	1	Alternate translation: “is going to disappear soon”
9:intro	p8vy				0	# Hebrews 9 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n* Teaching: Old and new ministries (9:1–10:18)\n\n## Special Concepts in this Chapter\n\n### The earthly tabernacle\n\nIn [9:1–10](../09/01.md), the author describes and evaluates the earthly tabernacle. When the author wrote this letter, there was a temple in Jerusalem, and the tabernacle no longer existed. So his descriptions are based on the Old Testament only, not on personal experience. The tabernacle was a large tent divided into two parts: the outer Holy Place and the inner Most Holy Place. This tabernacle contained an “ark,” in which God had the people store important objects. God was 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]])\n\n### The heavenly sanctuary\n\nIn [9:11](../09/11.md), the author refers again to a “tabernacle” and “holy places.” As in the case of [8:1–2](../08/01.md), 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](../09/23.md). 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](../08/01.md) and [9:11–12](../09/11.md). See the specific verses for translation options. Make sure that you refer to the heavenly sanctuary with the same or similar words that you use to refer to the earthly sanctuary. (See [[rc://*/tw/dict/bible/kt/tabernacle]] and [[rc://*/tw/dict/bible/kt/heaven]])\n\n### Old covenant offerings and rituals\n\nThe author refers to multiple different rituals and offerings that God commanded Moses and the Israelites to perform.\n * In [9:6](../09/06.md), he refers generally to “service” that the priests would perform in the first section of the tabernacle.\n * In [9:7](../09/07.md), he refers to the Day of Atonement, the special day on which the high priest would enter the inner part of the tabernacle. You can read about the Day of Atonement in [Leviticus 16](../lev/16/01.md).\n * In [9:13](../09/13.md), the author refers to blood of “bulls and goats,” which may be a general statement about animal sacrifices, or it may be another specific reference to the Day of Atonement, which included sacrifices of bulls and goats. He also refers to a “heifer,” which identifies a ceremony related to purification. You can read about this ceremony in [Numbers 19:1–10](../num/19/01.md).\n * In [9:19–21](../09/19.md), the author describes how Moses inaugurated the covenant and the tabernacle. You can read about what he did in [Exodus 24:1–8](../exo/24/01.md).\n\n### Covenant\n\nThe author speaks about “covenants” throughout this chapter. The “new” covenant refers to the agreement that God has made with his people through Jesus. The “first” covenant refers to the agreement that God made with the Israelites through Moses. In the author’s culture, the word translated “covenant” could also be used to refer to a “will,” a 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](../09/16.md). 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]])\n\n### Blood\n\nThroughout this chapter, the author refers to “blood.” This blood always comes from someone or something that has died. Scholars debate what blood symbolizes or represents: the death of the sacrifice, the life of the sacrifice, or something else. 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]])\n\n## Important Figures of Speech in this Chapter\n\n### The “parable” in [9:8–9](../09/08.md)\n\nIn these verses, the author explains what meaning the “Spirit” gives to the earthly tabernacle. While the exact details about what the author means by the “first tent” and the “holy places” are not perfectly clear, what is clear is that the first section of the earthly tabernacle, or perhaps the earthly tabernacle as a whole, indicates how people could not go to the “holy places.” Whether the “holy places” refers to the heavenly sanctuary as a whole, to the second section of the earthly tabernacle, or to the inner part of the heavenly sanctuary, it indicates a place where God is 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](../09/09.md) further explains that this lack of access applies to “the present time,” which is when sacrifices are offered. The details of these two verses are debated by scholars, so for more details, see the notes. If possible, translate these two verses in such a way as to allow for the various possible views.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Where does the altar of incense belong?\n\nIn [9:3–4](../09/03.md), the author places the “incense altar” inside the Most Holy Place. However, [Exodus 30:6](../exo/30/06.md) seems to place the incense altar outside the curtain, in the Holy Place. There are many theories about why the author describes the “incense altar” inside the Most Holy Place. However, 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](../exo/30/06.md) to mean that the altar was in the Most Holy Place, and it is possible that he knew a tradition that put the altar there. It is also possible that he places the altar there for the sake of his argument. (See: [[rc://*/tw/dict/bible/kt/altar]] and [[rc://*/tw/dict/bible/other/incense]])\n\n### Did Moses sprinkle the scroll?\n\nIn [9:19](../09/19.md) 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](../exo/24/01.md). 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.\n\n### Cleansing the heavenly things\n\nIn [9:23](../09/23.md), the author refers to how the “heavenly things” need to be cleansed with “better sacrifices” than those used to cleanse the earthly things. Some scholars think that the heavenly things are perfect and cannot be made impure, so they argue that the “cleansing” refers to inauguration, or they suggest that the “heavenly things” 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]])
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.
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](../09/11.md). If it would be helpful in your language, you could use words that introduce a two-part development. Alternate translation: “on the one hand”
9:1	d3vs			ἡ πρώτη	1	See how you translated **first covenant** in [Hebrews 8:7](../08/07.md).
9:1	pw63		rc://*/ta/man/translate/figs-abstractnouns	εἶχε & δικαιώματα & λατρείας & τε	1	If your language does not use abstract nouns for the ideas behind **regulations** and **worship**, you could express the ideas by using verbs such as “regulate” and “worship.” Alternate translation: “regulated how people worshiped and included”
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](../09/02.md)). If it would be helpful in your language, you could refer more clearly to the entire earthly sanctuary. Alternate translation: “the earthly holy sanctuary”
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](../09/01.md)). 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”
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”
9:2	p34j		rc://*/ta/man/translate/figs-explicit	ἡ πρώτη	1	Here, the phrase **the first one** identifies which part of the **tabernacle** the author is speaking about. The **tabernacle** structure was made up of two rooms or sections. The word **first** refers to the **first** part that a person would enter. The author will describe the second part in [9:3–5](../09/03.md). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the outer room”
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”
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](../exo/25/23.md). 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”
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”
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”
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”
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’”
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”
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”
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”
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’”
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](../exo/30/01.md). 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,”
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](../exo/25/10.md). Use a phrase that refers to a chest or box that has special meaning and importance. Alternate translation: “the special covenantal box that was covered completely all around with gold”
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”
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”
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”
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](../exo/16/32.md). 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”
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”
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](../num/17/01.md). 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”
9:4	q9w3		rc://*/ta/man/translate/figs-explicit	αἱ πλάκες τῆς διαθήκης	1	Here the author refers to two stone **tablets** on which Moses wrote the most important parts of God’s **covenant** with the Israelites. You can read about the **tablets** in [Exodus 34:1–28](../exo/34/01.md). The words on these tablets were the Ten Commandments, which you can find in [Exodus 20:1–17](../exo/20/01.md). If 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”
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”
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](../exo/25/17.md). 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”
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”
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”
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”
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](../09/02.md). 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”
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”
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](../09/01.md). 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”
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”
9:6	vh9r		rc://*/ta/man/translate/figs-explicit	τὴν πρώτην σκηνὴν	1	Here, the phrase **first tabernacle** refers to the **first** or outer section of the **tabernacle**. See how you translated the similar phrase in [9:2](../09/02.md). Alternate translation: “the outer room of the tabernacle”
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”
9:7	vgxd		rc://*/ta/man/translate/figs-explicit	εἰς & τὴν δευτέραν, ἅπαξ τοῦ ἐνιαυτοῦ μόνος ὁ ἀρχιερεύς, οὐ χωρὶς αἵματος, ὃ προσφέρει ὑπὲρ ἑαυτοῦ καὶ τῶν τοῦ λαοῦ ἀγνοημάτων	1	In this verse, the author refers to the festival called the Day of Atonement. On this day, the high priest would enter the most sacred part of the tabernacle and present blood from an animal sacrifice there to atone for the sins of all the Israelites, including himself. You can read about the Day of Atonement in [Leviticus 16](../lev/16/01.md). If 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”
9:7	kmhb		rc://*/ta/man/translate/figs-explicit	τὴν δευτέραν	1	Here, the phrase **second {tent}** refers to the **second** or inner section of the tabernacle. See how you translated the similar phrase in [9:3](../09/03.md). Alternate translation: “the inner room of the tabernacle”
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”
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”
9:8	b4v7		rc://*/ta/man/translate/writing-pronouns	τοῦτο	1	Here, the word **this** could refer: (1) forward to what the author is about to say about **the way of the holy {places}**. Alternate translation: “The following is what” (2) back to what the author has said about when and how the priests enter each part of the earthly tabernacle (See: [9:6–7](../09/06.md)). Alternate translation: “All those things are what”
9:8	btqn		rc://*/ta/man/translate/figs-explicit	τοῦτο δηλοῦντος τοῦ Πνεύματος τοῦ Ἁγίου	1	Here the author’s point is that the **Holy Spirit** explains or clarifies what it means for the priests to serve in a tabernacle in the way that the author has described in [9:6–7](../09/06.md). If 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”
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”
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”
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”
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”
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”
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”
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”
9:9	ojuy		rc://*/ta/man/translate/writing-pronouns	ἥτις	1	Here, the word **which** could refer to: (1) the “first tabernacle” ([9:8](../09/08.md)). Alternate translation: “which first tabernacle is” (2) everything about the earthly “tabernacle” that the author has discussed. Alternate translation: “all of which is”
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”
9:9	eqhz		rc://*/ta/man/translate/writing-pronouns	καθ’ ἣν	1	Here, the word **which** could refer to: (1) the **parable**. In this case, the way that the **gifts and sacrifices** cannot **perfect the worshiper** is part of the **parable**. Alternate translation: “according to which parable” (2) the “first tabernacle” in [9:8](../09/08.md). In this case, the **gifts and sacrifices** are offered in a way that matches the nature of the “first tabernacle.” Alternate translation: “according to which tabernacle”
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](../08/03.md). Alternate translation: “sacrifices” or “things presented to God”
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”
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”
9:10	vzim		rc://*/ta/man/translate/grammar-connect-logic-contrast	μόνον ἐπὶ	1	Here, the phrase **only concerning** introduces what the old covenant could actually accomplish, since the author claimed in the previous verse that it was not able “according to the conscience to perfect the worshiper” ([9:9](../09/09.md)). If 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”
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”
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”
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”
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”
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](../09/01.md). 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,”
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”
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”
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.
