From 358017d8e70e0fd2360bc845d620646f2f087e2b Mon Sep 17 00:00:00 2001 From: Richard Mahn Date: Thu, 12 Jan 2023 22:18:58 +0000 Subject: [PATCH] stephenwunrow-tc-create-1 - changes to heb and 2co (#3092) Co-authored-by: stephenwunrow Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3092 --- tn_2CO.tsv | 574 +++++++++++++++++++++++-------------- tn_HEB.tsv | 824 ++++++++++++++++++++++------------------------------- 2 files changed, 693 insertions(+), 705 deletions(-) diff --git a/tn_2CO.tsv b/tn_2CO.tsv index ad1d18be19..86125e8e00 100644 --- a/tn_2CO.tsv +++ b/tn_2CO.tsv @@ -52,7 +52,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 1:11 oskx rc://*/ta/man/translate/figs-synecdoche ἐκ πολλῶν προσώπων 1 Paul is using **faces** to represent people. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “from the lips of many” or “from many people” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 1:11 bmze rc://*/ta/man/translate/figs-abstractnouns τὸ εἰς ἡμᾶς χάρισμα 1 This **gracious gift** is something that God will do for Paul and his companions in the future in answer to many people's prayers. If your language does not use an abstract noun for the idea of **gift**, you could express the same idea in another way. Alternate translation: “because God will have graciously given us what we needed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:11 dptz rc://*/ta/man/translate/figs-ellipsis διὰ πολλῶν 1 Here Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the ideas earlier in the sentence if it would be clearer in your language. Alternate translation: “through the prayers of many people” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -1:12 kqv3 rc://*/ta/man/translate/figs-exclusive ἡμῶν & ἡμῶν & ἀνεστράφημεν 1 # General Information:\n\nIn these verses Paul uses the words **our**, **we**, and **ourselves** to refer to himself and Timothy and possibly others who serve with them. These words do not include the people he is writing to. (See: [[rc://*/ta/man/translate/figs-exclusive]]) +1:12 kqv3 rc://*/ta/man/translate/figs-exclusive ἡμῶν & ἡμῶν & ἀνεστράφημεν 1 In these verses Paul uses the words **our**, **we**, and **ourselves** to refer to himself and Timothy and possibly others who serve with them. These words do not include the people he is writing to. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 1:12 r9p8 ἡ γὰρ καύχησις ἡμῶν αὕτη ἐστίν 1 The word **boasting** here is used in the positive sense of wanting to tell others your feeling of great satisfaction and joy in doing something well. Alternate translation: “This is something that we feel very good about” 1:12 c7mu rc://*/ta/man/translate/figs-personification τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν 1 Here, Paul speaks of his **conscience** as if it were a person who could testify. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “we know by our conscience” (See: [[rc://*/ta/man/translate/figs-personification]]) 1:12 hs5l rc://*/ta/man/translate/figs-abstractnouns τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν 1 If your language does not use abstract nouns for the ideas of **testimony** and **conscience**, you could express the same ideas in another way. Alternate translation: “our hearts tell us it is true” or “we are sure of it within ourselves” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -118,7 +118,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 1:24 cih8 rc://*/ta/man/translate/figs-idiom ἑστήκατε 1 Here, **stand firm** means to be steady, resolute, or established. Alternate translation: “you are well established” or “you are strong and steady” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:24 xf2i rc://*/ta/man/translate/figs-abstractnouns τῇ & πίστει 1 Here, **in the faith** could mean: (1) “in regard to your faith.” In other words, the Corinthian believers are independent of Paul in regard to their faith. They are responsible only to God for what they believe and do. Alternate translation: “concerning your commitment to God” (2) “because of your faith.” In other words, the Corinthian believers continue to belong to God because of their faith, not because of Paul's authority. Alternate translation: “because you trust in God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:intro hy3h 0 # 2 Corinthians 2 General Notes\n\n## Structure and Formatting\n\n3. Interrupted travel plans (1:15–2:13)\n * The interruption and the reason for it (1:15–2:4)\n * The person who caused grief (2:5–11)\n * Travel to Troas and Macedonia (2:12–13)\n4. Paul’s ministry (2:14–7:4)\n * The fragrance of Christ (2:14–17)\n\n## Special Concepts in this Chapter\n\n### The previous letter\n\nIn [2:3–4](../02/03.md), [9](../02/09.md), Paul refers to a letter that he had already written and sent to the Corinthians. While a few scholars think this letter is 1 Corinthians, most likely we do not have this previous letter. Paul acknowledges that this previous letter might have “grieved” them, but he wants them to know that he wrote the letter because of his love for them. In your translation, make sure that these verses refer to a letter that Paul previously wrote, not to 2 Corinthians. \n\n### “Grieving” others\n\nPaul refers to “sorrow,” “grief,” and “grieving” others multiple times in [2:1–8](../02/01.md). These words refer to how people who are close friends can “grieve” or hurt each other by what they say and do. These words do not refer to physically hurting someone. Rather, they refer to hurting someone inside. Paul acknowledges that his letter might have “grieved” them, and he also indicates that one of the Corinthians has “grieved” fellow believers. Consider a natural way to refer to one person hurting or injuring another person inside. \n\n### The person who caused grief\n\nIn [2:5–11](../02/05.md), Paul refers to a person who has caused grief. Almost certainly, he has one specific person in mind. Paul is not clear about what this person did to cause the grief. He or she may have committed a sexual sin or stolen money from the church or opposed Paul’s authority. Whatever the person did, Paul chooses not to be specific about the person or what he or she did. Perhaps this is because he wants the Corinthians to forgive and show love to this person now that he or she has properly been disciplined by the church. In your translation, use general words for both the person and what the person did. \n\n## Important Figures of Speech in this Chapter\n\n### Aroma and fragrance\n\nIn [2:14–16](../02/14.md), Paul identifies himself and those who serve with him as an “aroma” or “fragrance.” Paul could be thinking in general of smells and odors, or he could be referring to the smell from incense and sacrifices offered during a “triumphal procession” (see [2:14](../02/14.md)), or he could be referring to the smell from sacrifices offered at the temple. Whatever exact smells Paul has in mind, he is clear that he and those with him are a smell that comes from Christ, and people react to it very differently: some think it is the smell of death, while others think it is the smell of life. Paul speaks in this way because smells spread throughout a whole area, and people have to react to them. Just like that, he and those with him spread the gospel throughout the world, and people have to respond to it. Further, just as some people like a smell and others hate it, so some people believe the gospel and receive life from God, while others reject the gospel and perish. If possible, preserve the “aroma” and “fragrance” language. If necessary, you could use a simile to express the idea. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Paul’s use of pronouns\n\nIn [2:1–13](../02/01.md), Paul consistently uses the first person singular to refer to himself and the second person plural to refer to the Corinthians. The only exception is in [2:11](../02/11.md), where Paul uses “we” to refer to himself and the Corinthians. However, in [2:14–17](../02/14.md), Paul uses “we” to refer to himself and those preaching the gospel with him. In these verses, “we” does not include the Corinthians. It is unclear exactly whom Paul includes in “we”: it could be just he and Titus, or he and the group that works with him, or he and everyone else who preaches the gospel. Consider natural ways to represent these changes in reference throughout the chapter. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### Paul’s travel\n\nIn [2:12–13](../02/12.md), Paul describes some of his travels. Troas is a city on the west coast of what is now Turkey. Since Troas was a port city, most likely Paul sailed from there to Macedonia, which is the northern part of what is now Greece. Since Corinth is in southern Greece, Paul was not too far away from the Corinthians. Paul continues the description of what happened in Macedonia in [7:5–7](../07/05.md). Consider what information your readers need to know to understand Paul’s travels, and include what is necessary in your translation or in a footnote. (See: [[rc://*/tw/dict/bible/names/troas]] and [[rc://*/tw/dict/bible/names/macedonia]]) -2:1 wh9c rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 # Connecting Statement:\n\nHere, the word **For** introduces an explanation of what Paul said in [1:23](../01/23.md) about the reason why he did not visit Corinth, which was to “spare” them. If it would be helpful in your language, you could use a different word or phrase that introduces an explanation. Alternate translation: “Here is why I have not come to Corinth:” or “So” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +2:1 wh9c rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation of what Paul said in [1:23](../01/23.md) about the reason why he did not visit Corinth, which was to “spare” them. If it would be helpful in your language, you could use a different word or phrase that introduces an explanation. Alternate translation: “Here is why I have not come to Corinth:” or “So” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 2:1 wpd4 rc://*/ta/man/translate/writing-pronouns ἐμαυτῷ τοῦτο τὸ μὴ 1 Here, the word **this** refers ahead to what Paul is about to say: **not to come to you again in sorrow**. If it would be helpful in your language, you could make what **this** refers to explicit, or you could rephrase the sentence so that you do not use **this**. Alternate translation: “for myself what follows: not” or “for myself not” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 2:1 yz5q rc://*/ta/man/translate/figs-idiom ἐμαυτῷ 1 Here the phrase **for myself** indicates that Paul made this choice because of reasons he thought about. In other words, he was not forced to make this choice. If it would be helpful in your language, you could use a form that indicates that someone made their own choice or decision. Alternate translation: “on my own” or “in my own mind” (See: [[rc://*/ta/man/translate/figs-idiom]]) 2:1 yrbk rc://*/ta/man/translate/figs-go τὸ μὴ & ἐλθεῖν 1 Here the word **come** refers to traveling from somewhere else to Corinth to visit the Corinthians. If it would be helpful in your language, you could use a word or phrase that identifies this kind of movement. Alternate translation: “not to travel” or “not to go” (See: [[rc://*/ta/man/translate/figs-go]]) @@ -172,7 +172,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 2:7 i3dm rc://*/ta/man/translate/figs-metaphor μή πως τῇ περισσοτέρᾳ λύπῃ καταποθῇ ὁ τοιοῦτος 1 Here Paul speaks as if a person could be **overwhelmed** or swallowed up by **sorrow**. He speaks in this way to indicate that a person can experience so much **sorrow** that it controls and destroys them. 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 such a person might not be overcome by excessive sorrow” or “so that such a person might not despair because of his excessive sorrow” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:7 me4y rc://*/ta/man/translate/writing-pronouns ὁ τοιοῦτος 1 Here Paul speaks in general terms about **such a {person}**. However, he is referring more specifically to the person that he has already mentioned, the one who “grieved” the Corinthians (see [2:5](../02/05.md)). If it would be helpful in your language, you could make this reference more explicit. See how the translated this phrase in [2:6](../02/06.md). Alternate translation: “the person we are talking about” or “that individual” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 2:7 cgil rc://*/ta/man/translate/figs-abstractnouns τῇ περισσοτέρᾳ λύπῃ 1 If your language does not use an abstract noun for the idea behind **sorrow**, you could express the idea by using an adjective such as “sorrowful” or “sad.” Alternate translation: “as he is excessively sorrowful” or “because he is excessively sad” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -2:8 r916 rc://*/ta/man/translate/grammar-connect-logic-result διὸ 1 # Connecting Statement:\n\nHere, the word **So** introduces an exhortation that is based on what Paul said in the previous verse about “forgiving” and “comforting” the person. If it would be helpful in your language, you could use a word or phrase that introduces an exhortation or inference. Alternate translation: “Because of that,” or “So then” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +2:8 r916 rc://*/ta/man/translate/grammar-connect-logic-result διὸ 1 Here, the word **So** introduces an exhortation that is based on what Paul said in the previous verse about “forgiving” and “comforting” the person. If it would be helpful in your language, you could use a word or phrase that introduces an exhortation or inference. Alternate translation: “Because of that,” or “So then” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 2:8 ii0x rc://*/ta/man/translate/figs-infostructure κυρῶσαι εἰς αὐτὸν ἀγάπην 1 Here, the phrase **for him** could go with: (1) **love**. Alternate translation: “to reaffirm the love that you have for him” (2) **reaffirm**. Alternate translation: “to reaffirm to him your love” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 2:8 yi2z rc://*/ta/man/translate/figs-abstractnouns εἰς & ἀγάπην 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: “that you love” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:8 vlmy rc://*/ta/man/translate/figs-gendernotations αὐτὸν 1 Here, just as in [2:5](../02/05.md), [7](../02/07.md), Paul may be referring specifically to a man, especially if the way that he has “grieved” others is by sinning sexually. However, it is not certain that Paul is referring to a man here. Consider using a form that does not specify the gender of this person. Alternate translation: “that individual” or “the person” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) @@ -198,7 +198,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 2:11 z6no rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a further explanation of what Paul said in the first half of verse about **Satan**. If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “because” or “inasmuch as” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 2:11 m46t rc://*/ta/man/translate/figs-litotes οὐ & αὐτοῦ τὰ νοήματα ἀγνοοῦμεν 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: “we are fully aware of his schemes” or “we are very knowledgeable about his schemes” (See: [[rc://*/ta/man/translate/figs-litotes]]) 2:12 nh7u rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces a new section. Paul has finished speaking about the person that he and the Corinthians should forgive. He now returns to the topic of his travel plans and why he has not visited the Corinthians (see [1:8–23](../01/08.md)). If it would be helpful in your language, you could use a word or phrase that introduces a new topic or section, or you could leave **Now** untranslated. Alternate translation: “Moving on,” or “I wish to speak again about my journeys:” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -2:12 l6vd rc://*/ta/man/translate/figs-go ἐλθὼν & εἰς 1 # Connecting Statement:\n\nHere, the phrase **having come to** refers to arriving in one place or city from another, in this case probably traveling on land. If it would be helpful in your language, you could use a word or phrase that refers to this kind of movement. Alternate translation: “having traveled to” (See: [[rc://*/ta/man/translate/figs-go]]) +2:12 l6vd rc://*/ta/man/translate/figs-go ἐλθὼν & εἰς 1 Here, the phrase **having come to** refers to arriving in one place or city from another, in this case probably traveling on land. If it would be helpful in your language, you could use a word or phrase that refers to this kind of movement. Alternate translation: “having traveled to” (See: [[rc://*/ta/man/translate/figs-go]]) 2:12 c14o rc://*/ta/man/translate/grammar-connect-logic-contrast εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ, καὶ θύρας & ἀνεῳγμένης 1 This clause gives information that contrasts with what Paul will say in the previous verse about how he left **Troas**. If it would be helpful in your language, you could indicate this contrast with a natural form. Alternate translation: “and although a door for the gospel of Christ had been opened” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 2:12 a1ti rc://*/ta/man/translate/figs-metaphor εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ, καὶ θύρας μοι ἀνεῳγμένης 1 Here Paul speaks of God providing opportunities for him to preach the **gospel** as if God were “opening” a **door** for the **Gospel**. The image is of God opening a door so that Paul can go in and preach the message about Christ. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “and an opportunity to preach the gospel of Christ having been given to me” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:12 n9cr rc://*/ta/man/translate/figs-activepassive εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ, καὶ θύρας μοι ἀνεῳγμένης ἐν Κυρίῳ 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. In this case, Paul could be stating the the **Lord** did it, or he could be implying that “God” did it **in the Lord**. See the note about **in the Lord**. Alternate translation: “and the Lord having opened a door for the gospel of Christ for me” or “and God having opened a door for the Gospel of Christ for me in the Lord” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -303,7 +303,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 3:6 bdrz rc://*/ta/man/translate/figs-possession γράμματος, ἀλλὰ Πνεύματος 1 Here, Paul uses the possessive form to describe a **covenant** that is given or mediated by the **Spirit**, not by the **letter**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “in letters but by the Spirit” or “mediated by letter but by the Spirit” (See: [[rc://*/ta/man/translate/figs-possession]]) 3:6 tc4u rc://*/ta/man/translate/figs-explicit Πνεύματος & τὸ δὲ Πνεῦμα 1 Here, the word **Spirit** could refer to: (1) the Holy Spirit. Alternate translation: “of God’s Spirit … but God’s Spirit” (2) the “spirit” of a person, or their mind or heart. Alternate translation: “of the spirit … but the spirit” or “of the heart … but the heart” (See: [[rc://*/ta/man/translate/figs-explicit]]) 3:6 q4at rc://*/ta/man/translate/figs-personification τὸ & γράμμα ἀποκτέννει 1 Here Paul speaks as if **the letter** were a person who **kills** others. He speaks in this way to indicate that **the letter** (which refers to the old covenant and its regulations) does not have the power to give life but instead can only condemn people to die. If it would be helpful in your language, you could use a comparable figure of speech or plain language. Alternate translation: “the letter is like someone who kills” or “the letter dooms people to die” or “the letter causes death” (See: [[rc://*/ta/man/translate/figs-personification]]) -3:7 lyf7 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 # Connecting Statement:\n\nHere, the word **Now** introduces a development of the ideas from the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a development, or you could leave **Now** untranslated. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +3:7 lyf7 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces a development of the ideas from the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a development, or you could leave **Now** untranslated. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 3:7 yzhq rc://*/ta/man/translate/grammar-connect-condition-fact εἰ 1 Paul is speaking as **if** the **glory** of the **ministry** of **death** were a 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 think that what Paul is saying is not certain, then you can introduce the clause with a word such as “since” or “given that.” Alternate translation: “since” or “given that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) 3:7 rife rc://*/ta/man/translate/figs-possession ἡ διακονία τοῦ θανάτου 1 Here Paul uses the possessive form to describe a **ministry** that leads to **death**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the ministry that leads to death” (See: [[rc://*/ta/man/translate/figs-possession]]) 3:7 du65 rc://*/ta/man/translate/figs-explicit ἡ διακονία τοῦ θανάτου 1 Here, the word **ministry** could refer primarily to: (1) the action of “ministering.” In this case, the word refers to how Moses “administered” the old covenant. Alternate translation: “the service of this death” or “the act of ministering that led to death” (2) the system of **ministry**. In this case, the word refers to the old covenant or its laws. Alternate translation: “the system of this death” or “the laws that led to death” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -412,7 +412,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 3:18 wlp1 Κυρίου, Πνεύματος 1 Here, Paul could be using this phrase to: (1) identify the **Lord** as the **Spirit**, just as he did in [3:17](../03/17.md). Just as in that verse, he could mean that the **Lord** is the **Spirit**, or he could mean that the **Lord** is experienced as the **Spirit**. Alternate translation: “the Lord, that is, the Spirit” or “the Lord, whom we experience as the Spirit” (2) name the Holy Spirit as “the Spirit of the Lord,” as he did in [3:17](../03/17.md). Alternate translation: “the Spirit of the Lord” (3) refer to the **Lord** to whom the **Spirit** belongs or who sends the **Spirit**. Alternate translation: “the Lord of the Spirit” 3:18 mmdd rc://*/ta/man/translate/figs-explicit Πνεύματος 1 Here, the word **Spirit** could refer to: (1) the Holy Spirit. Alternate translation: “God’s Spirit” (2) what is “spiritual” as opposed to what is written or fleshly. Alternate translation: “who is spiritual” or “who is a spirit” (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:intro rx1c 0 # 2 Corinthians 4 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n * Ministry of Moses and ministry of Paul (3:7–4:6)\n * Suffering and ministry (4:7–18)\n\n## Special Concepts in this Chapter\n\n### Life and death\n\nIn [4:7–14](../04/07.md), Paul refers to life, death, and resurrection. When he refers to how he and those with him experience “death” or “dying,” he is referring to how they suffer and experience things related to death. When he refers to how he and those with him experience “life” or being “raised,” he is most likely referring to how God will resurrect them. He could also be referring to how God delivers them from “death” when they suffer or are persecuted. Consider what forms you could use to refer to experiences related to death and resurrection. (See: [[rc://*/tw/dict/bible/kt/life]] and [[rc://*/tw/dict/bible/other/death]])\n\n## Important Figures of Speech in this Chapter\n\n### Light and darkness\n\nIn [4:3–6](../04/03.md), Paul describes a lack of understanding and belief in the gospel as “veiling,” “blinding,” and “darkness.” He describes understanding and belief in the gospel as “shining” and “light.” These figures of speech compare believing and understanding to seeing. If possible, preserve these figures of speech, but you could express the ideas in plain language if necessary. (See: [[rc://*/tw/dict/bible/other/light]] and [[rc://*/tw/dict/bible/other/darkness]])\n\n### “Outer” and “inner” man\n\nIn [4:16](../04/16.md), Paul refers to two different parts of himself and those with him: their “inner man” and their “outer man.” The “inner” and the “outer” are probably not directly related to the spiritual and physical parts of people. Rather, the “inner” is connected to what is “not seen,” and the “outer” is connected to what is “seen” (see [4:18](../04/18.md)). Consider what form you can use to refer to the parts of a person that people can observe and the parts of a person that they cannot observe. Make sure that your translation does not simply distinguish between the skin and what is under the skin. It is more important to use words that suggest that what people observe is not always what is really true about a person. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the first person plural. When he uses these words, he does not include the Corinthians unless a note specifies otherwise. He could be referring to: (1) himself and those who preach the gospel with him. (2) just himself. It is recommended that you follow the first option, but both are possible. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### The contrasts in [4:8–12](../04/08.md).\n\nIn these verses, Paul contrasts bad things that happen to him and those with him with good things that happen to them. Paul wrote these verses as one long sentence with short clauses because this was a powerful form in his culture. Consider using a form that is powerful in your culture. The UST expresses the idea with many short sentences because this is one kind of powerful form in English. -4:1 lyi4 rc://*/ta/man/translate/grammar-connect-logic-result διὰ τοῦτο 1 # Connecting Statement:\n\nHere, the word **Therefore** introduces a conclusion based on what Paul has said, particularly what he said in [3:4–18](../03/04.md). If it would be helpful in your language, you could use a word or phrase that introduces a conclusion based on what has been said. Alternate translation: “So then” or “Because of that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +4:1 lyi4 rc://*/ta/man/translate/grammar-connect-logic-result διὰ τοῦτο 1 Here, the word **Therefore** introduces a conclusion based on what Paul has said, particularly what he said in [3:4–18](../03/04.md). If it would be helpful in your language, you could use a word or phrase that introduces a conclusion based on what has been said. Alternate translation: “So then” or “Because of that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 4:1 ln4n rc://*/ta/man/translate/grammar-connect-logic-result ἔχοντες 1 Here, the word having introduces a reason why Paul and those with him **do not become discouraged**. If it would be helpful in your language, you could make the relationship more explicit. Alternate translation: “because we have” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 4:1 uoxl rc://*/ta/man/translate/figs-abstractnouns ἔχοντες τὴν διακονίαν ταύτην 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.” Alternate translation: “being able to minister in this way” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:1 h1ud rc://*/ta/man/translate/figs-explicit καθὼς ἠλεήθημεν 1 Here, this phrase could indicate: (1) the way that Paul and those with him received the **ministry**. Alternate translation: “which we received by God’s mercy” (2) what led to Paul and those with him receiving the ministry, which was their conversions. Alternate translation: “which we received after God had mercy on us” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -448,8 +448,8 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 4:5 xvs8 Ἰησοῦν Χριστὸν Κύριον 1 Here, the phrase **Lord Christ Jesus** could: (1) give a title or name for Jesus. Alternate translation: “the Lord, who is Christ Jesus” (2) state that **Christ Jesus** is the **Lord**. Alternate translation: “Christ Jesus as Lord” 4:5 t8du rc://*/ta/man/translate/figs-explicit διὰ Ἰησοῦν 1 Here Paul could be indicating that he and those with him are **servants** because of: (1) who Jesus is. Alternate translation: “because of who Jesus is” (2) what Jesus has done. Alternate translation: “because of what Jesus has done” (3) what Jesus wants Paul and those with him to do. Alternate translation: “because that is what Jesus wants” (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:6 nbpt rc://*/ta/man/translate/grammar-connect-logic-result ὅτι 1 Here, the word **For** introduces the reason why Paul and those with him “do not proclaim” themselves but rather Jesus. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis. Alternate translation: “That is because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -4:6 fy6h rc://*/ta/man/translate/writing-quotations ὁ Θεὸς ὁ εἰπών 1 Here Paul introduces something that God **said**. The quotation is not directly from the Old Testament. Rather Paul is probably paraphrasing [Genesis 1:3](../gen/01/03.md), and he may also be referring to [Isaiah 9:2](../isa/09/02.md). Introduce the quotation as something that God said. If it would be helpful in your language, you could include a footnote that refers to the passages that Paul may be paraphrasing. Alternate translation: “God is the one who spoke” (See: [[rc://*/ta/man/translate/writing-quotations]]) -4:6 rw5z rc://*/ta/man/translate/figs-quotations εἰπών, ἐκ σκότους φῶς λάμψει 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “who said that from darkness a light will shine” (See: [[rc://*/ta/man/translate/figs-quotations]]) +4:6 fy6h rc://*/ta/man/translate/writing-quotations ὁ Θεὸς ὁ εἰπών 1 Here Paul introduces something that God **said**. The quotation is not directly from the Old Testament. Rather Paul is probably paraphrasing [Genesis 1:3](../gen/01/03.md), and he may also be referring to [Isaiah 9:2](../isa/09/02.md). Introduce the quotation as something that God said. If it would be helpful in your language, you could include a footnote that refers to the passages that Paul may be paraphrasing. Alternate translation: “God is the one who declared” (See: [[rc://*/ta/man/translate/writing-quotations]]) +4:6 rw5z rc://*/ta/man/translate/figs-quotations εἰπών, ἐκ σκότους φῶς λάμψει 1 It may be more natural in your language to have an indirect quotation here. If you use the following alternate translation, you will need to remove the quotation marks. Alternate translation: “who said that from darkness a light will shine” (See: [[rc://*/ta/man/translate/figs-quotations]]) 4:6 mukf rc://*/ta/man/translate/figs-abstractnouns ἐκ σκότους 1 If your language does not use an abstract noun for the idea behind **darkness**, you could express the idea by using an adjective such as “dark.” Alternate translation: “In a dark place” or “From what is dark” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:6 d5x7 rc://*/ta/man/translate/figs-metaphor ἔλαμψεν ἐν ταῖς καρδίαις ἡμῶν, πρὸς φωτισμὸν τῆς γνώσεως 1 Here Paul continues the light metaphor from [4:4](../04/04.md). When God **shined** in their **hearts**, that means that he caused them to understand. If it would be helpful in your language, you could use a simile or express the idea plainly. Alternate translation: “who caused us to understand, just as if he illuminated our hearts, the knowledge” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 4:6 bj1j rc://*/ta/man/translate/figs-metonymy ἐν ταῖς καρδίαις ἡμῶν 1 In the Paul’s culture, **hearts** are the places where humans think and plan. What Paul means is that God has **shined** on their thoughts or on what they think. 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: “in our minds” or “in our thoughts” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -502,7 +502,6 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 4:13 qma7 rc://*/ta/man/translate/figs-abstractnouns τῆς πίστεως 1 If your language does not use an abstract noun for the idea behind **faith**, you could express the idea by using a verb such as “believe” or “trust.” Alternate translation: “that believes” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:13 gzf4 rc://*/ta/man/translate/figs-activepassive τὸ γεγραμμένον 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Paul uses the passive form here to focus on what is **written** rather than the person doing the “writing.” If you must state who does the action, you can express it so that the scripture or scripture author writes or speaks the words. Alternate translation: “what the psalmist wrote” or “to what the psalm says” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 4:13 il5h rc://*/ta/man/translate/writing-quotations κατὰ τὸ γεγραμμένον 1 In Paul’s culture, **according to {what} has been written** was a normal way to introduce a quotation from an important text, in this case, the Old Testament book titled “Psalms” (see [Psalm 116:10](../psa/116/10.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from Psalms. Alternate translation: “as it can be read in the Old Testament,” or “as it says in the book of Psalms,” (See: [[rc://*/ta/man/translate/writing-quotations]]) -4:13 vshy rc://*/ta/man/translate/figs-quotations τὸ γεγραμμένον, ἐπίστευσα, διὸ ἐλάλησα; 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “how it was written that he believed; therefore he spoke,” (See: [[rc://*/ta/man/translate/figs-quotations]]) 4:14 sfxb rc://*/ta/man/translate/grammar-connect-logic-result εἰδότες 1 Here, the word **knowing** introduces a reason for what Paul said that he and those with him do (see [4:13](../04/13.md)). If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “since we know” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 4:14 ruov rc://*/ta/man/translate/writing-pronouns ὁ ἐγείρας 1 Here, the word **one** refers to God the Father, who **raised Jesus**. If it would be helpful in your language, you could make explicit what the pronoun refers to. Alternate translation: “God who raised” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 4:14 t2i8 rc://*/ta/man/translate/figs-idiom ὁ ἐγείρας τὸν Ἰησοῦν, καὶ ἡμᾶς & ἐγερεῖ 1 Paul uses the words **raised** and **raise** to refer to someone who had previously died coming back to life. If your language does not use these words to describe coming back to life, you can use a comparable idiom or express the idea plainly. Alternate translation: “the one having restored Jesus to life will also restore us to life” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -515,7 +514,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 4:15 xdxk rc://*/ta/man/translate/figs-explicit διὰ τῶν πλειόνων 1 Here, the phrase **through more and more** could indicate that: (1) the **grace** increases by being received by **more** people. Alternate translation: “among more and more people” (2) the **grace** increases because God uses **more** situations and experiences to spread the gospel. Alternate translation: “by means of more and more service” (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:15 u8pp rc://*/ta/man/translate/figs-abstractnouns τὴν εὐχαριστίαν περισσεύσῃ εἰς τὴν δόξαν τοῦ Θεοῦ 1 If your language does not use abstract nouns for the ideas behind **thanksgiving** and **glory**, you could express the ideas by using verbs such as “thank” and “glorify.” Alternate translation: “may cause people to abound in thanking God to glorify him” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:15 zt5h rc://*/ta/man/translate/figs-possession εἰς τὴν δόξαν τοῦ Θεοῦ 1 Here Paul uses the possessive form to describe **glory** that **God** receives. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “to glory for God” (See: [[rc://*/ta/man/translate/figs-possession]]) -4:16 u6e5 rc://*/ta/man/translate/grammar-connect-logic-result διὸ 1 # Connecting Statement:\n\nHere, the word **So** introduces an inference or conclusion based on what Paul has said, probably focusing on what he said in [4:7–15](../04/07.md). If it would be helpful in your language, you could use a word or phrase that introduces an inference or conclusion from a previous section. Alternate translation: “So then,” or “Because of all that,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +4:16 u6e5 rc://*/ta/man/translate/grammar-connect-logic-result διὸ 1 Here, the word **So** introduces an inference or conclusion based on what Paul has said, probably focusing on what he said in [4:7–15](../04/07.md). If it would be helpful in your language, you could use a word or phrase that introduces an inference or conclusion from a previous section. Alternate translation: “So then,” or “Because of all that,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 4:16 p7pv rc://*/ta/man/translate/translate-unknown οὐκ ἐνκακοῦμεν 1 See you how translated the word **discouraged** in [4:1](../04/01.md). It refer to: (1) losing motivation and confidence. Alternate translation: “we do not lose hope” (2) becoming tired or exhausted. Alternate translation: “we do not become tired” (See: [[rc://*/ta/man/translate/translate-unknown]]) 4:16 cb92 rc://*/ta/man/translate/grammar-connect-condition-fact εἰ καὶ 1 Here Paul is speaking as if **our outer man is decaying** 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 Paul is saying is not certain, then you could express the idea by indicating that **our outer man** is indeed **decaying**. Alternate translation: “despite the fact that” or “although” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) 4:16 hhv6 rc://*/ta/man/translate/figs-explicit ὁ ἔξω ἡμῶν ἄνθρωπος 1 Here, the phrase **outer man** could refer to: (1) the part of the person that others can observe and see. Alternate translation: “our observable part” or “our external part” (2) the physical part of the person. Alternate translation: “our body” or “our physical part” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -540,7 +539,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 4:18 hbrg rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why **We** are **watching** the things that are not seen. If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “We do that because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 4:18 kx7m rc://*/ta/man/translate/figs-activepassive τὰ γὰρ βλεπόμενα & τὰ δὲ μὴ βλεπόμενα 1 If your language does not use 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 refer to “we” or to people in general. Alternate translation: “For the things that people see … but the things that people do not see” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 5:intro s14p 0 # 2 Corinthians 5 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n * Confidence in the resurrection (5:1–10)\n * The gospel (5:11–6:2)\n\n## Special Concepts in this Chapter\n\n### Resurrection bodies\n\nIn [5:1–5](../05/01.md), Paul speaks about new bodies that believers will receive when Jesus comes back. Right now, he and those with him “groan” while they have their current bodies. That is because these bodies are weak and will eventually die. However, Paul and those with him do not want to just get rid of their bodies. Rather, they are looking forward expectantly to receiving new bodies that will not die. Paul expresses these ideas by using building and clothing language. See the sections below that address how this language functions. Make sure that your translation clearly contrasts old bodies with new bodies and does not suggest that Paul just wants to get rid of his body. \n\n### The intermediate state?\n\nIn [5:6–9](../05/06.md), Paul speaks about being “away from the body” and “with the Lord.” As the previous section has illustrated, Paul’s goal is to have a new body, not to be “away from the body.” So, what is he referring to here? There are three primary options. First, many Christians believe that Paul is talking about the time period between when a believer dies and when Jesus comes back. During this time period, the believer does not have a body but is with Jesus in heaven. Then, when Jesus comes back, the believer receives a new body. Second, some Christians believe that Paul is talking about how believers receive new bodies immediately after they die. In other words, the next thing that a believer experiences after he or she dies is Jesus’ return. In this case, there is no time period between death and resurrection. Third, some Christians believe that Paul is speaking about how believers receive a temporary body for the time they are in heaven with Jesus before he comes back. If possible, your translation should allow for all three of these interpretations. Make sure that you include at least option one, since this is the option that most Christians believe. \n\n### New creation\n\nIn [5:17](../05/17.md), Paul speaks about how being “in Christ” leads to “new creation,” with “old things” passing away and “new things” coming. Paul uses very general language, and the “new creation” could identify the person who is “in Christ” or everything that God is making “new.” If it is about people primarily, Paul’s point is that they are made “new” when they are in Christ. If it is about the world in general, Paul’s point is that God makes the world “new” in Christ, and people experience this “new creation” when they too are in Christ. Since Paul’s language is so general, it is best to express the idea in such a way that both of these interpretations are possible. If you must choose one, most interpreters think that Paul is focusing on people here. (See: [[rc://*/tw/dict/bible/other/creation]])\n\n### Reconciliation\n\nIn [5:18–20](../05/18.md), Paul speaks about how God “reconciles” people to himself and gives the “ministry of reconciliation” to Paul and those with him. The word “reconcile” refers to how someone restores a relationship with someone else so that they can be together again. In other words, when someone does something that breaks or hurts a relationship, “reconciliation” heals the broken relationship. Consider how you might naturally express this idea in your language. (See: [[rc://*/tw/dict/bible/kt/reconcile]])\n\n## Important Figures of Speech in this Chapter\n\n### Bodies as homes\n\nIn [5:1–9](../05/01.md), Paul speaks about bodies as if they were homes. He identifies current earthly bodies as “tents,” which indicates that they do not last. He identifies resurrection bodies as “buildings” that God makes. Paul uses the language of “home” to indicate that people belong in bodies and not without bodies. However, he does seem to think that people can be without bodies for a period of time, just as people can leave their homes for a period of time (see the above discussion of the “intermediate state”). Further, he contrasts “tent” homes with “building” homes to indicate that the “building” is the home (that is, body) that will last forever and which believers should long for. If possible, preserve the “home” language in your translation, either in metaphor or simile form. (See: [[rc://*/tw/dict/bible/other/house]] and [[rc://*/tw/dict/bible/other/tent]])\n\n### Bodies as clothing\n\nIn [5:2–4](../05/02.md), Paul mixes “clothing” language in with his “home” language. The “clothes” are bodies, and Paul again uses this language to indicate that people belong in bodies (“clothed”), not without bodies (“naked” or “unclothed”). He does not use “clothing” language to show that bodies are an unimportant part of who people are. If possible, preserve the “clothing” language in your translation, either in metaphor or simile form. However, if how Paul mixes together “home” and “clothing” language would be confusing, you may need to use only the “home” language and express the “clothing” language plainly or as “home” language. See the notes on these verses for translation options. (See: [[rc://*/tw/dict/bible/other/clothed]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the first person plural. When he uses this form, he is focusing on himself and those with him, or just on himself (although this is less likely). However, he does not necessarily mean that what he says is not true of the Corinthians or of believers in general. Consider how you can communicate the focus on Paul and those with him without totally excluding the Corinthians. In every case where Paul may be using the first person plural in a way different than this, a note will explain the options. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### Singular nouns in general statements\n\nIn [5:1–10](../05/01.md), Paul consistently refers to “body,” “building,” “tent,” and “home” in singular form. He does this because the singular form was a natural way to refer to these things in general. Throughout this section, the UST models how to express the ideas in plural form, since this is more natural for general statements in English. Consider how your language might naturally express a general statement about “bodies.” \n\n### Translating [5:21](../05/21.md)\n\nPaul speaks in a very compressed way in this verse, and Christians disagree about what exactly he means. What is relatively clear is that Paul has in mind what some people call an “interchange” between Christ and believers. Christ, who is “righteous,” is somehow identified with “sin,” and believers, who are “sinners,” are somehow identified with “righteousness.” The “in him” at the end of the verse indicates that this “interchange” occurs in union with Christ. For details about what it could mean for Christ to be “made sin” and for believers to “become the righteousness of God,” see the notes on this verse. If possible, however, your translation should be as general as Paul’s sentence. This means that you should express the general idea of “interchange” and allow for many of the possible interpretations listed in the notes. -5:1 p7b7 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 # Connecting Statement:\n\n(1) an explanation of what Paul said in [4:18](../04/18.md). Alternate translation: “In fact,” (2) an example or illustration of what Paul said in [4:18](../04/18.md). Alternate translation: “For example,” (3) a basis for what Paul said in [4:18](../04/18.md). Alternate translation: “That is because” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +5:1 p7b7 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** could introduce: (1) an explanation of what Paul said in [4:18](../04/18.md). Alternate translation: “In fact,” (2) an example or illustration of what Paul said in [4:18](../04/18.md). Alternate translation: “For example,” (3) a basis for what Paul said in [4:18](../04/18.md). Alternate translation: “That is because” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 5:1 v03z rc://*/ta/man/translate/figs-exclusive οἴδαμεν & ἡμῶν & ἔχομεν 1 Here and throughout this chapter, Paul uses the first person plural. See the chapter introduction for more information on how to translate these words. Here, the words **we** and **our** could refer to: (1) just Paul and those with him. Paul is focusing on himself and those with him, but he does not mean to exclude the Corinthians entirely. Alternate translation: “we who preach the gospel … our … we have” (2) Paul and everyone who believes, including the Corinthians. Alternate translation: “all of us know … our … we have” (See: [[rc://*/ta/man/translate/figs-exclusive]]) 5:1 la71 rc://*/ta/man/translate/grammar-connect-condition-fact ἐὰν 1 Here, the word **if** could introduce: (1) something that Paul thinks will definitely happen, but he is not sure when. Alternate translation: “whenever” (2) something that Paul thinks might happen. Alternate translation: “even if” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) 5:1 z4vs rc://*/ta/man/translate/figs-exmetaphor ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν ἐκ Θεοῦ ἔχομεν, οἰκίαν ἀχειροποίητον αἰώνιον ἐν τοῖς οὐρανοῖς 1 Here Paul speaks as if a person’s body were a **house**, **tent**, or **building** that the person lives in. This was a common way to refer to a person’s body in Paul’s culture. He identifies the current body as a **tent** that is **torn down** because this body will die. He describes the body that a person will have when God resurrects them as a **building from God** and an **eternal house** that is **not made with hands**. This is an important metaphor in [5:1–9](../05/01.md), so preserve the **house**, **tent**, and **building** language if possible. If it would be helpful, you could use a simile or identify what the **house** is in another natural way. Alternate translation: “our earthly house of this tent, that is, our mortal body, is torn down, we have a building from God, that is, our resurrection body, an eternal house in the heavens, not made with hands” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) @@ -684,7 +683,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 5:20 lr70 rc://*/ta/man/translate/figs-infostructure παρακαλοῦντος δι’ ἡμῶν; δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ Θεῷ 1 Here, the clause **We implore {you} on behalf of Christ** could be: (1) the introduction to what Paul and those with him say as God **is appealing** through them. Alternate translation: “is appealing through us as we implore you on behalf of Christ, ‘Be reconciled to God!’” (2) part of what **God is appealing through us**. Alternate translation: “is appealing through us when we say, ‘We implore you on behalf Christ: be reconciled to God!’” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 5:20 me5z rc://*/ta/man/translate/figs-explicit παρακαλοῦντος 1 Here Paul does not state to whom **God is appealing**. He could imply that he **is appealing** to: (1) everyone. Alternate translation: “is appealing to all people” (2) the Corinthians specifically. Alternate translation: “is appealing to you” (See: [[rc://*/ta/man/translate/figs-explicit]]) 5:20 eoef rc://*/ta/man/translate/figs-explicit δεόμεθα 1 Here what Paul says could be addressed to: (1) the Corinthians specifically. Alternate translation: “We implore you Corinthians on behalf of Christ” (2) every person with whom Paul and those with him speak. Alternate translation: “We implore everyone we meet” (See: [[rc://*/ta/man/translate/figs-explicit]]) -5:20 t7be rc://*/ta/man/translate/figs-quotations Χριστοῦ, καταλλάγητε τῷ Θεῷ 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “Christ that you should be reconciled to God!” (See: [[rc://*/ta/man/translate/figs-quotations]]) +5:20 t7be rc://*/ta/man/translate/figs-quotations Χριστοῦ, καταλλάγητε τῷ Θεῷ 1 It may be more natural in your language to have an indirect quotation here. If you use the following alternate translation, you will need to remove the quotation marks. Alternate translation: “Christ that you should be reconciled to God!” (See: [[rc://*/ta/man/translate/figs-quotations]]) 5:20 a6fx rc://*/ta/man/translate/figs-activepassive καταλλάγητε 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. If you must state who does the action, Paul could be implying that: (1) the Corinthians do it to themselves. Alternate translation: “Reconcile yourselves with God” (2) God does it. Alternate translation: “Let God reconcile you to himself” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 5:21 jp2a rc://*/ta/man/translate/writing-pronouns τὸν μὴ γνόντα ἁμαρτίαν & ἐποίησεν & ἐν αὐτῷ 1 Here, the words **one** and **him** refer to Jesus the Messiah. The word **he** refers to God the Father. If it would be helpful in your language, you could make explicit to whom these pronouns refer. Alternate translation: “Jesus, who did not know sin, God made … in Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 5:21 qim8 rc://*/ta/man/translate/figs-idiom τὸν μὴ γνόντα ἁμαρτίαν 1 Here, the phrase **having known sin** refers to committing or doing **sin**. It does not refer just to knowing about **sin**. If it would be helpful in your language, you could use a word or phrase that refers to committing **sin**. Alternate translation: “The one not having done sin” or “The one not having sinned” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -703,7 +702,6 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 6:1 pdgo rc://*/ta/man/translate/figs-idiom εἰς κενὸν 1 Here, **in vain** identifies a cause that does not have its intended effect. In this case, receiving **the grace of God** will not lead to salvation if the Corinthians do not persevere in living as those who have received **the grace of God**. If it would be helpful in your language, you use a word or phrase that identifies a cause that does not have its intended effect. Alternate translation: “for nothing” or “to no purpose” (See: [[rc://*/ta/man/translate/figs-idiom]]) 6:2 ooms rc://*/ta/man/translate/grammar-connect-logic-result γάρ 1 Here, the word **For** introduces a reason why the Corinthians should “receive the grace of God” (see [6:1](../06/01.md)). If it would be helpful in your language, you could use a different word or phrase that introduces reason for an exhortation. Alternate translation: “because” or “since” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 6:2 u9kc rc://*/ta/man/translate/writing-quotations λέγει 1 Here, the phrase **he says** introduces words that God speaks in the Scriptures. Specifically, Paul is quoting from a Greek translation of [Isaiah 49:8](../isa/49/08.md). If it would be helpful in your language, you use a form that indicates that God speaks these words that come from Isaiah. Alternate translation: “according to Isaiah the prophet God says,” or “God speaks these words through Isaiah:” (See: [[rc://*/ta/man/translate/writing-quotations]]) -6:2 uqu5 rc://*/ta/man/translate/figs-quotations λέγει & καιρῷ δεκτῷ ἐπήκουσά σου, καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι. 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “he says that at an acceptable time he listened to you, and in a day of salvation he helped you.” (See: [[rc://*/ta/man/translate/figs-quotations]]) 6:2 pp3i rc://*/ta/man/translate/figs-parallelism καιρῷ δεκτῷ ἐπήκουσά σου, καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι. ἰδοὺ, νῦν καιρὸς εὐπρόσδεκτος; ἰδοὺ, νῦν ἡμέρα σωτηρίας 1 The two clauses in the quotation 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 phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Make sure that you use the same form for Paul’s interpretation of the quotation, which is also in parallel form. Alternate translation: “At an acceptable time I listened to you; yes, in a day of salvation I helped you. Behold, now is a favorable time; yes, now is a day of salvation” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 6:2 kilf rc://*/ta/man/translate/figs-idiom καιρῷ δεκτῷ 1 Here, the phrase **an acceptable time** refers to a point in time that someone considers to proper or appropriate for doing something. Paul could be implying that this **time** is **acceptable** to: (1) God. Alternate translation: “At a time that I considered right” or “At a time appropriate for me” (2) people. Alternate translation: “At a time that people considered right” or “At a time appropriate for people” (See: [[rc://*/ta/man/translate/figs-idiom]]) 6:2 iz3h rc://*/ta/man/translate/figs-explicit ἐπήκουσά σου 1 Here, the word **listened** indicates that God both listened and responded. If it would be helpful in your language, you could clarify that God did not just “listen” but also acted in response. Alternate translation: “I answered you” or “I listened to you and responded” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -719,7 +717,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 6:3 he3c rc://*/ta/man/translate/figs-activepassive μὴ μωμηθῇ ἡ διακονία 1 If your language does not use 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 does the action, Paul could be implying that: (1) other people would do it. Alternate translation: “others might not blame our ministry” (2) God. Alternate translation: “God might not blame our ministry” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 6:3 fkf9 rc://*/ta/man/translate/figs-abstractnouns ἡ διακονία 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.” Alternate translation: “how we minister” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 6:3 winz rc://*/ta/man/translate/translate-unknown μὴ μωμηθῇ 1 Here, the word **blamed** refers to how people criticize something or find fault with it. If it would be helpful in your language, you could use a word or phrase that expresses the idea more clearly. Alternate translation: “might not be critiqued” or “might not be condemned” (See: [[rc://*/ta/man/translate/translate-unknown]]) -6:4 xd9l rc://*/ta/man/translate/translate-unknown συνιστάντες ἑαυτοὺς 1 # General Information:\n\nHere, the phrase **commend ourselves** refers to the practice of stating why one should be trusted and welcomed. If it would be helpful in your language, you could use a word or phrase that refers to giving reasons why people should welcome and trust a person. Alternate translation: “we present ourselves favorably” or “we vouch for ourselves” (See: [[rc://*/ta/man/translate/translate-unknown]]) +6:4 xd9l rc://*/ta/man/translate/translate-unknown συνιστάντες ἑαυτοὺς 1 Here, the phrase **commend ourselves** refers to the practice of stating why one should be trusted and welcomed. If it would be helpful in your language, you could use a word or phrase that refers to giving reasons why people should welcome and trust a person. Alternate translation: “we present ourselves favorably” or “we vouch for ourselves” (See: [[rc://*/ta/man/translate/translate-unknown]]) 6:4 p6pl rc://*/ta/man/translate/figs-explicit ἐν παντὶ συνιστάντες ἑαυτοὺς ὡς Θεοῦ διάκονοι 1 Here the word **as** could introduce: (1) who they are (**servants of God**) while they **commend** themselves. Alternate translation: “we who are servants of God commend ourselves in everything” (2) what it is that they must **commend** themselves to be. Alternate translation: “we commend ourselves in everything, proving that we are servants of God” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:4 p9up rc://*/ta/man/translate/figs-possession Θεοῦ διάκονοι 1 Here Paul uses the possessive form to refer **servants** who serve **God**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “servants for God” or “God’s servants” (See: [[rc://*/ta/man/translate/figs-possession]]) 6:4 faw1 rc://*/ta/man/translate/figs-infostructure Θεοῦ & ἐν ὑπομονῇ πολλῇ, ἐν 1 Here, the phrase **in much endurance** could go with: (1) the list that follows. In this case, the list gives the situation in which they have **much endurance**. Alternate translation: “of God; we have much endurance in” (2) **we commend ourselves**. In this case, the phrase gives an explanation for how they **commend** themselves, and the list gives the situations in which this occurs Alternate translation: “of God by having much endurance; we show this in” (See: [[rc://*/ta/man/translate/figs-infostructure]]) @@ -786,18 +784,15 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 6:16 aqql rc://*/ta/man/translate/figs-metaphor ἡμεῖς & ναὸς Θεοῦ ἐσμεν ζῶντος 1 Here Paul speaks as if **we** were a **temple**. He explains this metaphor with the following quotation, which illustrates how God dwells with his people as their God. Since the **temple** is an important building in Paul’s culture, if possible you should preserve the language. If necessary, you could express the idea by using a simile form. Alternate translation: “we are like the temple of the living God” or “the living God dwells with us as if we were his temple” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:16 oc16 rc://*/ta/man/translate/figs-idiom Θεοῦ & ζῶντος 2 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: “of the God who lives” or “of the true God” (See: [[rc://*/ta/man/translate/figs-idiom]]) 6:16 es7t rc://*/ta/man/translate/writing-quotations καθὼς εἶπεν ὁ Θεὸς 1 Here, the phrase **just as God said** introduces a quotation that supports what Paul has said about how **we are the temple of the living God**. The words Paul quotes could come from [Leviticus 26:12](../lev/26/12.md); [Jeremiah 31:33](../jer/31/33.md); and [Ezekiel 37:27](../ezk/37/27.md). If it would be helpful in your language, you could clarify that the words that God speaks are from the Scriptures. Alternate translation: “just as God spoke through the prophets” or “as God spoke in the Old Testament” (See: [[rc://*/ta/man/translate/writing-quotations]]) -6:16 l298 rc://*/ta/man/translate/figs-quotations εἶπεν & ὅτι ἐνοικήσω ἐν αὐτοῖς, καὶ ἐνπεριπατήσω, καὶ ἔσομαι αὐτῶν Θεός, καὶ αὐτοὶ ἔσονταί μου λαός 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “said that he would dwell among them, and walk among them; and he would be their God, and they themselves would be his people.” (See: [[rc://*/ta/man/translate/figs-quotations]]) 6:16 u5g3 rc://*/ta/man/translate/figs-parallelism ἐνοικήσω ἐν αὐτοῖς, καὶ ἐνπεριπατήσω 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 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: “I will dwell among them; yes, I will walk among them” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 6:16 g0nl rc://*/ta/man/translate/figs-metaphor ἐνπεριπατήσω 1 Here the author of the quotation speaks as if God would **walk** among his people. He means that God will be as close to his people as if he was “walking” around with them. If it would be helpful in your language, you could use a comparable metaphor or plain language. Alternate translation: “spend time with them” or “be close to them” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:16 vy1b rc://*/ta/man/translate/figs-rpronouns αὐτοὶ ἔσονταί 1 Here, the word translated **themselves** switches focus from **God** to **they**. Consider using a natural way to switch the focus to **they** in your language. Alternate translation: “it is they who will be” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) -6:17 fe1z rc://*/ta/man/translate/writing-quotations διὸ & λέγει Κύριος 1 # General Information:\n\nHere Paul uses the words **Therefore** and **says the Lord** to introduce a quotation that provides a result or inference from what Paul said in the previous verse. Most of the quotation is from [Isaiah 52:11](../isa/52/11.md), but the phrase **and I will welcome you** is from a Greek translation of [Ezekiel 20:34](../ezk/20/34.md). The ULT indicates that the quote is from two different passages by using new quotation marks with the last line. However, it is recommended that you treat the whole verse as one quote in your translation. If it would be helpful in your language, you could introduce the quote in a natural way that shows it comes from the Old Testament. It may be more natural to move **says the Lord** to the beginning of the verse, as the UST does. Alternate translation: “Because of that … the Lord says {through the prophets}” (See: [[rc://*/ta/man/translate/writing-quotations]]) -6:17 vkex rc://*/ta/man/translate/figs-quotations διὸ ἐξέλθατε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε, λέγει Κύριος, καὶ ἀκαθάρτου μὴ ἅπτεσθε; κἀγὼ εἰσδέξομαι ὑμᾶς 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “Therefore the Lord says that you should come out from the midst of them, and be separate, and touch no unclean thing, and he will welcome you.” (See: [[rc://*/ta/man/translate/figs-quotations]]) +6:17 fe1z rc://*/ta/man/translate/writing-quotations διὸ & λέγει Κύριος 1 Here Paul uses the words **Therefore** and **says the Lord** to introduce a quotation that provides a result or inference from what Paul said in the previous verse. Most of the quotation is from [Isaiah 52:11](../isa/52/11.md), but the phrase **and I will welcome you** is from a Greek translation of [Ezekiel 20:34](../ezk/20/34.md). The ULT indicates that the quote is from two different passages by using new quotation marks with the last line. However, it is recommended that you treat the whole verse as one quote in your translation. If it would be helpful in your language, you could introduce the quote in a natural way that shows it comes from the Old Testament. It may be more natural to move **says the Lord** to the beginning of the verse, as the UST does. Alternate translation: “Because of that … the Lord says {through the prophets}” (See: [[rc://*/ta/man/translate/writing-quotations]]) 6:17 peek rc://*/ta/man/translate/figs-parallelism ἐξέλθατε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε 1 Here, 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 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: “Come out from the midst of them; yes, be separate” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 6:17 z5ld rc://*/ta/man/translate/writing-pronouns αὐτῶν 1 Here, the word **them** refers to people who do not follow God and who do not trust the Messiah. If it would be helpful in your language, you could make explicit to whom the pronoun refers. Alternate translation: “of the unbelievers” or “of the people who do not follow God” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 6:17 vfie rc://*/ta/man/translate/figs-metonymy ἀκαθάρτου μὴ ἅπτεσθε 1 Here the author of the quotation uses the word **touch** to refer to interacting with someone in any way, not just by “touching” it. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “interact with no unclean thing” or “avoid every unclean thing” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 6:17 jg48 rc://*/ta/man/translate/grammar-connect-logic-result κἀγὼ 1 Here, the word **and** introduces what happens when people do what God commanded in the first part of the verse. If it would be helpful in your language, you could use a word or phrase that more clearly introduces a result. Alternate translation: “and then I” or “and when you do those things, I” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 6:18 ft65 rc://*/ta/man/translate/writing-quotations καὶ 1 Here uses the word **And** to introduce another quote from the Old Testament, specifically from [2 Samuel 7:8](../2sa/07/08.md) and [2 Samuel 7:14](../2sa/07/14.md). If it would be helpful in your language, you could use a word or phrase that clarifies that Paul is quoting from the Old Testament. Alternate translation: “Again, as you can read in the Scriptures,” or “Even more, as it is written,” (See: [[rc://*/ta/man/translate/writing-quotations]]) -6:18 o9h6 rc://*/ta/man/translate/figs-quotations καὶ ἔσομαι ὑμῖν εἰς πατέρα, καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ θυγατέρας, λέγει Κύριος Παντοκράτωρ. 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. If you do, you may need to introduce the quote more clearly and specify to whom **I** refers. Alternate translation: “And it is written that God will be to you as a Father, and you will be to him as sons and daughters, as the Lord Almighty says.” (See: [[rc://*/ta/man/translate/figs-quotations]]) 6:18 dks6 rc://*/ta/man/translate/figs-parallelism ἔσομαι ὑμῖν εἰς πατέρα, καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱοὺς καὶ θυγατέρας 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 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: “I will be to you as a Father; yes, you will be to me as sons and daughters” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 7:intro hg36 0 # 2 Corinthians 7 General Notes\n\n## Structure and Formatting\n\n4. Paul’s ministry (2:14–7:4)\n * Join with fellow believers, not unbelievers (6:11–7:4)\n5. Paul rejoices about Titus’ visit to the Corinthians (7:5–16)\n\n## Special Concepts in this Chapter\n\n### Boasting\n\nIn [7:4](../07/04.md), [14](../07/14.md), Paul refers to how he boasts about the Corinthians. What he means is that he tells people about how wonderful and great he thinks they are. It is important to indicate that Paul is not describing the Corinthians as better than they actually are. Rather, Paul indicates in [7:14](../07/14.md) that what he says about them is actually true. Use a word or phrase that refers to saying good things that are true about someone else. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n### Encouragement and comfort\n\nThe words for “encouragement” and “comfort” are very closely related. Sometimes it is not clear whether Paul is focusing more on the encouragement (which implies urging someone to act) or more on the comfort (which implies making someone feel better). If you have a word or phrase that can indicate both comfort and encouragement, you could use it in this chapter. Otherwise, consider which emphasis the context implies. Generally, the ULT models one option, and the UST models the other option. (See: [[rc://*/tw/dict/bible/other/comfort]])\n\n### The previous letter\n\nIn [7:8–12](../07/08.md), Paul refers to a letter that he had already written and sent to the Corinthians. He has already referred to this letter in chapter 2. While a few scholars think this letter is 1 Corinthians, most likely we do not have this previous letter. Paul acknowledges that this previous letter might have “grieved” them, but he wants them to know that he wrote the letter to help them do what was right. In your translation, make sure that these verses refer to a letter that Paul previously wrote, not to 2 Corinthians.\n\n### Grief and sorrow\n\nThe words for being “grieved” and for “sorrow” are very closely related. Paul uses these words to refer to being hurt or feeling upset about something. Paul distinguishes between two kinds of “sorrow”: one that is with respect to God or godly, the other that is with respect to the world or worldly. If possible use a word or words that are general enough to refer to both kinds of “sorrow.” \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the words “we,” “us,” and “our” to refer to himself and those who work with him. He does not include the Corinthians except in [7:1](../07/01.md). You should assume that Paul only means himself and those with him unless a note specifies otherwise. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### Switches between first person singular and first person plural\n\nThroughout this chapter, Paul switches between singular forms (“I”) and plural forms (“we”) of the first person. These switches are probably not just stylistic. Rather, they indicate when Paul is referring just to himself and when he is referring to himself and those who serve with him. If possible, preserve these switches in your translation. \n\n### What happened in Corinth\n\nIn this chapter, Paul continues to refer to something that happened in Corinth, something he already discussed in chapter 2. However, Paul gives even less details than he did in chapter 2 about what happened. What we know is that a person, probably a man, from the Corinthians’ group did something wrong and hurt some of the Corinthians and possibly also Paul. Paul in response wrote a severe letter, which “grieved” the Corinthians. Paul also sent Titus to Corinth to make sure that everything was resolved. In this chapter, Paul especially focuses on how happy he was to hear what Titus told him about how the Corinthians responded. Avoid providing more details in this chapter than Paul does, but make sure that your translation generally refers to events like these. 