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”
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”
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”
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”
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”
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”
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”
9:12	wp9n		rc://*/ta/man/translate/figs-explicit	τὰ ἅγια	1	Here, much as in [9:8](../09/08.md), the phrase **the holy {places}** could refer to: (1) the inner section of the heavenly sanctuary. Alternate translation: “the Most Holy Place in heaven” (2) the entire heavenly sanctuary. Alternate translation: “the heavenly sanctuary”
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”
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”
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”
9:13	tx15		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a further explanation of what Jesus accomplishes with his blood and how he does it. The explanation is in the form of a comparison between what the Levitical priests did (this verse) and what Jesus does ([9:14](../09/14.md)). If 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,”
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 **blood**and **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”
9:13	hklx		rc://*/ta/man/translate/figs-doublet	τράγων, καὶ ταύρων	1	Here the author refers to **goats** and **bulls** as two examples of animals that could be sacrificed so that the Levitical high priest could enter the sanctuary with their **blood**. These were not the only animals that could be sacrificed, and the author is not trying to be exhaustive, which is clear since he refers to “goats and calves” in [9:12](../09/12.md) in the same context. If 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”
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](../num/19/01.md). 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”
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”
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”
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](../09/14.md). 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”
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”
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](../07/16.md) about Jesus’ “indestructible life.” Alternate translation: “by means of his spirit that lives forever”
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”
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”
9:14	rkh4		rc://*/ta/man/translate/figs-explicit	τὴν συνείδησιν ὑμῶν	1	Here, in contrast to the word “flesh” in [9:13](../09/13.md), the word **conscience** refers to inner part of a person. If it would be helpful in your language, you could use a word or phrase that refers to internal cleansing. Alternate translation: “your inner part”
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.
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”
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”
9:14	suu7		rc://*/ta/man/translate/figs-idiom	Θεῷ ζῶντι	1	Here, much as in [3:12](../03/12.md), 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”
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](../09/14.md). Alternate translation: “since he has done those things, he is a mediator of a new covenant, so that” or “because of that, he is a mediator of a new covenant, so that” (2) forward to the idea that **so that** introduces. Alternate translation: “he is a mediator of a new covenant for this reason: so that” or “he is a mediator of a new covenant so that”
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”
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”
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”
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”
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”
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](../09/12.md). Alternate translation: “as if he had paid a price to free his people from the transgressions”
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](../08/07.md). Alternate translation: “the covenant that God made with his people at first”
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”
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”
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”
9:15	mfzh			λάβωσιν	1	Here the author may be indicating that **the ones called** are able to **receive the promise**: (1) at least partially right now. Alternate translation: “are receiving” (2) in the future. Alternate translation: “will receive”
9:15	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”
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”
9:16	lfsq		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces a further explanation of what the author said in the previous verse ([9:15](../09/15.md)) about “a death” and “a mediator of a new covenant.” If 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,”
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”
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”
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”
9:17	dv7r		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a further explanation of what the author said in the previous verse ([9:16](../09/16.md)) about covenants and death. If 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,”
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”
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”
9:18	lr2e		rc://*/ta/man/translate/grammar-connect-words-phrases	ὅθεν	1	Here, the word **So** introduces the ways in which the **first {covenant}** fits with what the author has said about covenants and death in [9:16–17](../09/16.md). In other words, he uses **So** to introduce the application of the principle he discussed in those verses. If 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,”
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](../09/19.md)). Alternate translation: “God had not even inaugurated the first covenant without blood”
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”
9:18	kq87		rc://*/ta/man/translate/figs-explicit	πρώτη	1	See how you translated this phrase in [8:7](../08/07.md) and [9:15](../09/15.md). Alternate translation: “the covenant that God made with his people at first”
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”
9:19	uupi		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces an important example of what the author said in the previous verse ([9:18](../09/18.md)) about how the “first covenant” was “inaugurated” with “blood.” If it would be helpful in your language, you could use a word or phrase that introduces an example. Alternate translation: “For example,”
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](../exo/24/01.md). 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”
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](../lev/14/01.md). However, it is more likely that the author is referring to the **red wool** and **hyssop** that the priest burned along with a “heifer” to make “ashes” that could be mixed with water and used for cleansing. You can read about this ritual in [Numbers 19:1–10](../num/19/01.md); the author has already mentioned it in [9:13](../09/13.md). 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”
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”
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”
9:19	yfc6		rc://*/ta/man/translate/figs-explicit	μετὰ ὕδατος, καὶ ἐρίου κοκκίνου, καὶ ὑσσώπου	1	Here the author does not state how **Moses** used the **water**, **red wool**, and **hyssop**. The story in [Exodus 24:1–8](../exo/24/01.md) mentions that Moses mixed the blood with **water**, but it does not mention the other two things. 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](../lev/14/01.md). Alternate translation: “mixing it with water and dipping hyssop tied with red wool in it” (2) Moses burned the **red wool** and **hyssop** and mixed them in with the **blood** and **water**. That is what **hyssop** and **red wool** are used for in [Numbers 19:1–10](../num/19/01.md). Alternate translation: “mixing it with water and ashes from red wool and hyssop”
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”
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”
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”
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”
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](../exo/24/08.md). 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”
9:20	k7kh		rc://*/ta/man/translate/writing-pronouns	τοῦτο	1	Here, the word **This** refers to the blood that Moses “sprinkled” (See: [9:19](../09/19.md)). If 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”
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”
9:20	brhx			ἐνετείλατο πρὸς ὑμᾶς	1	Alternate translation: “commanded you to keep”
9:21	k6dm		rc://*/ta/man/translate/figs-explicit	ὁμοίως	1	Here, the phrase **in a similar way** refers back to [9:19](../09/19.md) and the **way** in which Moses sprinkled blood on the scroll and the people. If 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”
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”
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”
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”
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”
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”
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”
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](../09/18.md) 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,”
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”
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”
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](../09/18.md). 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”
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”
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”
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”
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”
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”
9:24	drtu		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **for** introduces a further explanation of what the author said in the previous verse ([9:23](../09/23.md)) about the “heavenly things” and the “better sacrifices.” The explanation continues through [9:25–26](../09/25.md). If 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”
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”
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”
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”
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”
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”
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](../09/24.md)). Alternate translation: “and he entered not”
9:25	rlua		rc://*/ta/man/translate/figs-explicit	ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατ’ ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ	1	Here the author refers to how the **high priest** was required to enter the Most Holy Place every single year to offer blood from sacrifices. You can read about what God required for this Day of Atonement in [Leviticus 16](../lev/16/01.md). If 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”
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”
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](../09/12.md)). 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”
9:26	o42h		rc://*/ta/man/translate/figs-ellipsis	ἐπεὶ ἔδει	1	Here the author does not directly state the basis for his inference (**since**). Instead, he implies that it is a positive version of the negative statement “not in order to offer himself many times” in [9:25](../09/25.md). In other words, the point is that Christ could not make an offering many times, **since** then it would be **necessary for him to suffer many times**. If 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”
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”
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”
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](../08/6.md), which contrasts with the hypothetical situation in [8:4](../08/04.md). Alternate translation: “In reality, though,” or “As it really is,” (2) a contrast with the hypothetical situation earlier in the verse and between the past (what the priests did) and the present (**now**). In this case, the word **now** does refer to time. Alternate translation: “But in the present”
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”
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](../09/24.md)). Alternate translation: “he has appeared in heaven” (2) Jesus’ “appearance” on earth when he became human and died. Alternate translation: “he has appeared on earth”
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”
9:27	hflz		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ καθ’ ὅσον	1	Here, the phrase **And just as** introduces further information (**And**) that includes a two-part comparison. The first part is introduced here by **just as**, while the second part is introduced at the beginning of [9:28](../09/28.md) by “so also.” If 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”
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”
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”
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”
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”
9:28	nwwq		rc://*/ta/man/translate/grammar-connect-words-phrases	οὕτως καὶ	1	Here, the phrase **so also** introduces what the author will compare with humans dying and being judged ([9:27](../09/27.md)). The comparison between humans and **Christ** is about two primary things. First, both die **once**. Second, God’s final decision, either judgment or **salvation**, follows this death at some point. If 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”
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”
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”
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”
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”
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”
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](../04/15.md)). 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”
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”
10:intro	nev1				0	# Hebrews 10 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n* Teaching: Old and new ministries (9:1–10:18)\n6. Summary statement (10:19–25)\n7. Faith and endurance (10:26–12:29)\n* Exhortation: Endure in the faith! (10:26–39)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [10:5–7](../10/05.md), [16–17](../10/16.md), [37–38](../10/37.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The sacrifices that Moses’ law required\n\nIn [10:1–11](../10/01.md), the author points out several reasons why it is clear that the sacrifices that God required the Israelites to offer did not take away sins on their own. First, he states that these sacrifices are a “shadow” of the coming good things. It is the real thing, not the shadow, that takes away sins. Second, these sacrifices needed to be repeated. If they actually took away sin, the author reasons, they would only need to be done once. Third, he argues from the Scriptures that God replaces these sacrifices with Jesus doing God’s will. In this chapter, the author does not spend much time speaking about what those sacrifices actually did accomplish. He only says that they are a “reminder” of sins (See: [10:3](../10/03.md)). See [9:13](../09/13.md) for more information on what the sacrifices actually could accomplish. (See: [[rc://*/tw/dict/bible/other/sacrifice]])\n\n### “Once” versus “repeatedly”\n\nThroughout this chapter, the author states that Christ offered himself once and that his sacrifice has eternal effects. In contrast, he states that the sacrifices that the earthly priests offered happened repeatedly and had limited effects. In your translation, be sure to use words that emphasize the contrast between a single, effective sacrifice and multiple, ineffective sacrifices.\n\n### The “former days”\n\nIn [10:32](../10/32.md), the author refers to the “former days,” which he then goes on to describe in [10:32–34](../10/32.md). This phrase refers to a period of time in the audience’s past, a time when they had just been “enlightened,” which means they had recently believed in Jesus. During this time, they suffered but also persevered and rejoiced in knowing God. The author wishes them to continue to show the endurance and joy they showed during these “former days.” In these verses, use verb tenses and forms that you would normally use for describing what happened in a person’s past.\n\n### “The one coming” in [10:37](../10/37.md)\n\nIn [10:37](../10/37.md), the “one coming” refers to the Messiah, whom the author knows is Jesus. In this context, the Messiah “coming” refers to Jesus’ second coming, not his incarnation. Use words here that could be understood as a reference to Jesus’ second coming.\n\n## Important Figures of Speech in this Chapter\n\n### “Shadow” and “image” in [10:1](../10/01.md)\n\nIn this verse, the law has a “shadow” of the coming good things, which means that the law of Moses gives an outline or vague image of those good things. A “shadow” is not bad, but it is not the thing that casts the shadow. Instead, it just gives a foretaste or a hint of what that thing is. The author uses the word “image” to refer to the thing itself. The author’s point, then, is that the law of Moses provides a hint or foretaste of the coming good things, which are what Christ offers to those who believe in him. That means that the law is good, but if people can have the “image” itself (what Christ gives), they do not need the “shadow” (the law) anymore. See the notes on this verse for translation ideas. (See: [[rc://*/tw/dict/bible/other/shadow]])\n\n### “The curtain, that is, his flesh” in [10:20](../10/20.md)\n\nIn this verse, the phrase “that is, his flesh” can be understood in three main ways.\n(1) it could go with “curtain,” in which case the author is stating that Jesus’ “flesh” is somehow like this “curtain.” It could mean that he needed to live his life in the “flesh” before he could enter the heavenly sanctuary, just like a priest needed to pass through the “curtain” before he could enter the Most Holy Place. Or, it could mean that his “flesh” needed to die before he could enter the heavenly sanctuary, just like a priest needed to penetrate through the curtain to enter the Most Holy Place.\n(2) it could go with the whole clause “which he has inaugurated for us as a fresh and living way.” In this case, the word “through” is implied with “flesh” as well as “curtain,” and the author is saying that Jesus “inaugurated” this way “through” (or “by means of”) his “flesh.”\n(3) it could go with “way,” in which case the author is stating that Jesus’ “way” was his “flesh.” This would most likely mean that the path or “way” that Jesus took to get to the heavenly sanctuary was his earthly life in the “flesh.”\nThe first option makes the most sense of the way the author wrote the words in the sentence, but some scholars argue that the idea it expresses does not match the rest of what the author says. Consider using a construction that could modify either “curtain” or “way” to preserve the ambiguity.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### What sins are those for which there is no longer a sacrifice?\n\nIn [10:26–31](../10/26.md), the author refers to sin which no sacrifice can take away and which God will punish with “fire.” Scholars debate what sin or sins the author is speaking about and whether the people who commit the sin or sins are really Christians or not. What is clear is that this is very serious sin: it involves “trampling” Christ and insulting the Holy Spirit. No one could commit this kind of sin by accident. Further, the word for “sinning” in [10:26](../10/26.md) indicates that the author is thinking about more than one individual act. In your translation, make sure that you refer to a pattern or repeated behavior of sinning. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Old Testament quotations\n\nWhen the author quotes from the Old Testament, he uses a Greek translation that is sometimes different than the original Hebrew version that most modern translations use for the Old Testament. This is particularly obvious in [10:5–7](../10/05.md), which quotes from a Greek version of [Psalm 40:6–8](../psa/40/06.md), and in [10:37–38](../10/37.md), which quotes from a Greek version of [Habakkuk 2:3–4](../hab/02/03.md). Since the author chose to use these forms of the quotations, you should represent the words the author uses, not the words that may be found in an Old Testament you are familiar with. (See: [[rc://*/ta/man/translate/writing-quotations]])
10:1	kwq1		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a new development in the argument that is based on what the author has said in [9:23–28](../09/23.md). If 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”
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”
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”
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”
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”
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”
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”
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”
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.”
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?”
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”
10:2	twab		rc://*/ta/man/translate/writing-pronouns	οὐκ ἂν ἐπαύσαντο	1	Here, the word **they** refers to the “sacrifices” (See: [10:1](../10/01.md)). If 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”
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”
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”
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”
10:3	l5if		rc://*/ta/man/translate/grammar-connect-logic-contrast	ἀλλ’	1	Here, the word **But** introduces what is true, in contrast to the hypothetical situation the author offered in [10:2](../10/02.md). If 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,”
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”
10:4	di8i		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces support for the author’s claim that the sacrifices give a “reminder of sins every year” ([10:3](../10/03.md)). His point here is that the sacrifices cannot **take away sins**, so all they can do is function as a “reminder” of the sins that they do not **take away**. If 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”
10:4	stkp		rc://*/ta/man/translate/figs-explicit	αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας	1	Here, the phrase **blood of bulls and goats** may refer specifically to the offerings performed on the Day of Atonement (See: [Leviticus 16](../lev/16/01.md)). However, the author is also referring in general to **blood** from any sacrifice. You should express the idea in general terms, as the author does. Alternate translation: “blood from animal sacrifices to take away sins”
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”
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”
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](../10/04.md)). 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”
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”
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”
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](../psa/40/06.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “he says to God”
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”
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.