7:1 h5xv rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces an inference from what Paul has already said, especially what he said in [6:16–18](../06/16.md) about being God’s temple and family. If it would be helpful in your language, you could use a word or phrase that introduces an inference from a previous section. Alternate translation: “Because of that” or “On account of those things” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) @@ -851,7 +846,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 7:8 b552 rc://*/ta/man/translate/grammar-connect-condition-contrary εἰ καὶ μετεμελόμην 1 Here, the phrase **Even though** could introduce: (1) something that Paul did not actually do. In other words, Paul wishes to indicate that he might have “regretted” sending the letter, but there is no possibility of that now. Alternate translation: “Even though I might have regretted it” (2) something that Paul did in the past but does not do now. In other words, Paul wishes to indicate that he “regretted” sending the letter after he sent, but he does not regret it now. Alternate translation: “Even though I did regret it then” (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]]) 7:8 vk7m rc://*/ta/man/translate/figs-metonymy βλέπω 1 Here, the word **seeing** refers generally to “knowing” something, not just to looking with one’s eyes. If it would be helpful in your language, you could use a word that clearly refers to knowing. Alternate translation: “I recognize” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 7:8 ftuo rc://*/ta/man/translate/translate-textvariants βλέπω 1 Here, some manuscripts have “for I see,” and a few manuscripts have “seeing.” However, the best manuscripts have “I see.” Unless your readers are already familiar with one of these other wordings, it is best to follow the ULT here. (See: [[rc://*/ta/man/translate/translate-textvariants]]) -7:8 b2xj rc://*/ta/man/translate/grammar-connect-condition-fact εἰ καὶ 3 # General Information:\n\nHere Paul is speaking as if being grieved **for an hour** were a hypothetical possibility, but he means that it was 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 Paul is saying is not certain, then you could express the idea by using a word such as “though.” Alternate translation: “though only” or “although just” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) +7:8 b2xj rc://*/ta/man/translate/grammar-connect-condition-fact εἰ καὶ 3 Here Paul is speaking as if being grieved **for an hour** were a hypothetical possibility, but he means that it was 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 Paul is saying is not certain, then you could express the idea by using a word such as “though.” Alternate translation: “though only” or “although just” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) 7:8 ob23 rc://*/ta/man/translate/figs-idiom πρὸς ὥραν 1 Here Paul uses the word **hour** to refer to a short period of time, but he does not specify how short. If it would be helpful in your language, you could use a comparable expression that refers to a short period of time. Alternate translation: “for a moment” or “for a short while” (See: [[rc://*/ta/man/translate/figs-idiom]]) 7:9 z820 rc://*/ta/man/translate/figs-infostructure οὐχ ὅτι ἐλυπήθητε, ἀλλ’ ὅτι ἐλυπήθητε εἰς μετάνοιαν 1 If your language would not naturally put the negative statement before the positive statement, you could reverse the two clauses here. Alternate translation: “that you were grieved to the point of repentance, not that you were grieved” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 7:9 kn5q rc://*/ta/man/translate/figs-activepassive ἐλυπήθητε -1 If your language does not use 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, Paul implies that he himself or his letter did it. Alternate translation: “I grieved you … I grieved you … I grieved you” or “my letter grieved you … it grieved you … my letter grieved you” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -904,11 +899,11 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 7:15 g9bz rc://*/ta/man/translate/figs-doublet φόβου καὶ τρόμου 1 The terms **fear** and **trembling** mean similar things. Paul 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: “great fear” or “deep respect” (See: [[rc://*/ta/man/translate/figs-doublet]]) 7:16 hr3w rc://*/ta/man/translate/figs-explicit θαρρῶ ἐν ὑμῖν 1 The implication is that Paul is **confident** that the Corinthians are doing what is right or proper. You can include this information if that would be helpful to your readers. Alternate translation: “I am confident that you do what is proper” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:intro kl7m 0 # 2 Corinthians 8 General Notes\n\n## Structure and Formatting\n\n6. Giving for the gospel (8:1–9:15)\n * Example of the Macedonians (8:1–6)\n * Paul appeals to the Corinthians to give generously (8:7–9:5)\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quotation from [Exodus 16:18](../exo/16/18.md) in [8:15](../08/15.md).\n\n## Special Concepts in this Chapter\n\n### The collection for the church in Jerusalem\n\nThroughout this chapter, Paul encourages the Corinthians to finish collecting the money they were going to contribute to what Paul was gathering to send to the believers in Jerusalem. Paul sometimes calls participating in this collection a “grace.” He often refers to this collection indirectly, which was a polite way to talk about financial matters in his culture. If people in your culture speaks more directly about financial matters, you may need to make some of the ideas more explicit. In order to encourage the Corinthians to give to this collection, Paul tells them that the Macedonian believers have already given generously ([8:1–5](../08/01.md)), states reasons why the Corinthians should give ([8:6–15](../08/06.md)), and assures the Corinthians that the people who are managing the collection are trustworthy ([8:16–24](../08/16.md)). Make sure that your translation includes these elements that encourage the Corinthians to give to the collection.\n\n### The generosity of the Macedonians\n\nIn [8:1–5](../08/01.md), Paul tells the Corinthians about how the Macedonian believers contributed generously to the collection even though they were poor and suffering. He does this to encourage the Corinthians also to give generously. While Paul does not directly compare how much the Corinthians and Macedonians have given, he does use the Macedonians as an example. Your translation should clearly present the Macedonians as an example to imitate.\n\n### Equality\n\nIn [8:13–14](../08/13.md), Paul indicates that one of the reasons for the collection is “equality” among believers. He does not mean that every believer must have exactly the same amount of possessions and money. What he does mean is that believers who have much should share with believers who have little. He wants all believers to be doing “equally” well. So, while this does not mean that everyone has exactly the same amount of possessions and money, it does mean that some believers should not be rich when others are poor. Consider how you might express the idea of general, although not exact, “equality.”\n\n### Titus and two traveling companions\n\nIn [8:16–23](../08/16.md), Paul commends Titus and then introduces and commends the two men who travel with him. Most likely, these three men traveled together and carried Paul’s letter (2 Corinthians) with them. Paul does not name the two men, but he does indicate that they are trustworthy and should be respected. If you have normal ways of introducing and commending people, you could use them here. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the words “we,” “us,” and “our” to refer to himself and those who work with him. He does not include the Corinthians. You should assume that Paul only means himself and those with him unless a note specifies otherwise. (See: [[rc://*/ta/man/translate/figs-exclusive]]) -8:1 mm8g rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 # Connecting Statement:\n\nHere, the word **Now** introduces a new topic. If it would be helpful in your language, you could use a word or phrase that introduces a new topic, or you could leave **Now** untranslated. Alternate translation: “Next,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -8:1 d3pn rc://*/ta/man/translate/figs-metaphor ἀδελφοί 1 # Connecting Statement:\n\nPaul is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “fellow Christians” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -8:1 a73v rc://*/ta/man/translate/figs-gendernotations ἀδελφοί 1 # Connecting Statement:\n\nAlthough the term **brothers** is masculine, Paul is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brothers and sisters” to indicate this. (See: [[rc://*/ta/man/translate/figs-gendernotations]]) -8:1 nqwf rc://*/ta/man/translate/figs-possession τὴν χάριν τοῦ Θεοῦ 1 # Connecting Statement:\n\nHere, Paul is using the possessive form to describe **grace** that comes from **God**. If this is not clear in your language, you could use a form that makes it clear. Alternate translation: “the grace from God” (See: [[rc://*/ta/man/translate/figs-possession]]) -8:1 phws rc://*/ta/man/translate/figs-abstractnouns τὴν χάριν τοῦ Θεοῦ 1 # Connecting Statement:\n\nIf your language does not use an abstract noun for the idea of **grace**, you could express the same idea in another way. Alternate translation: “the gift of God” or “what comes graciously from God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +8:1 mm8g rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces a new topic. If it would be helpful in your language, you could use a word or phrase that introduces a new topic, or you could leave **Now** untranslated. Alternate translation: “Next,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +8:1 d3pn rc://*/ta/man/translate/figs-metaphor ἀδελφοί 1 Paul is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “fellow Christians” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +8:1 a73v rc://*/ta/man/translate/figs-gendernotations ἀδελφοί 1 Although the term **brothers** is masculine, Paul is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brothers and sisters” to indicate this. (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +8:1 nqwf rc://*/ta/man/translate/figs-possession τὴν χάριν τοῦ Θεοῦ 1 Here, Paul is using the possessive form to describe **grace** that comes from **God**. If this is not clear in your language, you could use a form that makes it clear. Alternate translation: “the grace from God” (See: [[rc://*/ta/man/translate/figs-possession]]) +8:1 phws rc://*/ta/man/translate/figs-abstractnouns τὴν χάριν τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **grace**, you could express the same idea in another way. Alternate translation: “the gift of God” or “what comes graciously from God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 8:1 d1mj rc://*/ta/man/translate/figs-activepassive τὴν δεδομένην 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “that he has given” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 8:1 xnfz rc://*/ta/man/translate/figs-explicit τῆς Μακεδονίας 1 As Paul indicates in [7:5](../07/05.md), he is in **Macedonia** when he writes this letter. If it would be helpful in your language, you could indicate that this place was Paul’s location when he wrote the letter. Alternate translation: “of Macedonia, where I am currently” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:2 zjd7 ὅτι 1 (1) further explain or define the “grace of God” in [8:1](../08/01.md). (2) support or give a reason for what Paul said in [8:1](../08/01.md). @@ -979,7 +974,6 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 8:14 om8r rc://*/ta/man/translate/figs-abstractnouns γένηται ἰσότης 1 If your language does not use an abstract noun for the idea of **equality**, you could express the same idea in another way. Alternate translation: “everyone is equal” or “everyone does equally well” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 8:15 xpr7 rc://*/ta/man/translate/writing-quotations καθὼς γέγραπται 1 Here Paul quotes from the Old Testament scriptures, specifically from [Exodus 16:18](../exo/16/18.md). If it would be helpful to your readers, you could format these words in a different way, or you could include this information in a footnote. Alternate translation: “just as it is written in the Scriptures” or “just as you can read in Exodus” (See: [[rc://*/ta/man/translate/writing-quotations]]) 8:15 ue8w rc://*/ta/man/translate/figs-activepassive γέγραπται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the person who wrote the book of Exodus. Alternate translation: “someone wrote in Exodus” or “it says in Exodus” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -8:15 db2r rc://*/ta/man/translate/figs-quotations γέγραπται, ὁ τὸ πολὺ, οὐκ ἐπλεόνασεν; καὶ ὁ τὸ ὀλίγον, οὐκ ἠλαττόνησεν 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “it is written that the one who gathered much did not have too much, and the one who gathered little did not have too little.” (See: [[rc://*/ta/man/translate/figs-quotations]]) 8:15 u28y rc://*/ta/man/translate/figs-explicit ὁ τὸ πολὺ, οὐκ ἐπλεόνασεν; καὶ ὁ τὸ ὀλίγον, οὐκ ἠλαττόνησεν 1 Here Paul is quoting from a story about how God led the Israelites through the desert. They did not have much food, so God miraculously made something like bread appear on the ground for them. The Israelites called the food “Manna,” and God commanded each of them to gather a specific amount for each person. This amount was just right, which is what this quotation describes. If it would be helpful in your language, you could include some of this information in your translation or a in a footnote. Alternate translation: “Any Israelite who gathered much Manna did not have too much, and any Israelite who gathered little Manna did not have too little” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:15 ahrp rc://*/ta/man/translate/figs-genericnoun ὁ τὸ -1 The phrase **the one** represents people in general, not one particular person. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “Those … those” or “Everyone … everyone” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) 8:16 w40p rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces a new section. Paul is again speaking about **Titus**, whom he last mentioned in [8:6](../08/06.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: “Now” or “Next,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) @@ -1036,16 +1030,16 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 8:24 wk4y rc://*/ta/man/translate/figs-extrainfo τὴν & ἔνδειξιν τῆς ἀγάπης ὑμῶν, καὶ ἡμῶν καυχήσεως ὑπὲρ ὑμῶν 1 Here Paul wants the Corinthians to **prove** the **proof**. If this form is redundant in your language, you could express the idea without using the word **proof**. Alternate translation: “that your love is real and that our boasting about you is true” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) 8:24 lr1f rc://*/ta/man/translate/figs-metaphor εἰς πρόσωπον τῶν ἐκκλησιῶν 1 He Paul speaks as if the **proof** was directly in front of the **faces of the churches**. What he means is that the **proof** is something that the **churches** can see and know about. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “in the sight of the churches” or “with the knowledge of the churches” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 8:24 oc83 rc://*/ta/man/translate/figs-abstractnouns τὴν & ἔνδειξιν τῆς ἀγάπης ὑμῶν, καὶ ἡμῶν καυχήσεως ὑπὲρ ὑμῶν 1 If your language does not use abstract nouns for the ideas of **proof** and **love**, you could express the same ideas in another way. Alternate translation: “that you do love others and what we boasted about you is right” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -9:intro lt8d 0 # 2 Corinthians 9 General Notes\n\n## Structure and Formatting\n\n6. Giving for the gospel (8:1–9:15)\n * Paul appeals to the Corinthians to give generously (8:7–9:5)\n * Blessing and thanksgiving (9:6–15)\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 verse [9:9](../09/09.md), which is quoted from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Plans for the collection\n\nIn [9:1–5](../09/01.md), Paul continues to speak about the collection for the Jerusalem believers, how the Corinthians should contribute to it, and why he is sending Titus and two other believers to the Corinthians. For more information, see the introduction to chapter 8. \n\n### God enables and blesses those who give\n\nIn [9:6–14](../09/06.md), Paul describes how God gives people enough money and possessions so that they can give to others, and he also describes how God blesses people who do this. Finally, he explains how giving and receiving gifts glorifies God. Your translation should not suggest that God makes people who give to others very rich. Instead of that, Paul is saying that God gives some people more than they need so that they can give what they have to fellow believers, which leads to thanksgiving and glory to God. \n\n## Important Figures of Speech in this Chapter\n\n### Farming metaphors\n\nIn [9:6](../09/06.md), [10](../09/10.md), Paul speaks of giving to fellow believers as if it were farming. In [9:6](../09/06.md), Paul refers to how farmers who sow much seed will harvest more produce. This applies to believers giving to each other: those who give more will produce more blessings for others and glory to God. In [9:10](../09/10.md), Paul refers to how God is the one who provides the seeds and the produce for farmers. This again applies to believers giving to each other: God is the one who gives some believers more than they need so that they can share it with others, and God also makes those gifts bless others and glorify him. If possible, preserve these metaphors or express the ideas in simile form. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n -9:1 wc5l rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 # Connecting Statement:\n\nHere, the word **For** introduces a further explanation concerning why Paul and those with him boast about the Corinthians (see [8:24](../08/24.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: “Now,” or “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +9:intro lt8d 0 # 2 Corinthians 9 General Notes\n\n## Structure and Formatting\n\n6. Giving for the gospel (8:1–9:15)\n * Paul appeals to the Corinthians to give generously (8:7–9:5)\n * Blessing and thanksgiving (9:6–15)\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 verse [9:9](../09/09.md), which is quoted from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Plans for the collection\n\nIn [9:1–5](../09/01.md), Paul continues to speak about the collection for the Jerusalem believers, how the Corinthians should contribute to it, and why he is sending Titus and two other believers to the Corinthians. For more information, see the introduction to chapter 8. \n\n### God enables and blesses those who give\n\nIn [9:6–14](../09/06.md), Paul describes how God gives people enough money and possessions so that they can give to others, and he also describes how God blesses people who do this. Finally, he explains how giving and receiving gifts glorifies God. Your translation should not suggest that God makes people who give to others very rich. Instead of that, Paul is saying that God gives some people more than they need so that they can give what they have to fellow believers, which leads to thanksgiving and glory to God. \n\n## Important Figures of Speech in this Chapter\n\n### Farming metaphors\n\nIn [9:6](../09/06.md), [10](../09/10.md), Paul speaks of giving to fellow believers as if it were farming. In [9:6](../09/06.md), Paul refers to how farmers who sow much seed will harvest more produce. This applies to believers giving to each other: those who give more will produce more blessings for others and glory to God. In [9:10](../09/10.md), Paul refers to how God is the one who provides the seeds and the produce for farmers. This again applies to believers giving to each other: God is the one who gives some believers more than they need so that they can share it with others, and God also makes those gifts bless others and glorify him. If possible, preserve these metaphors or express the ideas in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n +9:1 wc5l rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation concerning why Paul and those with him boast about the Corinthians (see [8:24](../08/24.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: “Now,” or “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 9:1 fxs3 rc://*/ta/man/translate/figs-explicit τῆς διακονίας τῆς εἰς τοὺς ἁγίους 1 Here Paul is referring specifically to the **ministry** of collecting and giving money to the **saints** in Jerusalem. If it would be helpful in your language, you could make what Paul is referring to more explicit. Alternate translation: “the ministry that is to the saints in Jerusalem” or “the money that we are collecting for the Jerusalem saints” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:1 kpvg rc://*/ta/man/translate/figs-abstractnouns τῆς διακονίας τῆς εἰς 1 If your language does not use an abstract noun for the idea of **ministry**, you could express the same idea in another way. Alternate translation: “how we minister to” or “what we are doing for” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 9:1 wcuz περισσόν μοί ἐστιν τὸ γράφειν ὑμῖν 1 Alternate translation: “it is really not necessary for me to write to you” -9:2 o55j rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 # General Information:\n\nHere, the word **For** introduces the reason why it is “excessive” for Paul to write to the Corinthians about the collection. If it would be helpful in your language, you could use a word or phrase that introduces a reason. Alternate translation: “It is excessive since” or “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -9:2 yt00 rc://*/ta/man/translate/figs-abstractnouns τὴν προθυμίαν ὑμῶν 1 # General Information:\n\nIf your language does not use an abstract noun for the idea of **readiness**, you could express the same idea in another way. Alternate translation: “how ready you are” or “that you are ready” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +9:2 o55j rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces the reason why it is “excessive” for Paul to write to the Corinthians about the collection. If it would be helpful in your language, you could use a word or phrase that introduces a reason. Alternate translation: “It is excessive since” or “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +9:2 yt00 rc://*/ta/man/translate/figs-abstractnouns τὴν προθυμίαν ὑμῶν 1 If your language does not use an abstract noun for the idea of **readiness**, you could express the same idea in another way. Alternate translation: “how ready you are” or “that you are ready” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 9:2 e62g rc://*/ta/man/translate/figs-explicit τὴν προθυμίαν ὑμῶν & παρεσκεύασται & ἠρέθισε τοὺς πλείονας 1 Paul never directly states what the Corinthians and the Macedonians are ready or about to do. He implies that it is to give to the collection for the believers in Jerusalem. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “your readiness to help fellow believers … has been ready to help … stirred up most of them to help” (See: [[rc://*/ta/man/translate/figs-explicit]]) -9:2 jqee rc://*/ta/man/translate/figs-quotations ὅτι Ἀχαΐα παρεσκεύασται ἀπὸ πέρυσι, καὶ 1 # General Information:\n\nIt may be more natural in your language to have a direct quotation here. Alternate translation: “saying, ‘Achaia has been ready since last year,’ and” (See: [[rc://*/ta/man/translate/figs-quotations]]) -9:2 rd2g rc://*/ta/man/translate/translate-names Ἀχαΐα 1 # General Information:\n\n**Achaia** is the name of a Roman province in the southern part of modern-day Greece. The city of Corinth was in this province. (See: [[rc://*/ta/man/translate/translate-names]]) +9:2 jqee rc://*/ta/man/translate/figs-quotations ὅτι Ἀχαΐα παρεσκεύασται ἀπὸ πέρυσι, καὶ 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “saying, ‘Achaia has been ready since last year,’ and” (See: [[rc://*/ta/man/translate/figs-quotations]]) +9:2 rd2g rc://*/ta/man/translate/translate-names Ἀχαΐα 1 **Achaia** is the name of a Roman province in the southern part of modern-day Greece. The city of Corinth was in this province. (See: [[rc://*/ta/man/translate/translate-names]]) 9:2 i529 rc://*/ta/man/translate/figs-metonymy Ἀχαΐα παρεσκεύασται 1 Here, the word **Achaia** refers to the believers who live in this province. If it would be helpful in your language, you could refer to the people directly instead of just to the place. Alternate translation: “the Christians in Achaia have been ready” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 9:2 zdgk rc://*/ta/man/translate/figs-abstractnouns τὸ ὑμῶν ζῆλος 1 If your language does not use an abstract noun for the idea of **zeal**, you could express the same idea in another way. Alternate translation: “how zealous you are” or “how you have acted zealously has” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 9:2 ynu8 rc://*/ta/man/translate/figs-metaphor ἠρέθισε τοὺς πλείονας 1 Here Paul speaks as if the **zeal** of the Corinthians could stir up or provoke the believers in Macedonia. He means that the Corinthians’ **zeal** encourages or motivates the Macedonians to act. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “challenged most of them” or “motivated most of them” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -1084,48 +1078,47 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 9:8 cz9b rc://*/ta/man/translate/grammar-connect-logic-result ἐν παντὶ πάντοτε πᾶσαν αὐτάρκειαν ἔχοντες 1 This phrase introduces a reason why the Corinthians can **abound in every good work**. If it would be helpful in your language, you could use a word or phrase that makes this relationship clearer. Alternate translation: “since in everything, always, you have all sufficiency” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 9:8 u8w6 rc://*/ta/man/translate/figs-abstractnouns πᾶσαν αὐτάρκειαν ἔχοντες 1 If your language does not use an abstract noun for the idea of **sufficiency**, you could express the same idea in another way. Alternate translation: “being completely sufficient” or “being fully self-sufficient” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 9:8 jb7i rc://*/ta/man/translate/figs-explicit πᾶν ἔργον ἀγαθόν 1 Here, the phrase **every good work** generally describes any good deed. However, it may also more specifically refer to helping others by giving them what they need. Make sure you use a phrase that could indicate this specific meaning in your language. Alternate translation: “every good act of service” (See: [[rc://*/ta/man/translate/figs-explicit]]) -9:9 fd6d rc://*/ta/man/translate/writing-quotations καθὼς γέγραπται 1 Here Paul quotes from the Old Testament scriptures, specifically from [Psalm 112:9](../psa/112/09.md), to support the claim he made in the previous verse. If it would be helpful to your readers, you could format these words in a different way and include this information in a footnote. Alternate translation: “In fact, it is written in a psalm” or “You can read just that in the Scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]]) -9:9 mma1 rc://*/ta/man/translate/figs-activepassive καθὼς γέγραπται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Just as someone wrote” or “Just as you can read in the Scriptures” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -9:9 vfr2 rc://*/ta/man/translate/figs-quotations γέγραπται, ἐσκόρπισεν, ἔδωκεν τοῖς πένησιν, ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “it is written that he distributed alms, he gave to the poor, his righteousness endures to eternity.” (See: [[rc://en/ta/man/translate/figs-quotations]]) -9:9 xvql rc://*/ta/man/translate/writing-pronouns ἐσκόρπισεν, ἔδωκεν & αὐτοῦ 1 The pronouns **he** and **his** could refer to: (1) a person who fears and obeys God. This is what the pronouns mean in [Psalm 112:9](../psa/112/09.md). Alternate translation: “The person who obeys God distributed alms, he gave … his” (2) God. Alternate translation: “God distributed alms, he gave … his” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -9:9 a91h rc://*/ta/man/translate/figs-gendernotations ἐσκόρπισεν, ἔδωκεν & αὐτοῦ 1 Although the terms **he** and **his** are masculine, the author of the quotation is using them in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “Such a person distributed alms, he or she … his or her” or “These people distributed alms, they gave … their” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -9:9 ypxe rc://*/ta/man/translate/figs-parallelism ἐσκόρπισεν, ἔδωκεν τοῖς πένησιν 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could either connect the phrases in a way that shows that the second phrase is repeating the first one, or you could combine the two phrases. Alternate translation: “He distributed alms, indeed, he gave to the poor” or “He distributed gifts to the poor” (See: [[rc://en/ta/man/translate/figs-parallelism]]) -9:9 o0ri rc://*/ta/man/translate/figs-pastforfuture ἐσκόρπισεν, ἔδωκεν 1 Here the author of the quotation uses the past tense to describe actions that normally or habitually occur. If it would be helpful in your language, you could whatever tense is natural in your language for recurring or habitual actions. Alternate translation: “He is distributing alms, he is giving” or “He has distributed alms, he has given” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) -9:9 hvk7 rc://*/ta/man/translate/figs-nominaladj τοῖς πένησιν 1 The author of the quotation is using the adjective **poor** as a noun to mean **poor** people in general. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “to poor people” (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -9:9 h2bx rc://*/ta/man/translate/figs-abstractnouns ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα 1 If your language does not use abstract nouns for the ideas of **righteousness** and **eternity**, you could express the same ideas in another way. Alternate translation: “what he does righteously will last forever” or “he will always be righteous” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -9:9 qcsn rc://*/ta/man/translate/figs-explicit μένει εἰς τὸν αἰῶνα 1 Here, the phrase **endures to eternity** could mean that: (1) the person always does what is righteous. Alternate translation: “will always be performed” or “will be acted out to eternity” (2) God will always remember and reward the righteous things that the person does. Alternate translation: “will always be remembered” or “will be remembered by God to eternity” (See: [[rc://en/ta/man/translate/figs-explicit]]) -9:10 ejwt rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces a development of the ideas from the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a development, or you could leave **Now** untranslated. Alternate translation: “So,” (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) -9:10 p3fl rc://*/ta/man/translate/writing-pronouns ὁ & ἐπιχορηγῶν 1 Here, the word **one** refers to God. If it would be helpful in your language, you could make this more explicit. Alternate translation: “God who supplies” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -9:10 gbkz rc://*/ta/man/translate/grammar-collectivenouns σπόρον & τὸν σπόρον ὑμῶν 1 In this verse, the word **seed** is singular in form, but it refers to many seeds. If it would be helpful in your language, you could say this plainly. Alternate translation: “much seed … much seed for you” (See: [[rc://en/ta/man/translate/grammar-collectivenouns]]) -9:10 uts1 rc://*/ta/man/translate/figs-metaphor χορηγήσει καὶ πληθυνεῖ τὸν σπόρον ὑμῶν, καὶ αὐξήσει τὰ γενήματα τῆς δικαιοσύνης ὑμῶν 1 Here Paul applies what he said about actual **seed** and **bread** in the first half of the verse to what he is telling the Corinthians about giving to fellow believers. He means that God will give them the means to give (the **seed**) and will enable their gifts to really help others (increasing the **fruit**). If it would be helpful in your language, you could a simile or express the idea in plain language. Alternate translation: “will supply and multiply what you have like it was seed and will increase what your righteousness accomplishes like it was fruits” or “will supply and multiply your possessions and will increase what your righteousness accomplishes” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -9:10 ci67 rc://*/ta/man/translate/figs-possession τὰ γενήματα τῆς δικαιοσύνης ὑμῶν 1 Here Paul uses the possessive form to connect **fruits** with **your righteousness**. He could be identifying **fruits** that: (1) come from **righteousness**. Alternate translation: “the fruits that come from your righteousness” (2) are **righteousness**. Alternate translation: “the fruits, that is, your righteousness” (See: [[rc://en/ta/man/translate/figs-possession]]) -9:10 yv67 rc://*/ta/man/translate/figs-abstractnouns τῆς δικαιοσύνης ὑμῶν 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “of the righteous things you do” or “of what you righteously do” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -9:11 c2wo rc://*/ta/man/translate/figs-explicit πλουτιζόμενοι 1 Here, the phrase **being enriched** does indicate that the Corinthians have more than enough money and possessions. Paul’s point is that God gives them more than they need so that they can share it with others. If it would be helpful in your language, you could use a word or phrase that refers to people having more than they need or being wealthy. Alternate translation: “being made wealthy” or “being given more than enough” (See: [[rc://en/ta/man/translate/figs-explicit]]) -9:11 iexj rc://*/ta/man/translate/figs-activepassive πλουτιζόμενοι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God enriching you” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -9:11 fpko rc://*/ta/man/translate/figs-abstractnouns εἰς πᾶσαν ἁπλότητα 1 If your language does not use an abstract noun for the idea of **generosity**, you could express the same idea in another way. Alternate translation: “to be very generous” or “to act generously in every way” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -9:11 b3e5 rc://*/ta/man/translate/writing-pronouns ἥτις 1 The pronoun **which** refers to **generosity**. If this is not clear for your readers, you could refer more directly to **generosity**. Alternate translation: “which generosity” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -9:11 b5n3 rc://*/ta/man/translate/figs-abstractnouns κατεργάζεται & εὐχαριστίαν τῷ Θεῷ 1 If your language does not use an abstract noun for the idea of **thanksgiving**, you could express the same idea in another way. Alternate translation: “causes thanks to be given to God” or “leads to people thanking God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -9:11 u57h rc://*/ta/man/translate/figs-explicit δι’ ἡμῶν 1 Here, the phrase **through us** shows that Paul and those with him are involved in how the **generosity** leads to **thanksgiving**. More specifically, they are the ones who collect and send the gifts to fellow believers. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “through our work” or “by what we do with your gifts” (See: [[rc://en/ta/man/translate/figs-explicit]]) -9:12 vuc2 rc://*/ta/man/translate/figs-possession ἡ διακονία τῆς λειτουργίας ταύτης 1 Here, Paul is using the possessive form to describe a **ministry** that is accomplished by performing **this service**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “accomplishing this service” or “the ministry of performing this service” (See: [[rc://en/ta/man/translate/figs-possession]]) -9:12 a66t rc://*/ta/man/translate/figs-abstractnouns ἡ διακονία τῆς λειτουργίας ταύτης 1 If your language does not use abstract nouns for the ideas of **ministry** and **service**, you could express the same ideas in another way. Alternate translation: “working to serve in this way” or “acting in this helpful way” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -9:12 l7kq rc://*/ta/man/translate/figs-explicit τῆς λειτουργίας ταύτης 1 Here, the phrase **this service** refers specifically to collecting and sending money to help the believers in Jerusalem. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “of this service of helping the Jerusalem believers” or “of this service of collecting money” (See: [[rc://en/ta/man/translate/figs-explicit]]) -9:12 esk7 rc://*/ta/man/translate/figs-abstractnouns καὶ περισσεύουσα διὰ πολλῶν εὐχαριστιῶν τῷ Θεῷ 1 If your language does not use an abstract noun for the idea of **thanksgivings**, you could express the same idea in another way. Alternate translation: “is also causing God to be thanked many times” or “is also leading to many people often thanking God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -9:13 plj4 rc://*/ta/man/translate/figs-possession τῆς δοκιμῆς τῆς διακονίας ταύτης 1 Here Paul uses the possessive to indicate that participating in the **ministry** proves what Paul says in the rest of this verse, that is, that they have **obedience** and **generosity**. If it would be helpful in your language, you could use a form that clearly expresses this idea. Alternate translation: “of what this ministry proves” or “of what you prove by performing this ministry” (See: [[rc://en/ta/man/translate/figs-possession]]) -9:13 k0kh rc://*/ta/man/translate/figs-abstractnouns τῆς δοκιμῆς τῆς διακονίας ταύτης 1 If your language does not use abstract nouns for the ideas of **proof** and **ministry**, you could express the same ideas in another way. Alternate translation: “of what ministering in this way proves” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -9:13 svot rc://*/ta/man/translate/writing-pronouns δοξάζοντες 1 Here the people who **are glorifying God** could be: (1) the believers in Jerusalem, who receive the money. Alternate translation: “the believers in Jerusalem are glorifying” (2) the Corinthians, who give the money. Alternate translation: “you are glorifying” (3) anyone who hears about the Corinthians giving money to the believers in Jerusalem. Alternate translation: “people are glorifying” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -9:13 ze14 rc://*/ta/man/translate/figs-possession τῇ ὑποταγῇ τῆς ὁμολογίας ὑμῶν 1 Here Paul uses the possessive form to connect **obedience** to **your confession**. He could be describing: (1) **obedience** to the content of the **confession**. Alternate translation: “of your obedience to your confession” or “you obey your confession” (2) **obedience** that goes along with the **confession**. Alternate translation: “obedience that goes with your confession” (3) **obedience** which consists in proclaiming the **confession**. Alternate translation: “of your obedience in speaking your confession” (See: [[rc://en/ta/man/translate/figs-possession]]) -9:13 sdnc rc://*/ta/man/translate/figs-abstractnouns τῇ ὑποταγῇ τῆς ὁμολογίας ὑμῶν 1 If your language does not use abstract nouns for the ideas of **obedience** and **confession**, you could express the same ideas in another way. Alternate translation: “you obey what you confess” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -9:13 ajtu rc://*/ta/man/translate/figs-explicit τῆς ὁμολογίας ὑμῶν εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ 1 Here, the phrase **to the gospel of Christ** could go with: (1) **obedience**. In this case, they are obedient **to the gospel of Christ**. Alternate translation: “of your confession, that is, obedience to the gospel of Christ” (2) **confession**. In this case, they confess **to the gospel of Christ**. Alternate translation: “of your confession concerning the gospel of Christ” (See: [[rc://en/ta/man/translate/figs-explicit]]) -9:13 otyw rc://*/ta/man/translate/figs-possession τὸ εὐαγγέλιον τοῦ Χριστοῦ 1 Here, Paul is using the possessive form to describe a **gospel** that is about **Christ**. If this is not clear in your language, you could use a different form. Alternate translation: “to the gospel that concerns Christ” (See: [[rc://en/ta/man/translate/figs-possession]]) -9:13 z8k5 rc://*/ta/man/translate/figs-possession ἁπλότητι τῆς κοινωνίας 1 Here, Paul is using the possessive form to describe a **fellowship** that is characterized by **generosity**. If this is not clear in your language, you could use an adjective such as “generous.” Alternate translation: “the generous fellowship” (See: [[rc://en/ta/man/translate/figs-possession]]) -9:13 ll01 rc://*/ta/man/translate/figs-abstractnouns ἁπλότητι τῆς κοινωνίας εἰς αὐτοὺς καὶ εἰς πάντας 1 If your language does not use abstract nouns for the ideas of **generosity** and **fellowship**, you could express the same ideas in another way. Alternate translation: “how unselfishly you give to them and to everyone” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -9:13 gyy3 rc://*/ta/man/translate/figs-explicit πάντας 1 Here, the word **everyone** refers primarily to believers. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “every believer” (See: [[rc://en/ta/man/translate/figs-explicit]]) -9:14 qea1 rc://*/ta/man/translate/figs-infostructure καὶ αὐτῶν δεήσει ὑπὲρ ὑμῶν, ἐπιποθούντων ὑμᾶς 1 Here, the phrase **in their prayer on your behalf** could go with: (1) **longing**. In this case, the word **longing** describes another thing that the Jerusalem believers do, besides “glorifying God” (see [9:13](../09/13.md)). Alternate translation: “and they are longing for you in their prayer on your behalf,” (2) the phrase “because of” in the previous verse (see [9:13](../09/13.md)). In this case, **their prayer on your behalf** is another reason why God receives glory. Alternate translation: “and because of their prayer on your behalf, in which they long for you” (See: [[rc://en/ta/man/translate/figs-infostructure]]) -9:14 lwgq rc://*/ta/man/translate/figs-explicit ἐπιποθούντων 1 Here, the word **longing** could introduce: (1) the way in which they pray. Alternate translation: “in which they long” (2) why they pray. Alternate translation: “since they long” (3) something they do along with praying. Alternate translation: “and they long” (See: [[rc://en/ta/man/translate/figs-explicit]]) -9:14 alzd rc://*/ta/man/translate/figs-possession τὴν ὑπερβάλλουσαν χάριν τοῦ Θεοῦ ἐφ’ ὑμῖν 1 Here, Paul is using the possessive form to describe a **grace** that is connected to **God**. He could mean that the **grace**: (1) is something that **God** gave to them to do. Alternate translation: “how God has given you the ability to perform surpassing grace” (2) is how God has acted towards them. Alternate translation: “how God has been surpassingly gracious to you” (See: [[rc://en/ta/man/translate/figs-possession]]) -9:14 vytr rc://*/ta/man/translate/figs-abstractnouns τὴν ὑπερβάλλουσαν χάριν τοῦ Θεοῦ ἐφ’ ὑμῖν 1 If your language does not use an abstract noun for the idea of **grace**, you could express the same idea in another way. Alternate translation: “how very kind God has been to you” or “what God has graciously enabled you to do” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +9:9 fd6d rc://*/ta/man/translate/writing-quotations καθὼς γέγραπται 1 Here Paul quotes from the Old Testament scriptures, specifically from [Psalm 112:9](../psa/112/09.md), to support the claim he made in the previous verse. If it would be helpful to your readers, you could format these words in a different way and include this information in a footnote. Alternate translation: “In fact, it is written in a psalm” or “You can read just that in the Scriptures” (See: [[rc://*/ta/man/translate/writing-quotations]]) +9:9 mma1 rc://*/ta/man/translate/figs-activepassive καθὼς γέγραπται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Just as someone wrote” or “Just as you can read in the Scriptures” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +9:9 xvql rc://*/ta/man/translate/writing-pronouns ἐσκόρπισεν, ἔδωκεν & αὐτοῦ 1 The pronouns **he** and **his** could refer to: (1) a person who fears and obeys God. This is what the pronouns mean in [Psalm 112:9](../psa/112/09.md). Alternate translation: “The person who obeys God distributed alms, he gave … his” (2) God. Alternate translation: “God distributed alms, he gave … his” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +9:9 a91h rc://*/ta/man/translate/figs-gendernotations ἐσκόρπισεν, ἔδωκεν & αὐτοῦ 1 Although the terms **he** and **his** are masculine, the author of the quotation is using them in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “Such a person distributed alms, he or she … his or her” or “These people distributed alms, they gave … their” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +9:9 ypxe rc://*/ta/man/translate/figs-parallelism ἐσκόρπισεν, ἔδωκεν τοῖς πένησιν 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could either connect the phrases in a way that shows that the second phrase is repeating the first one, or you could combine the two phrases. Alternate translation: “He distributed alms, indeed, he gave to the poor” or “He distributed gifts to the poor” (See: [[rc://*/ta/man/translate/figs-parallelism]]) +9:9 o0ri rc://*/ta/man/translate/figs-pastforfuture ἐσκόρπισεν, ἔδωκεν 1 Here the author of the quotation uses the past tense to describe actions that normally or habitually occur. If it would be helpful in your language, you could whatever tense is natural in your language for recurring or habitual actions. Alternate translation: “He is distributing alms, he is giving” or “He has distributed alms, he has given” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) +9:9 hvk7 rc://*/ta/man/translate/figs-nominaladj τοῖς πένησιν 1 The author of the quotation is using the adjective **poor** as a noun to mean **poor** people in general. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “to poor people” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) +9:9 h2bx rc://*/ta/man/translate/figs-abstractnouns ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα 1 If your language does not use abstract nouns for the ideas of **righteousness** and **eternity**, you could express the same ideas in another way. Alternate translation: “what he does righteously will last forever” or “he will always be righteous” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +9:9 qcsn rc://*/ta/man/translate/figs-explicit μένει εἰς τὸν αἰῶνα 1 Here, the phrase **endures to eternity** could mean that: (1) the person always does what is righteous. Alternate translation: “will always be performed” or “will be acted out to eternity” (2) God will always remember and reward the righteous things that the person does. Alternate translation: “will always be remembered” or “will be remembered by God to eternity” (See: [[rc://*/ta/man/translate/figs-explicit]]) +9:10 ejwt rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces a development of the ideas from the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a development, or you could leave **Now** untranslated. Alternate translation: “So,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +9:10 p3fl rc://*/ta/man/translate/writing-pronouns ὁ & ἐπιχορηγῶν 1 Here, the word **one** refers to God. If it would be helpful in your language, you could make this more explicit. Alternate translation: “God who supplies” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +9:10 gbkz rc://*/ta/man/translate/grammar-collectivenouns σπόρον & τὸν σπόρον ὑμῶν 1 In this verse, the word **seed** is singular in form, but it refers to many seeds. If it would be helpful in your language, you could say this plainly. Alternate translation: “much seed … much seed for you” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) +9:10 uts1 rc://*/ta/man/translate/figs-metaphor χορηγήσει καὶ πληθυνεῖ τὸν σπόρον ὑμῶν, καὶ αὐξήσει τὰ γενήματα τῆς δικαιοσύνης ὑμῶν 1 Here Paul applies what he said about actual **seed** and **bread** in the first half of the verse to what he is telling the Corinthians about giving to fellow believers. He means that God will give them the means to give (the **seed**) and will enable their gifts to really help others (increasing the **fruit**). If it would be helpful in your language, you could a simile or express the idea in plain language. Alternate translation: “will supply and multiply what you have like it was seed and will increase what your righteousness accomplishes like it was fruits” or “will supply and multiply your possessions and will increase what your righteousness accomplishes” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +9:10 ci67 rc://*/ta/man/translate/figs-possession τὰ γενήματα τῆς δικαιοσύνης ὑμῶν 1 Here Paul uses the possessive form to connect **fruits** with **your righteousness**. He could be identifying **fruits** that: (1) come from **righteousness**. Alternate translation: “the fruits that come from your righteousness” (2) are **righteousness**. Alternate translation: “the fruits, that is, your righteousness” (See: [[rc://*/ta/man/translate/figs-possession]]) +9:10 yv67 rc://*/ta/man/translate/figs-abstractnouns τῆς δικαιοσύνης ὑμῶν 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “of the righteous things you do” or “of what you righteously do” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +9:11 c2wo rc://*/ta/man/translate/figs-explicit πλουτιζόμενοι 1 Here, the phrase **being enriched** does indicate that the Corinthians have more than enough money and possessions. Paul’s point is that God gives them more than they need so that they can share it with others. If it would be helpful in your language, you could use a word or phrase that refers to people having more than they need or being wealthy. Alternate translation: “being made wealthy” or “being given more than enough” (See: [[rc://*/ta/man/translate/figs-explicit]]) +9:11 iexj rc://*/ta/man/translate/figs-activepassive πλουτιζόμενοι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God enriching you” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +9:11 fpko rc://*/ta/man/translate/figs-abstractnouns εἰς πᾶσαν ἁπλότητα 1 If your language does not use an abstract noun for the idea of **generosity**, you could express the same idea in another way. Alternate translation: “to be very generous” or “to act generously in every way” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +9:11 b3e5 rc://*/ta/man/translate/writing-pronouns ἥτις 1 The pronoun **which** refers to **generosity**. If this is not clear for your readers, you could refer more directly to **generosity**. Alternate translation: “which generosity” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +9:11 b5n3 rc://*/ta/man/translate/figs-abstractnouns κατεργάζεται & εὐχαριστίαν τῷ Θεῷ 1 If your language does not use an abstract noun for the idea of **thanksgiving**, you could express the same idea in another way. Alternate translation: “causes thanks to be given to God” or “leads to people thanking God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +9:11 u57h rc://*/ta/man/translate/figs-explicit δι’ ἡμῶν 1 Here, the phrase **through us** shows that Paul and those with him are involved in how the **generosity** leads to **thanksgiving**. More specifically, they are the ones who collect and send the gifts to fellow believers. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “through our work” or “by what we do with your gifts” (See: [[rc://*/ta/man/translate/figs-explicit]]) +9:12 vuc2 rc://*/ta/man/translate/figs-possession ἡ διακονία τῆς λειτουργίας ταύτης 1 Here, Paul is using the possessive form to describe a **ministry** that is accomplished by performing **this service**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “accomplishing this service” or “the ministry of performing this service” (See: [[rc://*/ta/man/translate/figs-possession]]) +9:12 a66t rc://*/ta/man/translate/figs-abstractnouns ἡ διακονία τῆς λειτουργίας ταύτης 1 If your language does not use abstract nouns for the ideas of **ministry** and **service**, you could express the same ideas in another way. Alternate translation: “working to serve in this way” or “acting in this helpful way” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +9:12 l7kq rc://*/ta/man/translate/figs-explicit τῆς λειτουργίας ταύτης 1 Here, the phrase **this service** refers specifically to collecting and sending money to help the believers in Jerusalem. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “of this service of helping the Jerusalem believers” or “of this service of collecting money” (See: [[rc://*/ta/man/translate/figs-explicit]]) +9:12 esk7 rc://*/ta/man/translate/figs-abstractnouns καὶ περισσεύουσα διὰ πολλῶν εὐχαριστιῶν τῷ Θεῷ 1 If your language does not use an abstract noun for the idea of **thanksgivings**, you could express the same idea in another way. Alternate translation: “is also causing God to be thanked many times” or “is also leading to many people often thanking God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +9:13 plj4 rc://*/ta/man/translate/figs-possession τῆς δοκιμῆς τῆς διακονίας ταύτης 1 Here Paul uses the possessive to indicate that participating in the **ministry** proves what Paul says in the rest of this verse, that is, that they have **obedience** and **generosity**. If it would be helpful in your language, you could use a form that clearly expresses this idea. Alternate translation: “of what this ministry proves” or “of what you prove by performing this ministry” (See: [[rc://*/ta/man/translate/figs-possession]]) +9:13 k0kh rc://*/ta/man/translate/figs-abstractnouns τῆς δοκιμῆς τῆς διακονίας ταύτης 1 If your language does not use abstract nouns for the ideas of **proof** and **ministry**, you could express the same ideas in another way. Alternate translation: “of what ministering in this way proves” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +9:13 svot rc://*/ta/man/translate/writing-pronouns δοξάζοντες 1 Here the people who **are glorifying God** could be: (1) the believers in Jerusalem, who receive the money. Alternate translation: “the believers in Jerusalem are glorifying” (2) the Corinthians, who give the money. Alternate translation: “you are glorifying” (3) anyone who hears about the Corinthians giving money to the believers in Jerusalem. Alternate translation: “people are glorifying” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +9:13 ze14 rc://*/ta/man/translate/figs-possession τῇ ὑποταγῇ τῆς ὁμολογίας ὑμῶν 1 Here Paul uses the possessive form to connect **obedience** to **your confession**. He could be describing: (1) **obedience** to the content of the **confession**. Alternate translation: “of your obedience to your confession” or “you obey your confession” (2) **obedience** that goes along with the **confession**. Alternate translation: “obedience that goes with your confession” (3) **obedience** which consists in proclaiming the **confession**. Alternate translation: “of your obedience in speaking your confession” (See: [[rc://*/ta/man/translate/figs-possession]]) +9:13 sdnc rc://*/ta/man/translate/figs-abstractnouns τῇ ὑποταγῇ τῆς ὁμολογίας ὑμῶν 1 If your language does not use abstract nouns for the ideas of **obedience** and **confession**, you could express the same ideas in another way. Alternate translation: “you obey what you confess” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +9:13 ajtu rc://*/ta/man/translate/figs-explicit τῆς ὁμολογίας ὑμῶν εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ 1 Here, the phrase **to the gospel of Christ** could go with: (1) **obedience**. In this case, they are obedient **to the gospel of Christ**. Alternate translation: “of your confession, that is, obedience to the gospel of Christ” (2) **confession**. In this case, they confess **to the gospel of Christ**. Alternate translation: “of your confession concerning the gospel of Christ” (See: [[rc://*/ta/man/translate/figs-explicit]]) +9:13 otyw rc://*/ta/man/translate/figs-possession τὸ εὐαγγέλιον τοῦ Χριστοῦ 1 Here, Paul is using the possessive form to describe a **gospel** that is about **Christ**. If this is not clear in your language, you could use a different form. Alternate translation: “to the gospel that concerns Christ” (See: [[rc://*/ta/man/translate/figs-possession]]) +9:13 z8k5 rc://*/ta/man/translate/figs-possession ἁπλότητι τῆς κοινωνίας 1 Here, Paul is using the possessive form to describe a **fellowship** that is characterized by **generosity**. If this is not clear in your language, you could use an adjective such as “generous.” Alternate translation: “the generous fellowship” (See: [[rc://*/ta/man/translate/figs-possession]]) +9:13 ll01 rc://*/ta/man/translate/figs-abstractnouns ἁπλότητι τῆς κοινωνίας εἰς αὐτοὺς καὶ εἰς πάντας 1 If your language does not use abstract nouns for the ideas of **generosity** and **fellowship**, you could express the same ideas in another way. Alternate translation: “how unselfishly you give to them and to everyone” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +9:13 gyy3 rc://*/ta/man/translate/figs-explicit πάντας 1 Here, the word **everyone** refers primarily to believers. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “every believer” (See: [[rc://*/ta/man/translate/figs-explicit]]) +9:14 qea1 rc://*/ta/man/translate/figs-infostructure καὶ αὐτῶν δεήσει ὑπὲρ ὑμῶν, ἐπιποθούντων ὑμᾶς 1 Here, the phrase **in their prayer on your behalf** could go with: (1) **longing**. In this case, the word **longing** describes another thing that the Jerusalem believers do, besides “glorifying God” (see [9:13](../09/13.md)). Alternate translation: “and they are longing for you in their prayer on your behalf,” (2) the phrase “because of” in the previous verse (see [9:13](../09/13.md)). In this case, **their prayer on your behalf** is another reason why God receives glory. Alternate translation: “and because of their prayer on your behalf, in which they long for you” (See: [[rc://*/ta/man/translate/figs-infostructure]]) +9:14 lwgq rc://*/ta/man/translate/figs-explicit ἐπιποθούντων 1 Here, the word **longing** could introduce: (1) the way in which they pray. Alternate translation: “in which they long” (2) why they pray. Alternate translation: “since they long” (3) something they do along with praying. Alternate translation: “and they long” (See: [[rc://*/ta/man/translate/figs-explicit]]) +9:14 alzd rc://*/ta/man/translate/figs-possession τὴν ὑπερβάλλουσαν χάριν τοῦ Θεοῦ ἐφ’ ὑμῖν 1 Here, Paul is using the possessive form to describe a **grace** that is connected to **God**. He could mean that the **grace**: (1) is something that **God** gave to them to do. Alternate translation: “how God has given you the ability to perform surpassing grace” (2) is how God has acted towards them. Alternate translation: “how God has been surpassingly gracious to you” (See: [[rc://*/ta/man/translate/figs-possession]]) +9:14 vytr rc://*/ta/man/translate/figs-abstractnouns τὴν ὑπερβάλλουσαν χάριν τοῦ Θεοῦ ἐφ’ ὑμῖν 1 If your language does not use an abstract noun for the idea of **grace**, you could express the same idea in another way. Alternate translation: “how very kind God has been to you” or “what God has graciously enabled you to do” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 9:15 sxtg rc://*/ta/man/translate/figs-exclamations χάρις τῷ Θεῷ 1 Here, **Thanks {be} to God** is an exclamatory phrase that communicates Paul’s thankfulness. Use an exclamation form that is natural in your language for communicating thanks. See how you translated the similar phrase in [8:16](../08/16.md). Alternate translation: “we give thanks to God” (See: [[rc://*/ta/man/translate/figs-exclamations]]) -9:15 es8c rc://*/ta/man/translate/figs-extrainfo ἐπὶ τῇ ἀνεκδιηγήτῳ αὐτοῦ δωρεᾷ 1 Here Paul does not clarify exactly what this **gift** is. He could mean the way that the Corinthians give that leads to a close connection between believers and glory to God. He could mean Jesus himself, whom God gave. In this case, use a general expression for a gift, since Paul does not clarify exactly what **gift** he means. Alternate translation: “for what he has given us, which is indescribable” (See: [[rc://en/ta/man/translate/figs-extrainfo]]) +9:15 es8c rc://*/ta/man/translate/figs-extrainfo ἐπὶ τῇ ἀνεκδιηγήτῳ αὐτοῦ δωρεᾷ 1 Here Paul does not clarify exactly what this **gift** is. He could mean the way that the Corinthians give that leads to a close connection between believers and glory to God. He could mean Jesus himself, whom God gave. In this case, use a general expression for a gift, since Paul does not clarify exactly what **gift** he means. Alternate translation: “for what he has given us, which is indescribable” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) 10:intro abcd 0 # 2 Corinthians 10 General Notes\n\n## Structure and Formatting\n\n7. Paul defends his apostolic authority (10:1–13:10)\n * The true standard for boasting (10:1–18)\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quoted words in [10:17](../10/17.md), which are from [Jeremiah 9:24](../jer/09/24.md).\n\n## Special Concepts in this Chapter\n\n### Paul’s opponents\n\nIn this and the following chapters, Paul defends himself and his authority against people who said that they were better than Paul and that the Corinthians should listen to them instead of to Paul. These people either lived in or were visiting Corinth. Paul does not state who these people are or refer to them directly. However, he does refer indirectly to what people are saying about him. Consider whether your readers would notice and understand Paul’s indirect references to his opponents. If not, you may need to make some of his references more explicit. See the notes for specific issues and translation options. \n\n### Accusations against Paul\n\nIn [10:1](../10/01.md), [10](../10/10.md), Paul states that some people think that he is meek and gentle in person but bold and forceful when he is away. In [10:7](../10/07.md), Paul hints that his opponents might say that they are “of Christ” but that Paul and those with him are not. It is very likely that Paul knew more things that people said about him, but he does not state anything more directly. Make sure that your translation shows that Paul knew that people were saying at least these two things about him.\n\n### Boasting\n\nIn [10:8](../10/08.md), [13](../10/13.md), [15–17](../10/15.md), Paul speaks about boasting. In Paul’s culture, not all boasting was considered bad. Instead, there were good and bad kinds of boasting. In these verses, Paul explains what counts as good boasting, and he explains that he boasts in a good way. He also implies that his opponents boast in a bad way. You should use a word or phrase that refers to saying that someone or something is great, and make sure that this word or phrase could refer to something good or to something bad. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n### Measuring, measures, and limits\n\nIn [10:12–16](../10/12.md), Paul speaks about “measures” and “limits.” He is referring to standards with which people compare themselves and rules according to which people act. He argues that he and those with him have compared themselves to a standard that God has provided and work according to rules that God gave. He suggests that his opponents compare themselves to standards they have invented and do not follow the rules that God has given. Further, Paul argues that the rules God gave to him and those with him require them to be the ones who teach the Corinthians. Consider what words and phrases would express these ideas clearly in your language. \n\n## Important Figures of Speech in this Chapter\n\n### Ironic speech\n\nIn [10:1](../10/01.md), Paul describes himself as “meek” when he is with the Corinthians but “bold” when he is away. He is speaking ironically, that is, describing himself as his opponents do when he does not really believe it. This is clear from [10:10](../10/10.md), where Paul states that this opinion comes from others, not from himself. Further, it is possible that what Paul says in [10:10](../10/10.md) is also ironic speech: “we do not dare to classify or compare ourselves with some of the ones commending themselves.” It is likely, however, that Paul actually means this and is not speaking from another person’s perspective. Consider a natural way to express the ironic speech in [10:1](../10/01.md) so that your readers know that Paul is speaking from the perspective of his opponents.\n\n### War metaphor\n\nIn verses [10:3–6](../10/03.md), Paul speaks of preaching the gospel and opposing God’s enemies as if he and those with him were fighting a war. While he and those with him do not try to kill their enemies, he does mean that they fight and struggle very hard. If possible, preserve this metaphor or express the idea in simile form. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Exclusive “we”\n\nThroughout this chapter, Paul uses the words “we,” “us,” and “our” to refer to himself and those who work with him. He does not include the Corinthians. You should assume that Paul only means himself and those with him unless a note specifies otherwise. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### The word for “limit” and “area”\n\nThe word translated “limit” in [10:13](../10/13.md), [15](../10/15.md) and “area” in [10:16](../10/16.md) most generally refers to a straight stick that could be used for measuring things. In these verses, it could refer primarily to the standard by which things are measured or to the things that are measured. If the word refers to the standard by which things are measured, it refers primarily to what God has called Paul and those with him to do. The UST generally follows this interpretation. If the word refers to the things that are measured, it refers primarily to the people or areas in which God has called Paul and those with him to preach the gospel. The ULT generally follows this interpretation. Before you translate these verses, you should read [10:13–16](../10/13.md) and consider which interpretation best fits with what Paul is arguing. 10:1 yc1g rc://*/ta/man/translate/grammar-connect-words-phrases αὐτὸς δὲ ἐγὼ, Παῦλος 1 Here, the word **Now** introduces a new topic, which Paul introduces with several strong words. This new topic concerns Paul himself and his ministry. If it would be helpful in your language, you could use a form that introduces a new topic and focuses on Paul himself. Alternate translation: “As for me, I Paul,” or “Concerning me, Paul, I,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 10:1 rf4f rc://*/ta/man/translate/figs-irony ὃς κατὰ πρόσωπον μὲν ταπεινὸς ἐν ὑμῖν, ἀπὼν δὲ θαρρῶ εἰς ὑμᾶς 1 Here Paul describes himself with words that the Corinthians or his enemies use. He does not mean that he thinks these words are actually true about him, but he brings them up to respond to what others are saying. If it would be helpful in your language, you could use a form that indicates that these are words that other people have said about Paul. Alternate translation: “who appears to be meek when face to face among you, but being absent, appears to be bold toward you” or “who am ‘meek’ when face to face among you, but being absent, am ‘bold’ toward you” (See: [[rc://*/ta/man/translate/figs-irony]]) @@ -1140,7 +1133,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 10:2 ik1p rc://*/ta/man/translate/figs-explicit τινας τοὺς λογιζομένους 1 Here Paul refers to people who are often called “the opponents.” It is not clear whether these people are some of the Corinthians or whether they have visited the Corinthians. What is clear is that they are saying bad things about Paul and claiming to have greater authority and a better gospel. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “our opponents who regard” or “any people who regard” (See: [[rc://*/ta/man/translate/figs-explicit]]) 10:2 i6hh rc://*/ta/man/translate/figs-metaphor περιπατοῦντας 1 Paul speaks of behavior in life as if it were **walking**. If it would be helpful in your language, you could express the idea with a comparable metaphor or with plain language. Alternate translation: “acting” or “living our lives” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:2 t6lv rc://*/ta/man/translate/figs-idiom κατὰ σάρκα 1 Here Paul uses the phrase **according to the flesh** to refer to human ways of thinking and acting. If it would be helpful in your language, you could express the idea by using a phrase that refers to human values or perspectives. Alternate translation: “according to what humans value” or “according to a human perspective” (See: [[rc://*/ta/man/translate/figs-idiom]]) -10:3 i2p5 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a further explanation of what Paul said in the previous verse ([10:2](../10/02.md)) about how some people think that he and those with him walk “according to the flesh.” If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “Indeed, though” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +10:3 i2p5 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation of what Paul said in the previous verse ([10:2](../10/02.md)) about how some people think that he and those with him walk “according to the flesh.” If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “Indeed, though” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 10:3 cvd6 rc://*/ta/man/translate/figs-metaphor περιπατοῦντες 1 You should translate **walking** as you did in [10:2](../10/02.md). Alternate translation: “acting” or “living our lives” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:3 zbet rc://*/ta/man/translate/figs-idiom ἐν σαρκὶ 1 Here, the phrase **in the flesh** indicates that Paul and those with him are humans like everyone else. He is contrasting how he is a human with how he wages war, which is not like how humans wage war. If possible, express this idea so it is clearly connected to how you translate **according to the flesh**. Alternate translation: “in human lives” (See: [[rc://*/ta/man/translate/figs-idiom]]) 10:3 k7h8 rc://*/ta/man/translate/figs-exmetaphor οὐ & στρατευόμεθα 1 Here and in [10:4–6](../10/04.md), Paul speaks as if he and those with him were waging a **war**. He means that they proclaim the good news and defend it and believers against other people and powers that try to corrupt the good news and hurt believers. Paul does not mean that they are actually killing people and fighting with physical weapons. If possible, preserve the metaphor or express the idea with a simile. Alternate translation: “we are like people who wage war, but not” or “we do not fight” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) @@ -1180,7 +1173,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 10:9 nw6e rc://*/ta/man/translate/figs-explicit διὰ τῶν ἐπιστολῶν 1 Here Paul refers in general to **letters** he sends to the Corinthians. He is probably including both 1 Corinthians and the other “severe” letter he has already mentioned. If it would be helpful in your language, you could use a form that refers to Paul’s letters to the Corinthians in general. Alternate translation: “through any letters I write” or “through the letters I have sent” (See: [[rc://*/ta/man/translate/figs-explicit]]) 10:10 c7h1 rc://*/ta/man/translate/grammar-connect-words-phrases ὅτι 1 Here, the word **For** introduces an explanation of or reason why the Corinthians might think that Paul is trying to terrify them with his letters (see [10:9](../10/09.md)). If it would be helpful in your language, you could use a word or phrase that introduces an explanation or reason. Alternate translation: “I mention that since” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 10:10 x6dq rc://*/ta/man/translate/writing-quotations φησίν 1 Here Paul is quoting what he knows a person or some people in Corinth are saying about him. He does not identify who this person or these people are. If it would be helpful in your language, you could use a form that refers to what some people are saying. Alternate translation: “it is said” or “people say” (See: [[rc://*/ta/man/translate/writing-quotations]]) -10:10 qrag rc://*/ta/man/translate/figs-quotations αἱ ἐπιστολαὶ μέν, φησίν, βαρεῖαι καὶ ἰσχυραί, ἡ δὲ παρουσία τοῦ σώματος ἀσθενὴς, καὶ ὁ λόγος ἐξουθενημένος. 