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”
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](../lev/04/01.md). 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”
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.
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”
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”
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:”
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”
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”
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”
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](../10/05.md). 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”
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”
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”
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”
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](../10/05.md)). The word **above** refers to the first part or parts of the quotation. If your readers would misunderstand that the author is requoting the previous quotation to focus on a specific portion of it, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “As he says at the beginning of the quotation”
10:8	rlv8			θυσίας, καὶ προσφορὰς & οὐκ ἠθέλησας	1	These are the same words that the author of the quotation used in [10:5](../10/05.md), although the author of Hebrews has mixed them together with words from [10:6](../10/06.md). Also, he has expressed **Sacrifices and offerings** in plural form instead of singular form. Allowing for these differences, translate these words the same way you did in [10:5](../10/05.md).
10:8	n7kc			ὁλοκαυτώματα, καὶ περὶ ἁμαρτίας & οὐδὲ εὐδόκησας	1	These are the same words that the author of the quotation used in [10:6](../10/06.md), although the author of Hebrews has put them together with words from [10:5](../10/05.md). Translate these words the same way you did in [10:6](../10/06.md).
10:8	d3ek		rc://*/ta/man/translate/figs-activepassive	προσφέρονται	1	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the sacrifices that are **offered** rather than 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”
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”
10:9	oq3t		rc://*/ta/man/translate/writing-quotations	τότε εἴρηκεν	1	Here the author uses **then he had said** to requote a part of the quotation that he introduced earlier (See: [10:5–7](../10/05.md)). The word **then** refers to the later part or parts of the quotation. If 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”
10:9	k5kv			ἰδοὺ, ἥκω τοῦ ποιῆσαι τὸ θέλημά σου	1	These are the same words that the author of the quotation used in [10:7](../10/07.md), although the author of Hebrews omitted some of the words to focus on his point. Translate these words the same way you did in [10:7](../10/07.md).
10:9	kbrw		rc://*/ta/man/translate/writing-pronouns	ἀναιρεῖ	1	Here, the word **He** could refer to: (1) the Messiah, who is the one who speaks the quotation. Alternate translation: “The Messiah takes away” or “The one who is speaking takes away” (2) God the Father. Alternate translation: “God takes away”
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”
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”
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”
10:10	iqki		rc://*/ta/man/translate/figs-explicit	ἐν ᾧ θελήματι	1	Here, the phrase **that will** refers to the word “will” in the quotation (See: “I have come to do your will” in [10:9](../10/09.md)). The phrase **that will** could refer to: (1) God’s will, which Christ accomplishes or does. Alternate translation: “By God’s will that Jesus has done,” (2) Christ doing God’s **will** by offering his **body**. Alternate translation: “By Christ’s obedience to God’s will,”
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”
10:11	x83h		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ & μὲν	1	Here, the word **And** introduces a new development in the argument. The word **indeed** indicates that this development occurs in two contrasting parts. The second part begins with the word “But” at the beginning of [10:12](../10/12.md). If 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,”
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”
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”
10:12	zr61		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Here, the word **But** introduces the second half of the contrast that the author introduced in [10:11](../10/11.md). If 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,”
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”
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”
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”
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](../08/01.md). Alternate translation: “sat down to rule at the right hand of God” or “took the place of honor and authority at the right hand of God”
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](../08/01.md). Alternate translation: “at the right side of God” or “in the honorable place next to God”
10:13	w782		rc://*/ta/man/translate/figs-explicit	ἐκδεχόμενος	1	Here the author does not clarify what Jesus is **waiting** for. He implies that it is his return to earth, which the author has already mentioned in [9:28](../09/28.md). If it would be helpful in your language, you could make it more explicit. Alternate translation: “waiting to return to earth”
10:13	ljg5		rc://*/ta/man/translate/grammar-connect-time-sequential	τὸ λοιπὸν	1	Here, the phrase **from then** refers to a span of time from a previous action (in this case, Jesus “sitting down” as described in [10:12](../10/12.md)) up to and including the present. If 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”
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”
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](../01/13.md). Alternate translation: “until his enemies might be made to kneel before him” or “until his enemies might be conquered and shamed”
10:14	ske9		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces one reason why Jesus is currently “waiting” ([10:13](../10/13.md)). If 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”
10:14	tfmy			τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους	1	Here the author indicates that the Messiah has **perfected** believers once and in the past. He indicates that **being sanctified** is something that believers are still experiencing and that is not yet finished. In your translation, preserve the timing of these two actions. Alternate translation: “he perfected for all time those who are currently being sanctified”
10:14	c298		rc://*/ta/man/translate/figs-idiom	εἰς τὸ διηνεκὲς	1	Here, the phrase **for all time** identifies that something is always true or effective. In other words, there will never be a time when it is not true or effective. If it would be helpful in your language, you could express the idea with a comparable phrase. Alternate translation: “forever” or “permanently”
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”
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](../10/12.md)). 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”
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](../jer/31/33.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “for after he spoke”
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](../10/16.md). The second thing is introduced by “And {then}” at the beginning of [10:17](../10/17.md). Alternate translation: “after he said these words from the Lord” (2) the first part of [10:16](../10/16.md), up to “says the Lord.” The second is introduced by “says the Lord” and continues to the end of [10:17](../10/17.md). Alternate translation: “after the Holy Spirit said”
10:16	s783			αὕτη ἡ διαθήκη ἣν διαθήσομαι πρὸς αὐτοὺς μετὰ τὰς ἡμέρας ἐκείνας, λέγει Κύριος, διδοὺς νόμους μου ἐπὶ καρδίας αὐτῶν, καὶ ἐπὶ τὴν διάνοιαν αὐτῶν ἐπιγράψω αὐτούς	1	These words are part of the quotation from [Jeremiah 31:33](../jer/31/33.md) that the author already quoted in [8:10](../08/10.md). Here, the author repeats the words he used there almost exactly. He changes “with the house of Israel” to “with them,” and he reverses the order in which “hearts’ and “mind” appear. Repeat the words you used in [8:10](../08/10.md), but make these two minor changes.
10:16	xx53		rc://*/ta/man/translate/writing-quotations	τὰς ἡμέρας ἐκείνας, λέγει Κύριος, διδοὺς	1	Here, the phrase **says the Lord** could be: (1) part of the quotation that the “Holy Spirit” says. Alternate translation: “those days, so the Lord says, putting” (2) the introduction to what **the Lord** says “after” the Spirit speaks other words (See: “after having said” in [10:15](../10/15.md)). In this case, **says the Lord** is not part of the quotation but introduces the second half of the quotation, which continues to the end of [10:17](../10/17.md). Alternate translation: “those days,’ then the Lord says, ‘putting”
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](../10/15.md)). In this case, **And {then}** is not part of the quotation but introduces the second half of the quotation. Alternate translation: “And then he says” (2) part of the quotation that the “Lord” says. Alternate translation: “‘And their sins”
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](../jer/31/34.md) that the author already quoted in [8:12](../08/12.md). Here, the author repeats the words he used there almost exactly. He adds **and their lawless deeds** after **sins**, probably to represent the previous clause in [8:12](../08/12.md): “I will be merciful toward their unrighteousness.” Further, he makes “remember” from [8:12](../08/12.md) future tense. Repeat the words you used in [8:10](../08/10.md), but make these two changes.
10:18	pje1		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **Now** introduces an explanation of the words that the author has quoted in [10:16–17](../10/16.md). If 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,”
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”
10:18	w4cd		rc://*/ta/man/translate/writing-pronouns	τούτων	1	Here, the word **these** refers to the “sins” and “lawless deeds” that the author mentioned in [10:17](../10/17.md). If 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”
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”
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”
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](../08/01.md), and perhaps all of [5:1–10:18](../05/01.md). 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”
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”
10:19	vr9d		rc://*/ta/man/translate/grammar-connect-logic-result	ἔχοντες	1	Here, the word **having** introduces a basis or reason for the author’s exhortation to “approach” in [10:22](../10/22.md). If 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”
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”
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”
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”
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”
10:20	aj91		rc://*/ta/man/translate/writing-pronouns	ἣν	1	Here, the word **which** refers to the place of “entering” that the author mentioned in [10:19](../10/19.md). If it would be helpful in your language, you could make explicit that the pronoun refers to the place of “entering.” Alternate translation: “which entrance”
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”
10:20	c3ve		rc://*/ta/man/translate/figs-explicit	διὰ τοῦ καταπετάσματος	1	Here, the phrase **the curtain** refers to the cloth hanging that separates the Most Holy Place from the Holy Place. Scholars debate whether the author considers the **curtain** to be a barrier, a means of access, or simply a dividing line. However you understand the curtain, you should translate the phrase much like you did in [6:19](../06/19.md). Alternate translation: “through the dividing curtain”
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”
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”
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,”
10:21	pkxk			ἱερέα μέγαν	1	Here, the phrase **great priest** could be: (1) a synonym for “high priest.” Alternate translation: “a high priest” (2) a description of the **priest** as **great**, or important and powerful. Alternate translation: “a priest who is great”
10:21	bmh1		rc://*/ta/man/translate/figs-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](../03/06.md). Alternate translation: “in charge of the house”
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](../03/02.md). Alternate translation: “God’s tribe” or “God’s clan”
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”
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](../10/19.md)). This means that they enter into God’s presence. It does not mean that they enter into heaven to be within the sanctuary itself. If 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](../04/16.md). Alternate translation: “let us enter into God’s presence”
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”
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”
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”
10:22	pc1a		rc://*/ta/man/translate/translate-symaction	ῥεραντισμένοι	1	Here the author is probably referring back to the “sprinkling” of blood in [9:18–22](../09/18.md). There, the “sprinkling” inaugurates the covenant and cleanses people and things. The author speaks as if the audience has **been sprinkled** in order to identify them as people who are part of the covenant and who have been purified. If 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”
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”
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”
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](../03/06.md). Alternate translation: “Let us tightly grasp” or “Let us remain in”
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”
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”
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”
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”
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,”
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”
10:25	xej1			μὴ ἐγκαταλείποντες & ἀλλὰ παρακαλοῦντες	1	Here, the phrases **not abandoning** and **exhorting {one another}** introduce two ways in which the audience can accomplish what the author has encouraged them to do in [10:24](../10/24.md). If 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”
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”
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”
10:25	rqfz		rc://*/ta/man/translate/figs-metonymy	τὴν ἡμέραν	1	Here, the word **day** refers to the event of Jesus’ return back to earth (See: [9:28](../09/28.md)). In the Old Testament, the phrase “the day of the Lord” refers to the time when God will judge his enemies and save his people. Here, the author applies that idea of the **day** to Jesus’ return. If 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”
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”
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](../10/23.md)), “stimulate” one another to “love and good works” ([10:24](../10/24.md)), and “meet together” and “exhort one another” (See: [10:25](../10/25.md)). If 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,”
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”
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”
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”
10:26	l7sv		rc://*/ta/man/translate/figs-explicit	οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία	1	Here the author means that, once Christ has offered himself as a sacrifice, there are no other effective offerings (See: [10:18](../10/18.md)). Further, Christ has offered himself “once,” so he will not do so again. Because other offerings do not take away **sins** and because Christ will not offer himself again, **a sacrifice on behalf of sins no longer remains**. If 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”
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”
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](../10/26.md)). Alternate translation: “but what does remain is a certain fearful expectation”
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”
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](../09/27.md). Alternate translation: “of the final judgment” or “of God’s judgment of everyone at the end”
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”
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”
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”
10:28	c1aj		rc://*/ta/man/translate/figs-explicit	ἀθετήσας τις νόμον Μωϋσέως χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν ἀποθνῄσκει	1	Here the author is referring to [Deuteronomy 17:2–7](../deu/17/02.md), which provides regulations concerning people who completely reject God’s covenant and worship other gods. The specific phrasing here comes from [Deuteronomy 17:6](../deu/17/06.md). The phrase **without mercy** probably comes from [Deuteronomy 13:8](../deu/13/08.md), which similarly refers to how people who participate in idolatry should be put to death. If it would be helpful in your language, you could be more specific about what “rejecting” means and what punishment the author is referring to. Alternate translation: “Anyone having set aside the law of Moses to worship another God dies without mercy when two or three witnesses testify to it”
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”
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”
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”
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?”
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”
10:29	d2z9		rc://*/ta/man/translate/guidelines-sonofgodprinciples	τὸν Υἱὸν τοῦ Θεοῦ	1	**Son of God** is an important title for Jesus.
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](../09/20.md). Alternate translation: “the blood that confirms the covenant” or “the blood that inaugurates the covenant”
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”
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”
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”
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”
10:30	pu4n		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **For** introduces support for what the author has said about how God will punish those who shame and dishonor the Son and the Spirit (See: [10:29](../10/29.md)). If it would be helpful in your language, you could use a word or phrase that introduces support for a claim. Alternate translation: “You can tell that is true, because”
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](../deu/32/35.md), and the second quotation comes from [Deuteronomy 32:36](../deu/32/36.md). The words **And again** are a normal way to include a closely related quotation. See how you translated **And again** in [1:5](../01/05.md) and [2:13](../02/13.md). If your readers would not know that these quotations are from the Old Testament, you could include a footnote or use some other form to identify them. Alternate translation: “the one who said … And he also said”
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”
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”
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”
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”
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”
10:31	gz60		rc://*/ta/man/translate/figs-idiom	Θεοῦ ζῶντος	1	Here, much as in [3:12](../03/12.md) and [9:14](../09/14.md), the phrase **the living God** identifies **God** as the one who “lives” and possibly as the one who gives “life.” The primary point is that **God** actually “lives,” unlike idols and other things that people call “god.” If 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”
10:32	y0v5		rc://*/ta/man/translate/grammar-connect-logic-contrast	δὲ	1	Here, the word **But** introduces a contrast with the warning that the author has given in [10:26–31](../10/26.md). While the author does give a stern warning, he contrasts that here with confidence that they were and will remain faithful. If it would be helpful in your language, you could use a word or phrase that introduces a contrast. Alternate translation: “In contrast,” or “But as for you,”
10:32	p3q3		rc://*/ta/man/translate/figs-metaphor	φωτισθέντες	1	Here the author speaks of receiving and understanding the good news as if it were light shining on a person. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. See how you translated the similar phrase in [6:4](../06/04.md). Alternate translation: “having understood the message about the Messiah”
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”
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”
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”
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”
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”
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”
10:34	d073		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces an explanation of how the audience did what the author described in the previous verse ([10:33](../10/33.md)). They became “partners” of those who were persecuted by “sympathizing” **with the prisoners**, and they themselves suffered persecution when people “seized” their **possessions**. If it would be helpful in your language, you could use a word or phrase that introduces an explanation or specific examples of a general statement. Alternate translation: “Indeed,” or “In fact,”
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.