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “someone says that my letters are indeed weighty and forceful, but my bodily presence is weak, and my speech is despised.” (See: [[rc://*/ta/man/translate/figs-quotations]]) +10:10 qrag rc://*/ta/man/translate/figs-quotations αἱ ἐπιστολαὶ μέν, φησίν, βαρεῖαι καὶ ἰσχυραί, ἡ δὲ παρουσία τοῦ σώματος ἀσθενὴς, καὶ ὁ λόγος ἐξουθενημένος. 1 It may be more natural in your language to have an indirect quotation here. If you use the following alternate translation, you will need to remove the quotation marks. Alternate translation: “someone says that my letters are indeed weighty and forceful, but my bodily presence is weak, and my speech is despised.” (See: [[rc://*/ta/man/translate/figs-quotations]]) 10:10 es1v rc://*/ta/man/translate/figs-metaphor βαρεῖαι 1 Here, Paul is speaking of **letters** as if they were objects that were **weighty**. He could mean that people think the **letters** are: (1) severe or burdensome. Alternate translation: “are burdensome” or “are oppressive” (2) important or impressive. Alternate translation: “are impressive” or “are significant” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:10 b8bv rc://*/ta/man/translate/figs-doublet βαρεῖαι καὶ ἰσχυραί 1 The terms **weighty** and **forceful** mean similar things. Paul 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: “are very powerful” or “are forceful” (See: [[rc://*/ta/man/translate/figs-doublet]]) 10:10 d9i8 rc://*/ta/man/translate/figs-explicit ἡ & παρουσία τοῦ σώματος 1 Here, the phrase **bodily presence** refers to how a person looks and acts when they are around other people. If it would be helpful in your language, you could use a word or phrase that makes this more explicit. Alternate translation: “his conduct in person” or “his physical bearing” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1219,7 +1212,6 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 10:16 xi00 rc://*/ta/man/translate/figs-activepassive ἐν ἀλλοτρίῳ κανόνι & τὰ ἕτοιμα 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the things someone has accomplished in his or her area” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 10:16 raq7 rc://*/ta/man/translate/figs-explicit ἐν ἀλλοτρίῳ κανόνι 1 Here, just as with the word “limit” in [10:15](../10/15.md), the word **area** could refer to: (1) a measure or standard according to which people serve God. In this case, the **accomplished** things are done according to a measure or standard that fits with someone else besides Paul and those with him. Alternate translation: “according to what God has called other people to do” or “in what God wants others to do” (2) the area or places in which people serve God. In this case, God increases or enlarges the areas in which someone else besides Paul and those with him serve. Alternate translation: “according to where other people serve” or “in the places in which other people serve” (See: [[rc://*/ta/man/translate/figs-explicit]]) 10:17 t3bz rc://*/ta/man/translate/writing-quotations δὲ 1 Here Paul quotes from the Old Testament scriptures, specifically from [Jeremiah 9:24](../jer/09/24.md). If it would be helpful to your readers, you could format these words in a different way and include this information in a footnote. Alternate translation: “But as Jeremiah wrote in the Scriptures,” or “But as you can read in the Scriptures,” (See: [[rc://*/ta/man/translate/writing-quotations]]) -10:17 g41o rc://*/ta/man/translate/figs-quotations ὁ δὲ καυχώμενος, ἐν Κυρίῳ καυχάσθω 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “But, as Jeremiah wrote, let the one boasting boast in the Lord” (See: [[rc://*/ta/man/translate/figs-quotations]]) 10:17 q8cc rc://*/ta/man/translate/figs-imperative3p ὁ & καυχώμενος & καυχάσθω 1 If your language does not use the third-person imperative in this way, you can state this in another way that is natural in your language. Alternate translation: “the one boasting must boast” or “any person who boasts needs to boast” (See: [[rc://*/ta/man/translate/figs-imperative3p]]) 10:18 wfl6 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation of what Paul said in the previous verse ([10:17](../10/17.md)) about how people should boast. If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “As you can see,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 10:18 btv7 rc://*/ta/man/translate/figs-infostructure οὐ & ὁ ἑαυτὸν συνιστάνων, ἐκεῖνός ἐστιν δόκιμος, ἀλλὰ ὃν ὁ Κύριος συνίστησιν 1 If your language would not naturally put the negative statement before the positive statement, you could reverse the two clauses here. Alternate translation: “that one whom the Lord commends is approved, not the one commending himself” (See: [[rc://*/ta/man/translate/figs-infostructure]]) @@ -1227,7 +1219,7 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 10:18 n5v6 rc://*/ta/man/translate/figs-activepassive οὐ & ὁ ἑαυτὸν συνιστάνων, ἐκεῖνός ἐστιν δόκιμος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is **the Lord**. Alternate translation: “the Lord does not approve that one commending himself” or “that one commending himself does not receive approval” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 10:18 zdsf rc://*/ta/man/translate/translate-unknown ὁ ἑαυτὸν συνιστάνων & συνίστησιν 1 Here, the phrase **commending himself** and the word **commends** refer to the practice of stating why a person should be trusted and welcomed. If it would be helpful in your language, you could use a word or phrase that refers to giving reasons why people should welcome and trust a person. See how you translated the similar phrase in [10:12](../10/12.md). Alternate translation: “one speaking favorably of himself … speaks favorably about” or “one vouching for himself … vouches for” (See: [[rc://*/ta/man/translate/translate-unknown]]) 10:18 sy2r rc://*/ta/man/translate/figs-ellipsis ὃν ὁ Κύριος συνίστησιν 1 Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “the one whom the Lord commends is approved” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -11:intro abce 0 # 2 Corinthians 11 General Notes\n\n## Structure and formatting\n\nIn this chapter, Paul continues defending his authority.\n\n## Special concepts in this chapter\n\n### False teaching\n\nThe Corinthians were quick to accept false teachers. They taught things about Jesus and the gospel that were different and not true. Unlike these false teachers, Paul sacrificially served the Corinthians. (See: [[rc://*/tw/dict/bible/kt/goodnews]])\n\n### Light\n\nLight is commonly used in the New Testament as a metaphor. Paul here uses light to indicate the revealing of God and his righteousness. Darkness describes sin. Sin seeks to remain hidden from God. (See: [[rc://*/tw/dict/bible/other/light]], [[rc://*/tw/dict/bible/kt/righteous]] and [[rc://*/tw/dict/bible/other/darkness]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n## Important figures of speech in this chapter\n\n### Metaphor\n\nPaul begins this chapter with an extended metaphor. He compares himself to the father of a bride who is giving a pure, virgin bride to her bridegroom. Wedding practices change depending on the cultural background. But the idea of helping to present someone as a grown and holy child is explicitly pictured in this passage. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/holy]] and [[rc://*/ta/man/translate/figs-explicit]])\n\n### Irony\n\nThis chapter is full of irony. Paul is hoping to shame the Corinthian believers with his irony.\n\n“You tolerate these things well enough!” Paul thinks that they should not tolerate the way the false apostles treated them. Paul does not think they are really apostles at all.\n\nThe statement, “For you gladly put up with fools. You are wise yourselves!” means that the Corinthian believers think they were very wise but Paul does not agree.\n\n“I will say to our shame that we were too weak to do that.” Paul is speaking about behavior he thinks is very wrong in order to avoid it. He is speaking as if he thinks he is wrong for not doing it. He uses a rhetorical question also as irony. “Did I sin by humbling myself so you might be exalted?” (See: [[rc://*/ta/man/translate/figs-irony]] and [[rc://*/tw/dict/bible/kt/apostle]] and [[rc://*/ta/man/translate/figs-rquestion]])\n\n### Rhetorical questions\n\nIn refuting the false apostles claiming to be superior, Paul uses a series of rhetorical questions. Each question is coupled with an answer: “Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I. Are they servants of Christ? (I speak as though I were out of my mind.) I am more.”\n\nHe also uses a series of rhetorical questions to empathize with his converts: “Who is weak, and I am not weak? Who has caused another to fall into sin, and I do not burn within?”\n\n### “Are they servants of Christ?”\n\nThis is sarcasm, a special type of irony used to mock or insult. Paul does not believe these false teachers actually serve Christ, only that they pretend to do so.\n\n## Other possible translation difficulties in this chapter\n\n### Paradox\n\nA “paradox” is a true statement that appears to describe something impossible. This sentence in verse 30 is a paradox: “If I must boast, I will boast about what shows my weaknesses.” Paul does not explain why he would boast in his weakness until 2 Corinthians 12:9. ([2 Corinthians 11:30](../11/30.md)) +11:intro abce 0 # 2 Corinthians 11 General Notes\n\n## Structure and Formatting\n\n7. Paul defends his apostolic authority (10:1–13:10)\n * Paul defends his speech and conduct (11:1–15)\n * Paul boasts about his suffering (11:16–33)\n\n## Special Concepts in this Chapter\n\n### Fools and foolishness\n\nThroughout this chapter, Paul refers to being “foolish” or a “fool.” These words refer to a person who makes bad decisions and who cares about things that are not really valuable. It does not primarily refer to someone who does not know very much. Paul argues that the false teachers are “fools,” which means that they make bad decisions and care about things that are not important. He also describes how he is responding to the false teachers as “foolish.” He means that he speaks in ways that he considers to be “foolish,” but he speaks in these ways because he thinks the Corinthians will understand him if he speaks in these “foolish” ways. Consider how you might express the idea of “foolishness” in your language. (See: [[rc://*/tw/dict/bible/kt/foolish]])\n\n### False teachers\n\nThroughout this chapter, Paul is defending himself against false teachers who were claiming to be better than him and to preach a better gospel than his gospel. Paul never refers to these false teachers by name, but he does call them “false apostles” and “deceitful” (see [11:13](../11/13.md)). He also responds to some of their claims about themselves in [11:22–23](../11/22.md). Paul responds to the false teachers in two primary ways. First, he argues that the things that they boast about and claim for themselves are not important or valuable. Second, he argues that even in these things that are not important, he is better than they are. Make sure that your translation clearly indicates that Paul is responding the false teachers in these ways.\n\n### Financial support for teachers\n\nIn this chapter, Paul describes how he did not ask for or receive money and support from the Corinthians. In Paul’s culture, it was common for traveling teachers to ask for and receive money from the people they were teaching. Paul implies that his opponents, the false teachers, did ask for and receive money. He also implies that the Corinthians thought that the message of the false teachers was more valuable than Paul’s message because they charged for money. Paul argues in response that he cared more for the Corinthians than the false teachers do. In fact, he states that he can boast more than the false teachers because he did not receive money. Make sure that your translation expresses and implies these ideas. \n\n### Boasting\n\nJust as in the previous chapter, in this chapter Paul refers multiple times to “boasting.” In Paul’s culture, not all boasting was considered bad. Instead, there were good and bad kinds of boasting. In these verses, Paul boasts because his opponents, the false teachers, boast. He does not think that this boasting is necessary or good, but he does it to respond to his opponents. Continue to express the idea as you did in the previous chapter. (See: [[rc://*/tw/dict/bible/kt/boast]])\n\n## Important Figures of Speech in this Chapter\n\n### Marriage metaphor\n\nIn [11:2](../11/02.md), Paul speaks as if the Corinthians were a young woman and as if he were the young woman’s father. He intends to marry his daughter to Christ, and he wants to keep his daughter pure and perfect until then. He means that he has helped unite the Corinthians to Christ, and he wants to make sure they stay completely faithful to Christ until Christ comes back. If possible, preserve the marriage metaphor or express it as a simile. See the notes on [11:2](../11/02.md) for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Irony\n\nMultiple times in this chapter, Paul uses irony. In other words, he speaks words that he does not agree with in order to make a point. He does this in [11:5](../11/05.md), where he refers to “super-apostles”; in [11:8](../11/08.md), where he says that he “robbed other churches”; in [11:19](../11/19.md), where he says that the Corinthians “gladly bear with the foolish, being wise”; and in [11:21](../11/21.md), where he says that he speaks “according to dishonor” that he and those with him ”have been weak.” In each of these verses, he does not actually agree with these words. Rather, he speaks from the perspective of the Corinthians or his opponents. He does this to show that these perspectives are wrong. See the notes on each of these verses for translation options. (See: [[rc://*/ta/man/translate/figs-irony]])\n\n### Rhetorical questions\n\nIn [11:7](../11/07.md), [11](../11/11.md), [22–23](../11/22.md), [29](../11/29.md), Paul uses rhetorical questions. Paul asks these questions to include the Corinthians in what he is arguing, not because he is looking for information. If your language does not use questions in this way, you could include answers to the questions, or you could express them as statements or exclamations. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The long list in [11:23–28](../11/23.md)\n\nIn [11:23–28](../11/23.md), Paul gives a long list of hardships and difficulties he has experienced while he preached the good news. The ULT and UST illustrate different ways to break this list up into pieces. Consider how you might naturally express a long list in your language. 11:1 r4q6 rc://*/ta/man/translate/figs-abstractnouns μικρόν τι ἀφροσύνης 1 If your language does not use an abstract noun for the idea of **foolishness**, you could express the same idea in another way. Alternate translation: “as I act a little foolishly” or “as I now say what is foolish” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 11:1 b4dm rc://*/ta/man/translate/figs-explicit μικρόν τι ἀφροσύνης 1 Here, the **foolishness** that Paul refers to is how he is about to boast about his qualifications as an apostle. Paul considers this to be **foolishness**, but he will boast anyways to help the Corinthians realize that he and the gospel that he preaches come from God. If it would be helpful in your language, you could make what **foolishness** refers to more explicit. Alternate translation: “as I am about to be a little bit foolish” or “in a little bit of foolishness that I am about to speak” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:1 sou7 rc://*/ta/man/translate/figs-explicit ἀλλὰ καὶ ἀνέχεσθέ μου 1 Here, this clause could be: (1) a statement of what the Corinthians are already doing, either as they listen to this letter or in the past when Paul visited them. Alternate translation: “but in fact you are already bearing with me” (2) a command to act in this way. Alternate translation: “and in fact you need to bear with me” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1246,124 +1238,268 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 11:4 zj79 rc://*/ta/man/translate/figs-explicit ὁ ἐρχόμενος 1 Here Paul could be referring to: (1) any person or group of people. Alternate translation: “anyone coming” or “any person coming” (2) a specific person whom Paul knows about. Alternate translation: “a person coming” or “that person coming” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:4 l7m8 rc://*/ta/man/translate/figs-explicit πνεῦμα ἕτερον 1 Here, the phrase **a different spirit** could refer to: (1) an evil **spirit** in contrast to the Holy Spirit. Alternate translation: “a spirit different than the Holy Spirit” (2) an attitude in contrast to the attitude that Paul and those with him offered to the Corinthians. Alternate translation: “a different mindset” or “a different attitude” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:4 fs5z rc://*/ta/man/translate/figs-explicit καλῶς ἀνέχεσθε 1 See how you translated the similar phrase in [11:1](../11/01.md). Here Paul means that the Corinthians listen patiently even when false teachers are telling them lies. He does not approve of this behavior, but he uses this clause to link what he is saying here with what he said in [11:1](../11/01.md). Alternate translation: “you willingly put up with it” or “you listen attentively to it” (See: [[rc://*/ta/man/translate/figs-explicit]]) -11:5 eet1 rc://*/ta/man/translate/figs-irony τῶν ὑπέρλίαν ἀποστόλων 1 Paul uses irony here to show that those teachers are less important then people say there are. Alternate translation: “those teachers whom some think are better than anyone else” (See: [[rc://*/ta/man/translate/figs-irony]]) -11:6 f8d1 rc://*/ta/man/translate/figs-litotes οὐ τῇ γνώσει 1 This negative phrase emphasizes the positive truth that he is trained in knowledge. Alternate translation: “I am certainly trained in knowledge” (See: [[rc://*/ta/man/translate/figs-litotes]]) -11:6 n7xy rc://*/ta/man/translate/figs-abstractnouns οὐ τῇ γνώσει 1 If your language does not use an abstract noun for the idea behind the word **knowledge**, you can express the same idea with a verbal form. Alternate translation: “I am trained to know what they know” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -11:7 un9v rc://*/ta/man/translate/figs-rquestion ἢ ἁμαρτίαν ἐποίησα ἐμαυτὸν ταπεινῶν, ἵνα ὑμεῖς ὑψωθῆτε, ὅτι δωρεὰν τὸ τοῦ Θεοῦ εὐαγγέλιον εὐηγγελισάμην ὑμῖν? 1 Paul is beginning to claim that he treated the Corinthians well. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “I think we agree that I did not sin by humbling myself so you might be exalted” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -11:7 ax51 δωρεὰν τὸ τοῦ Θεοῦ εὐαγγέλιον εὐηγγελισάμην ὑμῖν 1 Alternate translation: “I preached the gospel of God to you without expecting anything from you in return” -11:8 k6ds rc://*/ta/man/translate/figs-hyperbole ἄλλας ἐκκλησίας ἐσύλησα 1 This is an exaggeration to emphasize that Paul received money from **churches** who were not obligated to give to him. Alternate translation: “I accepted money from other churches” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) -11:8 a416 rc://*/ta/man/translate/figs-explicit τὴν ὑμῶν διακονίαν 1 The full meaning of this can be made explicit. Alternate translation: “I could serve you at no cost” (See: [[rc://*/ta/man/translate/figs-explicit]]) -11:9 a23k οἱ ἀδελφοὶ ἐλθόντες 1 These **brothers** were probably all male. -11:9 fc6l rc://*/ta/man/translate/figs-metaphor ἐν παντὶ ἀβαρῆ ἐμαυτὸν ὑμῖν ἐτήρησα καὶ τηρήσω 1 Paul speaks of someone for whom one has to spend money as if they were heavy items that people have to carry. (See: [[rc://*/ta/man/translate/figs-metaphor]]) -11:9 sqcf rc://*/ta/man/translate/figs-explicit ἐν παντὶ ἀβαρῆ ἐμαυτὸν ὑμῖν ἐτήρησα καὶ τηρήσω 1 The full meaning of this can be made explicit. Alternate translation: “I have done all I can to make sure you do not have to spend money so that I can be with you” (See: [[rc://*/ta/man/translate/figs-explicit]]) -11:9 b35r ἀβαρῆ ἐμαυτὸν & ἐτήρησα καὶ τηρήσω 1 Alternate translation: “I never will be a burden to you” -11:10 si2r ἔστιν ἀλήθεια Χριστοῦ ἐν ἐμοὶ 1 Paul is emphasizing that because his readers know that he tells the **truth** about **Christ**, they can know that he is telling the truth here. “As surely as you know that I truly know and proclaim the truth about Christ, you could know that what I am about to say is true” -11:10 nae3 rc://*/ta/man/translate/figs-activepassive ἡ καύχησις αὕτη οὐ φραγήσεται εἰς ἐμὲ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “no one will be able to make me stop boasting and stay silent” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -11:10 ua2i ἡ καύχησις αὕτη & εἰς ἐμὲ 1 This refers to what Paul spoke about starting in ([2 Corinthians 11:7](../11/07.md)). -11:11 zqu5 rc://*/ta/man/translate/figs-rquestion διὰ τί? ὅτι οὐκ ἀγαπῶ ὑμᾶς? 1 Paul uses rhetorical questions to emphasize love for the Corinthians. These questions can be combined or made into a statement. If your readers would misunderstand this question, you could combine them or express them as statements. Alternate translation: “Is it because I do not love you that I do not want to be a burden to you?” or “I will continue to keep you from paying for my needs because this shows others that I love you” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -11:11 rj6f rc://*/ta/man/translate/figs-ellipsis ὁ Θεὸς οἶδεν 1 You can make explicit the understood information. Alternate translation: “God knows I love you” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -11:12 d9sl rc://*/ta/man/translate/figs-metaphor ἵνα ἐκκόψω τὴν ἀφορμὴν τῶν θελόντων ἀφορμήν, ἵνα ἐν ᾧ καυχῶνται, εὑρεθῶσιν καθὼς καὶ ἡμεῖς 1 Paul speaks of a false claim that his enemies state as if it were something that he can carry away. Alternate translation: “so that I might make it impossible for those who are trying to get people to regard them as highly as they respect us” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -11:12 t4js rc://*/ta/man/translate/figs-activepassive εὑρεθῶσιν 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “people will think highly of them” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -11:13 ml66 οἱ γὰρ τοιοῦτοι 1 Alternate translation: “I do what I do because people like them” -11:13 nq3t ἐργάται δόλιοι 1 Alternate translation: “dishonest workers” -11:13 y896 μετασχηματιζόμενοι εἰς ἀποστόλους 1 Alternate translation: “are not apostles, but they try to make themselves look like apostles” -11:14 v9z4 rc://*/ta/man/translate/figs-litotes οὐ θαῦμα 1 By stating this in a negative form Paul is emphasizing that the Corinthians should expect to meet many “false apostles” ([2 Corinthians 11:13](../11/13.md)). Alternate translation: “we should expect this” (See: [[rc://*/ta/man/translate/figs-litotes]]) -11:14 ss7s αὐτὸς & ὁ Σατανᾶς μετασχηματίζεται εἰς ἄγγελον φωτός 1 Alternate translation: “Satan is not an angel of light, but he tries to make himself look like an angel of light” -11:14 mld4 rc://*/ta/man/translate/figs-metaphor ἄγγελον φωτός 1 Here, **light** is a metaphor for righteousness. Alternate translation: “an angel of righteousness” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -11:15 fvx7 rc://*/ta/man/translate/figs-litotes οὐ μέγα & εἰ 1 By stating this in a negative form Paul is emphasizing that the Corinthians should expect to meet many “false apostles” ([2 Corinthians 11:13](../11/13.md)). Alternate translation: “we should certainly expect to see” (See: [[rc://*/ta/man/translate/figs-litotes]]) -11:15 sb58 καὶ οἱ διάκονοι αὐτοῦ μετασχηματίζονται ὡς διάκονοι δικαιοσύνης 1 Alternate translation: “his servants are not servants of righteousness, but they try to make themselves look like servants of righteousness” -11:16 s962 γε κἂν ὡς ἄφρονα δέξασθέ με, ἵνα κἀγὼ μικρόν τι καυχήσωμαι 1 Alternate translation: “receive me as you would receive a fool: let me talk, and consider my boasting the words of a fool” -11:18 t4ic rc://*/ta/man/translate/figs-metonymy κατὰ σάρκα 1 Here the metonym **flesh** refers to man in his sinful nature and his achievements. Alternate translation: “about their own human achievements” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -11:19 u8f3 ἀνέχεσθε τῶν ἀφρόνων 1 See how a similar phrase was translated in [2 Corinthians 11:1](../11/01.md). Alternate translation: “you … accept me when I act like a fool” -11:19 si6l rc://*/ta/man/translate/figs-irony φρόνιμοι ὄντες 1 Paul is shaming the Corinthians by using irony. Alternate translation: “thinking that you are wise, even through you are not” (See: [[rc://*/ta/man/translate/figs-irony]]) -11:20 zmfo rc://*/ta/man/translate/figs-hyperbole εἴ τις ὑμᾶς καταδουλοῖ, εἴ τις κατεσθίει 1 Paul is using exaggeration when he speaks of some people forcing others to obey rules as if they were forcing them to be slaves or devouring them. (See: [[rc://*/ta/man/translate/figs-hyperbole]]) -11:20 lu7d rc://*/ta/man/translate/figs-metaphor ὑμᾶς καταδουλοῖ 1 Paul speaks of people forcing others to obey rules as if they were forcing them to be slaves. Alternate translation: “makes you follow rules they have thought of” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -11:20 sr4n rc://*/ta/man/translate/figs-metaphor κατεσθίει 1 Paul speaks of the super-apostles’ taking people’s material resources as if they were eating the people themselves. Alternate translation: “takes all your property” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -11:20 yn5t λαμβάνει 1 A person **takes advantage of** another person by knowing things that the other person does not and using that knowledge to help himself and harm the other person. -11:21 n8s9 rc://*/ta/man/translate/figs-irony κατὰ ἀτιμίαν λέγω ὡς ὅτι ἡμεῖς ἠσθενήκαμεν! 