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”
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”
10:34	i6ct			γινώσκοντες ἔχειν ἑαυτοὺς	1	Alternate translation: “knowing that you have”
10:34	cjr6		rc://*/ta/man/translate/figs-explicit	κρείσσονα ὕπαρξιν, καὶ μένουσαν	1	Here, the phrase **better and abiding possession** refers to what God has promised to give his people. The author does not specify exactly what this **possession** is, but he states that it is **better** than the **possessions** that were taken from them, and it is **abiding**, which means it will last forever. If it would be helpful in your language, you could make the contrast with the earthly **possessions** that were “seized” more clear. Alternate translation: “something better and more eternal than those possessions”
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](../10/32.md) about what the audience did and experienced in the past. If it would be helpful in your language, you could use a word or phrase that naturally introduces an inference or exhortation. Alternate translation: “Because of that,” or “So then,”
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”
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”
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”
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”
10:36	zmf9		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a further explanation or development of what the author said in the previous verse ([10:35](../10/35.md)). If it would be helpful in your language, you could use a word or phrase that introduces further development, or you could leave **For** untranslated. Alternate translation: “Indeed,”
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”
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”
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”
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”
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”
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”
10:37	gpp8		rc://*/ta/man/translate/writing-quotations	γὰρ	1	Here the author uses the word **For** to introduce a quotation from the Old Testament, which continues in the following verse. This quotation supports what he has said about how the audience needs “endurance” (See: [10:37](../10/37.md)). The quotation is from [Habakkuk 2:3–4](../hab/02/03.md), although the author rearranges some clauses in the following verse. Further, the phrase **yet {in} a very little {while}** paraphrases the beginning of [Habakkuk 2:3](../hab/02/03.md), and it sounds much like part of [Isaiah 26:20](../isa/26/20.md). However, the author introduces these words as one quotation, so you should also do that. If it would be helpful in your language, you could make it explicit that the author is quoting from an important text. Alternate translation: “For in the Scriptures it says,” or “For someone wrote in the Scriptures,”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
10:39	i9zh		rc://*/ta/man/translate/figs-metaphor	ὑποστολῆς	1	Here, translate **shrinking back** as you translated “shrink back” in [10:38](../10/38.md). Alternate translation: “of abandoning faith” or “of ceasing to live by faith”
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”
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”
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”
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”
11:intro	g4cc				0	# Hebrews 11 General Notes\n\n## Structure and Formatting\n\n7. Faith and endurance (10:26–12:29)\n* Exhortation: Examples of faith (11:1–40)\n\n## Special Concepts in this Chapter\n\n### Faith\n\nThe key theme of this chapter is “faith,” which the author makes clear with his definition in [11:1](../11/01.md). 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]])\n\n### A heavenly city and homeland\n\nIn [11:10](../11/10.md), [16](../11/16.md), the author refers to a “city,” and in [11:14–16](../11/14.md), 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.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “By faith”\n\nThe 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]])\n\n### The abstract noun “faith”\n\nIf 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]])\n\n### References to the history of Israel\n\nThe 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.\n\n### The style of the example list\n\nThe 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.\n\n### Is Abraham or Sarah the subject of [11:11](../11/11.md)?\n\nIn [11:11](../11/11.md), 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.
11:1	d95i		rc://*/ta/man/translate/grammar-connect-words-phrases	δὲ	1	Here, the word **Now** introduces a new part of the author’s argument. He goes on to discuss the **faith** that he mentioned in [10:38–39](../10/38.md). If it would be helpful in your language, you could use a word or phrase that introduces a new section, or you could leave **Now** untranslated. Alternate translation: “This”
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”
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”
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”
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”
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”
11:2	smr4		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a further explanation of what the author said about “faith” in the previous verse ([11:1](../11/01.md)). If it would be helpful in your language, you could use a different word or phrase that introduces a further explanation. Alternate translation: “Indeed,”
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”
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”
11:2	u66c		rc://*/ta/man/translate/figs-explicit	οἱ πρεσβύτεροι	1	Here, the word **ancients** refers to people who lived before the audience. The word implies that there are stories about these people. If it would be helpful in your language, you could use a word or phrase that refers to famous people who are no longer living. See how you translated “fathers” in [1:1](../01/01.md). Alternate translation: “the forefathers” or “the ancestors”
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”
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”
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”
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”
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”
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”
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”
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](../gen/04/03.md). If it would be helpful in your language, you could make important aspects of this story more explicit. Alternate translation: “Abel offered God a sacrifice that was better than what his brother Cain offered”
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”
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”
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”
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”
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”
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”
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](../gen/05/21.md). You might want to include this information in a footnote.
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”
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”
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”
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](../gen/05/24.md). If your readers would not know that the quotation is from the Old Testament, you could use words that introduce a quotation from an important text. Alternate translation: “and as you can read in the Scriptures,” or “as it is said in Genesis,”
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”
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”
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”
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”
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,”
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”
11:6	hp0o		rc://*/ta/man/translate/figs-explicit	εὐαρεστῆσαι	1	Here the author does not state explicitly to whom things are **well-pleasing**. He implies that **faith** makes people **well-pleasing** to God. If it would be helpful in your language, you could make it clearer who is “pleased” here. See how you translated the similar phrase “well-pleasing to God” at the end of [11:5](../11/05.md). Alternate translation: “”to be well-pleasing to God”
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”
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](../10/22.md). Alternate translation: “the one entering into God’s presence”
11:6	xl5v			τοῖς ἐκζητοῦσιν & μισθαποδότης γίνεται	1	Alternate translation: “rewards those who seek”
11:6	i8e9		rc://*/ta/man/translate/figs-metaphor	τοῖς ἐκζητοῦσιν αὐτὸν	1	Here the author speaks of worshiping and serving God as if it were **seeking him**. He speaks in this way because those who worship and serve God focus on him as much as if they were **seeking** to find **him**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “of the ones focusing on him” or “of the ones following him”
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](../gen/06/09.md). You might want to include this information in a footnote.
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”
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”
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”
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”
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”
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”
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”
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”
11:8	hj87				0	In [11:8–12](../11/08.md), the author refers to a story about a man named **Abraham** and his wife “Sarah.” God appeared to Abraham and told him to travel to a different country, a country that God promised to give to him. God also promised to give a child and grandchildren to Abraham and Sarah, even though they were old. Although they had to wait a long time, God did what he promised to do, and Abraham’s descendants were the Israelites. You can read about **Abraham** in [Genesis 12–23](../gen/12/01.md). You might want to include this information in a footnote.
11:8	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”
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”
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”
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”
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”
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”
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”
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”
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”
11:10	ufe6		rc://*/ta/man/translate/grammar-connect-logic-result	γὰρ	1	Here, the word **for** introduces the reason why Abraham did what the author describes in [11:8–9](../11/08.md). If it would be helpful in your language, you could use a word or phrase that introduces a reason for a certain kind of behavior. Alternate translation: “since”
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”
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”
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”
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”
11:11	mk6i			πίστει καὶ αὐτῇ Σάρρᾳ δύναμιν εἰς καταβολὴν σπέρματος ἔλαβεν, καὶ παρὰ καιρὸν ἡλικίας, ἐπεὶ & ἡγήσατο	1	The subject of this sentence could be: (1) Abraham. The previous and the following verse speak primarily about Abraham, and the phrase **ability for the conception of an offspring** was used only of males in the author’s culture. Alternate translation: “By faith he received ability for the conception of an offspring also with Sarah, even though he was beyond the time of full age, since he considered” (2) **Sarah**. She is mentioned right after **faith**, just like all the others who had **faith**. Further, the story about Abraham and **Sarah** focuses more on how **Sarah** was old than on how Abraham was old. In this case, the phrase **ability for the conception of an offspring** refers to how **Sarah** received what Abraham had the **ability** to do. Alternate translation: “By faith, even Sarah herself received Abraham’s ability for the conception of an offspring, even though she was beyond the time of full age, since she considered”
11:11	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”
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”
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”
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”
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”
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”
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”
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”
11:12	askb			καθὼς τὰ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει, καὶ ὡς ἡ ἄμμος, ἡ παρὰ τὸ χεῖλος τῆς θαλάσσης, ἡ ἀναρίθμητος	1	These phrases refer to the words that God used when he promised many descendants to Abraham. See God’s promise in [Genesis 22:17](../gen/22/17.md). You might want to include this information in a footnote.
11:12	x8b2		rc://*/ta/man/translate/figs-simile	καθὼς τὰ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει	1	Here the author compares the number of Abraham’s descendants to the number of **stars** in the **sky**, which are **great** in **number**. He uses this comparison to emphasize how many descendants there are. If it would be helpful in your language, you could make it clearer that the author is referring to many descendants and many **stars**. Alternate translation: “as many as the numerous stars in the sky”
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”
11:13	rxtn		rc://*/ta/man/translate/writing-pronouns	οὗτοι πάντες	1	Here, and throughout [11:13–16](../11/13.md), the author could be referring: (1) generally to all the people that the author has discussed in the chapter. Alternate translation: “those I have mentioned” or “all these who had faith” (2) specifically to Abraham, Sarah, Isaac, and Jacob, who are mentioned in [11:8–12](../11/08.md). Alternate translation: “the patriarchs”
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”
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”
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”
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”
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”
11:14	l1cx		rc://*/ta/man/translate/grammar-connect-words-phrases	γὰρ	1	Here, the word **For** introduces a further explanation of what the author said in the previous verse ([11:13](../11/13.md)) about how the faithful people “confessed” that they were “strangers and foreigners on the earth.” If it would be helpful in your language, you could use a different word or phrase that introduces a further explanation. Alternate translation: “As you can see,”
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”
11:15	y4jr		rc://*/ta/man/translate/grammar-connect-words-phrases	καὶ εἰ μὲν	1	Here, the word **And** introduces another step in the author’s argument. The word **indeed** indicates that this further step is in two parts, with the second part beginning with “but” in [11:16](../11/16.md). The word **if** indicates that the first part of the further step is in conditional form. If it would be helpful in your language, you could use a different form to indicate these relationships in a natural way. Alternate translation: “Further, on the one hand, if” or “First, if”
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”
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”
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”
11:16	bhrv		rc://*/ta/man/translate/grammar-connect-logic-contrast	νῦν δὲ	1	Here, the phrase **But now** introduces what is true, in contrast to the hypothetical situation the author presented in [11:15](../11/15.md). The word **now** does not refer to time here. If it would be helpful in your language, you could use a word or phrase that introduces reality in contrast to a hypothetical situation. Alternate translation: “In reality, though,” or “As it really is,”
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”
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”
11:16	epgw			οὐκ ἐπαισχύνεται αὐτοὺς ὁ Θεὸς, Θεὸς ἐπικαλεῖσθαι αὐτῶν	1	Here, the phrase **to be called their God** describes the situation in which **God is not ashamed of them**. If it would be helpful in your language, you could use a form that more clearly expresses the idea. Alternate translation: “God is not ashamed of them when he is called their God” or “God is not ashamed to be called their God”
11:16	zfir		rc://*/ta/man/translate/figs-doublenegatives	οὐκ ἐπαισχύνεται αὐτοὺς ὁ Θεὸς	1	The phrase **not ashamed** uses two negative words to emphasize that God is honored by these faithful people. If it would be helpful in your language, you could express the meaning with positive words. Alternate translation: “God is honored by them”
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”
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”
11:16	bo30			πόλιν	1	See how you translated “city” in [11:10](../11/10.md).
11:17	vjhq				0	In [11:17–19](../11/17.md), the author refers to a specific story about **Abraham**. God told Abraham to sacrifice his son **Isaac**. Abraham began to obey God and was about to kill his son when God sent an angel to stop him and tell him that he had proved that he feared God. Abraham then sacrificed an animal instead of sacrificing Isaac. You can read this story in [Genesis 22:1–19](../gen/22/01.md). You might want to include this information in a footnote.
11:17	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”
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”
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”
11:17	i9jd			καὶ	1	Alternate translation: “and”
11:17	qcra		rc://*/ta/man/translate/writing-pronouns	ὁ τὰς ἐπαγγελίας ἀναδεξάμενος	1	Here, the phrase **the one having welcomed the promises** refers back to **Abraham**. If it would be helpful in your language, you could make whom this phrase refers to more explicit. Alternate translation: “Abraham who had welcomed the promises”
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”
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](../11/18.md)). Alternate translation: “how God had pledged offspring to him”
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”
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”
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](../gen/21/12.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “it was spoken”
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”
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”
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”
11:19	spl8		rc://*/ta/man/translate/grammar-connect-logic-result	λογισάμενος	1	Here, the phrase **having reasoned** introduces the reason why Abraham acted as the author described in [11:17](../11/17.md). If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “because he reasoned”
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”
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”
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”
11:19	k7u3			ὅθεν αὐτὸν καὶ ἐν παραβολῇ ἐκομίσατο	1	Here, the word translated **from there** could be: (1) a reference back to the **dead**, specifically the state of being **dead**. Alternate translation: “and in a parable, he received him back from being dead” (2) a linking word that indicates the cause of Abraham receiving Isaac back. Alternate translation: “because of which, also in a parable, he received him back”
11:20	o8gj				0	Here the author refers to a story about how **Isaac** blessed his twin sons **Jacob** and **Esau**. In the story, Jacob pretends to be Esau and receives the blessing that Isaac intended for Esau. When Esau comes to receive his blessing, Isaac realizes that Jacob stole the blessing from Esau. He then gives Esau a different blessing. You can read about Isaac blessing his sons in [Genesis 27:1–40](../gen/27/01.md). You might want to include this information in a footnote.
11:20	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”
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”
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](../gen/47/28.md). You might want to include this information in a footnote.
11:21	l9ab		rc://*/ta/man/translate/figs-explicit	προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ	1	The author takes these words from a Greek translation of [Genesis 47:31](../gen/47/31.md). The words indicate that Jacob **worshiped** while he held himself up by holding onto the **end of his staff**. If it would be helpful in your language, you could use a form that refers to steadying oneself by holding onto a stick or **staff**. Alternate translation: “worshiped as he steadied himself with a pole” or “worshiped as he held himself up with his walking stick”
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](../gen/50/24.md). You might want to include this information in a footnote.
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”
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”
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”
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”
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”
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](../exo/01/22.md). You might want to include this information in a footnote.
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”
11:23	n6fz			τρίμηνον	1	Alternate translation: “for one quarter of a year”
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”
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”
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”
11:24	ngi7				0	In [11:24–27](../11/24.md), the author refers to a story about **Moses**. This man **Moses** grew up as the adopted son of Pharaoh’s daughter. However, one day Moses saw an Egyptian hitting one of his fellow Israelites. He killed the Egyptian, but Pharaoh found out and wanted to kill Moses. Moses escaped to a land called Midian. You can read about this story in [Exodus 2:11–15](../exo/02/11.md). You might want to include this information in a footnote.
11:24	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”
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”
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”
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,”
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”
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”
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”
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”
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”
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”
11:27	o6mo			ὡς ὁρῶν	1	Here, the word translated **as if** could indicate that Moses: (1) did not actually “see” God but rather acted like he could. Alternate translation: “as though he could see” (2) did “see” God and acted as one who could do so. Alternate translation: “as one who could see”
11:27	rc43		rc://*/ta/man/translate/figs-simile	τὸν & ἀόρατον ὡς ὁρῶν	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”
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”
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](../exo/11/01.md). You might want to include this information in a footnote.
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”
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”
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”
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”
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”
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](../exo/14/01.md). You might want to include this information in a footnote.
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”
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”
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”
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](../jos/06/01.md). You might want to include this information in a footnote.
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”
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](../jos/02/01.md) and [Joshua 6:22–25](../jos/06/22.md). You might want to include this information in a footnote.
11:31	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”
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”
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”
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”
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!”
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,”
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”
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”
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”
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](../11/32.md) 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,”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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,”
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”
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”
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”
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.
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”
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”
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”
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](../11/37.md)). 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”
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”
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”
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”
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”
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”
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”
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”
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”
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](../11/39.md)) 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”
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](../11/39.md)) 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”
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”
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”
12:intro	h1qb				0	# Hebrews 12 General Notes\n\n## Structure and Formatting\n\n7. Faith and endurance (10:26–12:29)\n* Exhortation: Imitate Jesus in rejecting sin and enduring discipline (12:1–17)\n* Exhortation: Mount Sinai and Mount Zion (12:18–29)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [12:5–6](../12/05.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Sons\n\nIn [12:5–11](../12/05.md), 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]])\n\n### “Discipline”\n\nIn [12:5–11](../12/05.md), 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](../12/01.md). 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]])\n\n### Mount Sinai and Mount Zion\n\nIn [12:18–24](../12/18.md), 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](../exo/19/09.md) and [Deuteronomy 4:9–5:31](../deu/04/09.md). 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](../rev/14/01.md). 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]])\n\n### “Shaking” and “removal”\n\nIn [12:26–28](../12/26.md), the author quotes from [Haggai 2:6](../hag/02/06.md), 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.\n\n### The “unshakable kingdom”\n\nIn [12:28](../12/28.md), 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](../12/22.md). 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](../12/26.md). (See: [[rc://*/tw/dict/bible/kt/kingdomofgod]])\n\n## Important Figures of Speech in this Chapter\n\n### The “race”\n\nIn [12:1](../12/01.md), 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](../12/12.md). 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]])\n\n### The “root of bitterness”\n\nIn [12:15](../12/15.md), 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]])\n\n### The “consuming fire”\n\nIn [12:29](../12/29.md), 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](../deu/04/24.md). See the notes on this verse for translation options. (See: [[rc://*/tw/dict/bible/other/fire]] and [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The comparison to Esau\n\nIn [12:16–17](../12/16.md), 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](../gen/25/29.md). 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](../gen/27/01.md). 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]])\n\n### “You have come”\n\nIn [12:18](../12/18.md), the author states that the audience “has not come” to the mountain to which the Israelites came. Rather, he states in [12:22](../12/22.md) 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.
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](../11/01.md), but especially from [11:39–40](../11/39.md). 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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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](../12/01.md). Alternate translation: “that he was about to experience”
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”
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”
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”
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”
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”
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](../08/01.md). Alternate translation: “at the right side of the throne” or “in the honorable place on the throne”
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](../12/01.md)) 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,”
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”
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”
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”
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”
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**.
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”
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”
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”
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”
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”
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”
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”
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”
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?”
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”
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](../pro/03/11.md), 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”
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”
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”
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.
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”
12:5	ktf9			μηδὲ ἐκλύου	1	See how you translated the same idea in [12:3](../12/03.md), where the ULT translates the same word with the phrase “giving up.”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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,”
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!”
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”
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”
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”
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”
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”
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”
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”
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!”
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”
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”
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](../01/07.md)). Alternate translation: “of all spirits”
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”
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”
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”
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”
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”
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”
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”
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”
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,”
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”
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”
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”
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”
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”
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”
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”
12:12	bpdp				0	In this verse, the author uses language that is very similar to [Isaiah 35:3](../isa/35/03.md). 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.
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”
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”
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”
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”
12:13	nbo6			τροχιὰς ὀρθὰς ποιεῖτε τοῖς ποσὶν ὑμῶν	1	These words are very similar to the first half of [Proverbs 4:26](../pro/04/26.md). 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.
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
12:15	ibi0			μή τις ῥίζα πικρίας ἄνω φύουσα	1	These words are very similar to the second half of [Deuteronomy 29:17](../deu/29/17.md). 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.
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”
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”
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”
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”
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”
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](../gen/25/29.md). You might want to include this information in a footnote.
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](../gen/27/01.md). You might want to include this information in a footnote.
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”
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”
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”
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”
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”
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”
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”
12:18	xti4				0	In [12:18–21](../12/18.md), 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](../exo/19/09.md) and [Deuteronomy 4:9–5:31](../deu/04/09.md). You might want to include this information in a footnote.
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](../12/18.md)) for why the audience should do what the author has encouraged them to do in [12:14–17](../12/14.md). 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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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](../12/19.md)). 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”
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”
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](../exo/19/12.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “what was ordered when God said”
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”
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”
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”
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](../12/18.md). 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”
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”
12:21	en2n		rc://*/ta/man/translate/writing-quotations	εἶπεν	1	Here, the author could be referring to [Deuteronomy 9:19](../deu/09/19.md), 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](../exo/03/06.md), 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”
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”
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](../12/18.md). 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,”
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”
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”
12:22	gm97		rc://*/ta/man/translate/figs-idiom	Θεοῦ ζῶντος	1	Here, much as in [10:31](../10/31.md), the phrase **the living God** identifies **God** as the one who “lives” and possibly as the one who gives “life.” The primary point is that **God** actually “lives,” unlike idols and other things that people call “god.” If 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”
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”
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”
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”
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](../01/06.md)). 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”
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”
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”
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”
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”
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”
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”
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”
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](../09/15.md). Alternate translation: “who mediates a new covenant”
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”
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”
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”
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](../11/04.md). 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](../gen/04/10.md)). 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”
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”
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”
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”
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”
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?”
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”
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](../03/07.md)). 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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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](../hag/02/06.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “he has promised in the Scriptures, saying” or “he has promised when he said in the Scriptures”
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”
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](../12/26.md)). If your readers would misunderstand that the author is requoting the previous quotation to focus on a specific portion of it, you could use a word or phrase that introduces something that has already been quoted. Alternate translation: “Now when God says ‘Still once,’ it indicates”
12:27	ut92			ἔτι ἅπαξ	1	Since the author repeats here the same words that he quoted in [12:26](../12/26.md), you should translate these words in exactly the same way as you did in that verse.
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”
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”
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”
12:27	l29r			τῶν σαλευομένων & τὰ μὴ σαλευόμενα	1	See how you translated “shook” and “shake” in [Hebrews 12:26](../12/26.md).
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”
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”
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”
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”
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](../12/26.md). 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”
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”
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”
12:28	qxp9			ἀσάλευτον	1	See how you translated “shook,” “shake,” and “shaken” in [Hebrews 12:26–27](../12/26.md).
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”
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”
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”
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”
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”
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](../deu/04/24.md). 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](../deu/04/24.md) without using words that introduce a quotation. Alternate translation: “our ‘God is a consuming fire.’”
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,”
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”
13:intro	c8gg				0	# Hebrews 13 General Notes\n\n## Structure and Formatting\n\n8. Closing (13:1–25)\n* Final commands and exhortations (13:1–19)\n* Benediction and letter closing (13:20–25)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [13:6](../13/06.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Hospitality and friendship\n\nThroughout this chapter, the author urges his readers to be hospitable, friendly, and caring towards others. This includes “brotherly love” ([13:1](../13/01.md)), “hospitality” ([13:2](../13/02.md)), “remembering” the prisoners ([13:3](../13/03.md)), “doing good” and “sharing” ([13:16](../13/16.md)), and “greeting” one another ([13:24](../13/24.md)). 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.\n\n### “Outside the camp”\n\nIn [13:11](../13/11.md), [13](../13/13.md), the author refers to a place “outside the camp.” The phrase “outside the gate” in [13:12](../13/12.md) 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.\n\n### “The word of exhortation”\n\nIn [13:22](../13/22.md), 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.\n\n## Important Figures of Speech in this Chapter\n\n### The “altar” in [13:10](../13/10.md)\n\nIn 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](../07/13.md) and in [9:4](../09/04.md). 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](../06/19.md); [8:1](../08/01.md)) 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]])\n\n### Shepherd and sheep\n\nIn [13:20](../13/20.md), 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]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### What are the “teachings” and “foods” in [13:9](../13/09.md)?\n\nIn 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]])\n\n### What is [13:10](../13/10.md) describing?\n\nAs 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.
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”
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”
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](../03/01.md); [10:19](../10/19.md)). 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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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](../13/05.md)), here the author does not include any verbs. You should use the same form that you used in [13:5](../13/05.md). Alternate translation: “Let your manner of life be free from the love of money”
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”
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”
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](../deu/31/06.md), [8](../deu/31/08.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “for he himself has spoken”
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”
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”
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”
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”
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.
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](../13/05.md)). 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”
13:6	is75			θαρροῦντας ἡμᾶς λέγειν	1	Alternate translation: “we confidently say” or “we say with confidence”
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](../psa/118/06.md). If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “to speak these words from the Scriptures:”
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”
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!”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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,”
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”
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”
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”
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”
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”
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,”
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”
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](../10/22.md). Alternate translation: “the mind” or “who you are”
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”
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”
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,”
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”
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”
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”
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”
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”
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](../lev/16/27.md)). 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”
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”
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](../lev/16/03.md). You might want to include this information in a footnote.
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,”
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”
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”
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”
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”
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”
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”
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”
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](../13/11.md)). 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,”
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”
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”
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”
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”
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](../13/11.md). 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”
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”
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](../13/11.md)) 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”
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”
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”
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”
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”
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”
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](../12/25.md)). If it would be helpful in your language, you could make where **here** indicates more explicit. Alternate translation: “here in this world”
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”
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](../11/10.md), [16](../11/16.md), [12:22–24](../12/22.md). 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”
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”
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”
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”
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”
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”
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”
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”
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,”
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](../13/02.md). Alternate translation: “let us focus on living out” or “let us strive toward”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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](../13/18.md)). If it would be helpful in your language, you could make what **do this** refers to more explicit. Alternate translation: “to pray”
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”
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”
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,”
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](../rom/15/33.md); [16:20](../rom/16/20.md); [Philippians 4:9](../php/04/09.md); [1 Thessalonians 5:23](../1th/05/23.md)). 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”
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”
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”
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”
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”
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”
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](../09/20.md); [10:29](../10/29.md). Alternate translation: “the blood that confirms the eternal covenant” or “the blood that inaugurates the eternal covenant”
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)”
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](../07/22.md)) and a “new covenant” ([9:15](../09/15.md)). 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”
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”
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”
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”
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”
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”
13:21	r3mi		rc://*/ta/man/translate/figs-exclusive	ἡμῖν	1	Here the word **us** includes both the author and the audience.
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”
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”
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”
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”
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,”
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”
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”
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”
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”
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”
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”
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”
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”
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”
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,”
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”
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”
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”
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”
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”
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”
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”
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**.
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”
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”
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”
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.”