1 Paul is using irony to tell the Corinthians that it was not because he was **weak** that he treated them well. Alternate translation: “I am not ashamed to say that we had the power to harm you, but we treated you well” (See: [[rc://*/ta/man/translate/figs-irony]]) -11:21 v8a3 ἐν ᾧ & ἄν τις τολμᾷ & τολμῶ κἀγώ 1 Alternate translation: “in whatever anyone boasts about … I will dare to boast about it also” -11:22 jdq8 rc://*/ta/man/translate/figs-rquestion Ἑβραῖοί εἰσιν? κἀγώ. Ἰσραηλεῖταί εἰσιν? κἀγώ. σπέρμα Ἀβραάμ εἰσιν? κἀγώ. 1 Paul is asking and answering questions the Corinthians might be asking to emphasize that he is as much a Jew as the super-apostles are. You should keep the question-and-answer form if possible. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “They want you to think they are important and to believe what they say because they are Hebrews and Israelites and descendants of Abraham. Well, so am I!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -11:23 a4tz rc://*/ta/man/translate/figs-rquestion διάκονοι Χριστοῦ εἰσιν? (παραφρονῶν λαλῶ), ὑπὲρ ἐγώ 1 Paul continues asking and answering questions the Corinthians might be asking to emphasize that he is as much a Jew as the super-apostles are. You should keep the question-and-answer form if possible. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “They say they are servants of Christ—I speak as though I were out of my mind—but I am more” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -11:23 bq23 παραφρονῶν λαλῶ 1 Alternate translation: “I speak as though I were unable to think well” -11:23 vy54 rc://*/ta/man/translate/figs-ellipsis ὑπὲρ ἐγώ 1 You can make explicit the understood information. Alternate translation: “I am more a servant of Christ than they are” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -11:23 s8wq ἐν κόποις περισσοτέρως 1 Alternate translation: “I have worked harder” -11:23 dr6x ἐν φυλακαῖς περισσοτέρως 1 Alternate translation: “I have been in prisons more often” -11:23 cs3f rc://*/ta/man/translate/figs-idiom ἐν πληγαῖς ὑπερβαλλόντως 1 Here, **beyond measure** is an idiom that means he had been beaten many, many times. Alternate translation: “I have been beaten very many times” (See: [[rc://*/ta/man/translate/figs-idiom]]) -11:23 qdcm rc://*/ta/man/translate/figs-hyperbole ἐν πληγαῖς ὑπερβαλλόντως 1 This is exaggerated to emphasize that he had been beaten many, many times. Alternate translation: “I have been beaten too many times to bother counting” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) -11:23 r6jv ἐν θανάτοις πολλάκις 1 Alternate translation: “and I have almost died many times” -11:24 ttz2 τεσσεράκοντα παρὰ μίαν 1 This was a common expression for being whipped 39 times. In Jewish law the most they were allowed to whip a person at one time was forty lashes. So they commonly whipped a person thirty-nine times so that they would be guilty of whipping someone too many times if the accidentally counted wrong. -11:25 u9xc rc://*/ta/man/translate/figs-activepassive ἐραβδίσθην 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “people beat me with wooden rods” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -11:25 xk9w rc://*/ta/man/translate/figs-activepassive ἐλιθάσθην 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “people threw stones at me until they thought I was dead” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -11:25 b4kz νυχθήμερον ἐν τῷ βυθῷ πεποίηκα 1 Paul was referring to floating in the water after the ship he was on sank. -11:26 b3j9 rc://*/ta/man/translate/figs-explicit κινδύνοις ἐν ψευδαδέλφοις 1 The full meaning of this statement can be made explicit. Alternate translation: “and in danger from people who claimed to be brothers in Christ, but who betrayed us” (See: [[rc://*/ta/man/translate/figs-explicit]]) -11:27 ds5h rc://*/ta/man/translate/figs-hyperbole γυμνότητι 1 Here Paul exaggerates to show his need of clothing. Alternate translation: “without enough clothing to keep me warm” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) -11:28 n1q5 rc://*/ta/man/translate/figs-metaphor ἡ ἐπίστασίς μοι ἡ καθ’ ἡμέραν, ἡ μέριμνα πασῶν τῶν ἐκκλησιῶν 1 Paul knows that God will hold him responsible for how well the **churches** obey God and speaks of that knowledge as if it were a heavy object pushing him down. Alternate translation: “I know that God will hold me accountable for the spiritual growth of all the churches, and so I always feel like a heavy object is pushing me down” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -11:29 fvz6 rc://*/ta/man/translate/figs-rquestion τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ? 1 This rhetorical question emphasizes that Paul cares about people. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “Whenever anyone is weak, I feel that weakness also.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -11:29 hhb2 rc://*/ta/man/translate/figs-metaphor τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ? 1 The word **weak** is probably a metaphor for a spiritual condition, but no one is sure what Paul is speaking of, so it is best to use the same word here. Alternate translation: “I am weak whenever anyone else is weak.” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -11:29 g5am rc://*/ta/man/translate/figs-metaphor τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι? 1 Here Paul’s anger is spoken of as a burning inside him. (See: [[rc://*/ta/man/translate/figs-metaphor]]) -11:29 bdd4 rc://*/ta/man/translate/figs-rquestion τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι? 1 Paul uses this question to express his anger when a fellow believer is caused to sin. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “Whenever anyone causes a brother to sin, I am angry.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -11:29 xu57 rc://*/ta/man/translate/figs-metaphor σκανδαλίζεται 1 Paul speaks of sin as if it were tripping over something and then falling. Alternate translation: “has been led to sin” or “has thought that God would permit him to sin because of something that someone else did” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -11:30 gxe6 τὰ τῆς ἀσθενείας 1 Alternate translation: “what shows how weak I am” -11:31 yx8z rc://*/ta/man/translate/figs-litotes οὐ ψεύδομαι 1 Paul is using litotes to emphasize that he is telling the truth. Alternate translation: “I am telling the absolute truth” (See: [[rc://*/ta/man/translate/figs-litotes]]) -11:32 n383 ὁ ἐθνάρχης Ἁρέτα τοῦ βασιλέως ἐφρούρει τὴν πόλιν 1 Alternate translation: “the governor whom King Aretas had appointed had told men to guard the city” -11:32 j7de πιάσαι με 1 Alternate translation: “so that they might catch and arrest me” -11:33 i8xa rc://*/ta/man/translate/figs-activepassive ἐν σαργάνῃ, ἐχαλάσθην 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “some people put me in a basket and lowered me to the ground” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -11:33 aw7d rc://*/ta/man/translate/figs-metonymy τὰς χεῖρας αὐτοῦ 1 Paul uses the governor’s **hands** as metonymy for the governor. Alternate translation: “from the governor” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +11:5 l3on rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** could introduce: (1) a reason why what Paul told them about Jesus, the Spirit, and the gospel (see [11:4](../11/04.md)) takes priority over what anyone else tells them. Alternate translation: “So, what I taught you has priority, since” (2) a reason why they should “bear with” Paul (see [11:1](../11/01.md)). Alternate translation: “Further, I want you to bear with me because” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +11:5 ptd7 rc://*/ta/man/translate/figs-metaphor ὑστερηκέναι τῶν 1 Here Paul speaks as if he is not below or **short of** the **“super-apostles”**. He means that he does not have less power and authority than they do. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “to be less than the” or “to have less authority than the” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +11:5 eet1 rc://*/ta/man/translate/figs-irony τῶν ὑπέρλίαν ἀποστόλων 1 Here Paul refers to his opponents, the false teachers, with the words that they themselves or their followers used to describe them: **“super-apostles”**. He does not actually believe that these people are better **apostles** or greater than anyone else. If it would be helpful in your language, you could use a form that indicates that Paul is speaking from someone else’s perspective to make a point. Alternate translation: “of the so-called ‘super-apostles’” or “of those who consider themselves super-apostles” (See: [[rc://*/ta/man/translate/figs-irony]]) +11:6 v1o7 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces a development of the ideas from the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a development, or you could leave **But** untranslated. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +11:6 qdx9 rc://*/ta/man/translate/grammar-connect-condition-fact εἰ & καὶ ἰδιώτης 1 Here Paul could be using the possessive form to: (1) acknowledge that he is **untrained** in speaking well. Alternate translation: “even though I am untrained” (2) acknowledge that some people think that he is **untrained** in speaking well, even though he does not agree with this. Alternate translation: “even were I untrained” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) +11:6 jsrq rc://*/ta/man/translate/figs-explicit τῷ λόγῳ 1 Here Paul is referring to the practice of speaking in public in order to persuade many people. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “in public speaking” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:6 f8d1 rc://*/ta/man/translate/figs-abstractnouns τῇ γνώσει 1 If your language does not use an abstract noun for the idea of **knowledge**, you could express the same idea in another way. Alternate translation: “in knowing the gospel” or “in understanding the message about Jesus” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +11:6 berv rc://*/ta/man/translate/figs-explicit τῇ γνώσει 1 Here, the word **knowledge** refers to what a person knows about Jesus and the good news about him. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “in knowledge about Jesus” or “in knowledge about the gospel” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:6 n7xy rc://*/ta/man/translate/figs-explicit ἐν παντὶ & ἐν πᾶσιν 1 Here the phrases **in everything** and **in all things** could indicate that Paul makes things **clear**: (1) in every way possible and in everything they say and do. Alternate translation: “in every way … in all we do” (2) in every way possible and among all people. Alternate translation: “in every way … among all people” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:6 bb1i rc://*/ta/man/translate/figs-explicit φανερώσαντες 1 Here Paul implies that what he makes **clear** is that he has **knowledge**. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “having made the fact that I have knowledge clear” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:7 nrmw rc://*/ta/man/translate/grammar-connect-logic-contrast ἢ 1 The word **Or** introduces an alternate to what Paul said in the previous verse, where he stated that he has “knowledge” (see [11:6](../11/06.md)). With **Or**, then, Paul introduces a question that raises another possible objection to his authority as an apostle: he did not charge them money for teaching them. If it would be helpful in your language, you could express **Or** with a word that signifies a contrast or gives an alternative. Alternate translation: “But” or “However,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) +11:7 un9v rc://*/ta/man/translate/figs-rquestion ἢ ἁμαρτίαν ἐποίησα ἐμαυτὸν ταπεινῶν, ἵνα ὑμεῖς ὑψωθῆτε, ὅτι δωρεὰν τὸ τοῦ Θεοῦ εὐαγγέλιον εὐηγγελισάμην ὑμῖν? 1 Paul is using the question form to show the Corinthians that he did not **commit a sin**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “But I certainly did not commit a sin, humbling myself so that you yourselves might be exalted, because I preached the gospel of God to you without payment!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) +11:7 azyr rc://*/ta/man/translate/figs-explicit ἐμαυτὸν ταπεινῶν 1 Here Paul refers to how he worked to make money for himself. In his culture, this was **humbling**, since good speakers and teachers would not need to do extra work, since they would make enough money from the people they taught. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “humbling myself by working for money” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:7 yrqv rc://*/ta/man/translate/figs-activepassive ὑμεῖς ὑψωθῆτε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it was Paul. Alternate translation: “I might exalt you yourselves” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +11:7 jhve rc://*/ta/man/translate/figs-rpronouns ὑμεῖς ὑψωθῆτε 1 Here, the word translated **yourselves** emphasizes **you**. Consider using a natural way to emphasize **you** in your language. Alternate translation: “you indeed might be exalted” or “it is you who might be exalted” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) +11:7 ax51 rc://*/ta/man/translate/figs-possession τὸ τοῦ Θεοῦ εὐαγγέλιον 1 Here Paul uses the possessive form to describe a **gospel** that could: (1) come from **God**. Alternate translation: “the gospel that came from God” (2) come from and be about **God**. Alternate translation: “the gospel from and about God” (See: [[rc://*/ta/man/translate/figs-possession]]) +11:8 k6ds rc://*/ta/man/translate/figs-irony ἄλλας ἐκκλησίας ἐσύλησα 1 Here Paul refers to receiving money from **other churches** to support him as he served the Corinthians as if it were robbery. He means that he received money from these churches and did not give them anything in return, which some people would consider robbery. He uses this strong language to indicate how much he and the **other churches** sacrificed to help the Corinthians. If it would be helpful in your language, you could use a form that clearly indicates that Paul is speaking from another person’s perspective and overstating what he means. Alternate translation: “It was as if I robbed other churches” or “Some might say that I robbed other churches” (See: [[rc://*/ta/man/translate/figs-irony]]) +11:8 jqsv rc://*/ta/man/translate/figs-explicit λαβὼν ὀψώνιον πρὸς τὴν ὑμῶν διακονίαν 1 Here Paul implies that the **other churches** paid him a **wage**, but so that he could serve the Corinthians, not them. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “having accepted a wage from them but used it for the ministry to you” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:8 a416 rc://*/ta/man/translate/figs-abstractnouns πρὸς τὴν ὑμῶν διακονίαν 1 If your language does not use an abstract noun for the idea of **ministry**, you could express the same idea in another way. Alternate translation: “to minister to you” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +11:9 br6q rc://*/ta/man/translate/figs-explicit ὑστερηθεὶς 1 Here Paul implies that he **lacked** or did not have enough of what he needed to live, including things like food and clothes. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “having lacked what is necessary for life” or “having lacked basic necessities” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:9 qj8e rc://*/ta/man/translate/figs-metaphor οὐ κατενάρκησα 1 Here Paul speaks of asking for money as if it were a heavy **burden** that he would have asked the Corinthians to carry for him. If it would be helpful in your language, you could use a comparable figure of speech or plain language. Alternate translation: “I did not trouble” or “I did not ask for money and so harass” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +11:9 a23k rc://*/ta/man/translate/figs-gendernotations οἱ ἀδελφοὶ 1 Although the term **brothers** is masculine, Paul may not only be referring to men. It is possible that he is referring only to men, but he may also include women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “the siblings” or “the brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +11:9 kp9s rc://*/ta/man/translate/figs-metaphor οἱ ἀδελφοὶ 1 Paul is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the believers” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +11:9 xjez rc://*/ta/man/translate/figs-idiom τὸ & ὑστέρημά μου προσανεπλήρωσαν 1 Here, the phrase **met my need** means that someone gave Paul what he needed to live. If it would be helpful in your language, you could use a comparable phrase. Alternate translation: “provided me with all that I needed” or “fully supported me” (See: [[rc://*/ta/man/translate/figs-idiom]]) +11:9 fc6l rc://*/ta/man/translate/figs-metaphor ἀβαρῆ ἐμαυτὸν ὑμῖν ἐτήρησα καὶ τηρήσω 1 Here, just as at the beginning of the verse, the **burden** refers to asking for money. Express the idea as you did at the beginning of the verse. Alternate translation: “I did not and will continue not to trouble you” or “I did not and will continue not to ask for money and so harass you” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +11:9 sqcf rc://*/ta/man/translate/figs-explicit ἐτήρησα καὶ τηρήσω 1 Here Paul is indicating that he was not a **burden** to them when he visited them in the past, and he promises that he will never be a **burden** to them in the future. If it would be helpful in your language, you could use a form that expresses this idea clearly. Alternate translation: “I have kept and will always keep” or “in the past I kept and in the future will keep” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:10 fohm rc://*/ta/man/translate/writing-oathformula ἔστιν ἀλήθεια Χριστοῦ ἐν ἐμοὶ, ὅτι 1 The phrase **The truth of Christ is in me** is an oath formula that Paul uses to show that what he is about to say is true. Use a natural way in your language to express an oath. Alternate translation: “As the truth of Christ is in me,” or “” (See: [[rc://*/ta/man/translate/writing-oathformula]]) +11:10 si2r rc://*/ta/man/translate/figs-possession ἔστιν ἀλήθεια Χριστοῦ ἐν ἐμοὶ 1 Here Paul could be using the possessive form to indicate that: (1) he is truthful like **Christ** was. Alternate translation: “I am truthful like Christ was” (2) he has received **truth** from **Christ**. Alternate translation: “The truth from Christ is in me” (3) he speaks what is true about **Christ**. Alternate translation: “The truth about Christ is in me” (See: [[rc://*/ta/man/translate/figs-possession]]) +11:10 mth0 rc://*/ta/man/translate/figs-abstractnouns ἔστιν ἀλήθεια Χριστοῦ ἐν ἐμοὶ 1 If your language does not use an abstract noun for the idea of **truth**, you could express the same idea in another way. Alternate translation: “I am as truthful as the Messiah is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +11:10 t4tt rc://*/ta/man/translate/figs-explicit ἡ καύχησις αὕτη 1 Here Paul refers to how he boasts about not accepting money from the Corinthians when he told them about the good news. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “this boasting about how I have not burdened you” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:10 n60n rc://*/ta/man/translate/figs-metaphor οὐ φραγήσεται εἰς ἐμὲ 1 Here Paul speaks as if his **boasting** were a door that **will not be shut to** him. He means that no one will be able to keep him from boasting or prove that what he says is not true. If it would be helpful in your language, you could use a comparable metaphor or plain language. Alternate translation: “of mine will not be stifled” or “will not be proved wrong” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +11:10 nae3 rc://*/ta/man/translate/figs-activepassive ἡ καύχησις αὕτη οὐ φραγήσεται εἰς ἐμὲ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “no one can shut this boasting to me” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +11:10 ua2i rc://*/ta/man/translate/figs-explicit ἐν τοῖς κλίμασι τῆς Ἀχαΐας 1 Here Paul refers to the **regions** that together make up the province of **Achaia**. He refers to the **regions** to indicate that there is no place in the entire province in which someone can keep him from boasting or prove what he says wrong. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “in all of Achaia” or “in the entire province of Achaia” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:11 avdr rc://*/ta/man/translate/figs-explicit διὰ τί 1 Here Paul asks for the reason why he does not “burden” the Corinthians (see [11:9](../11/09.md)). If it would be helpful in your language, you could make this connection more explicit. Alternate translation: “Why do I not burden you” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:11 zqu5 rc://*/ta/man/translate/figs-rquestion διὰ τί? ὅτι οὐκ ἀγαπῶ ὑμᾶς? 1 Paul is using the question form to show the Corinthians that his reason for not burdening them was not that he did not love them. If you would not use the question form for this purpose in your language, you could translate these two questions as statements or as exclamations, or you could combine them into one statement. Alternate translation: “I have a reason for this. However, it is not that I do not love you!” or “My reason is not that I do not love you.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) +11:11 rj6f rc://*/ta/man/translate/figs-explicit ὁ Θεὸς οἶδεν 1 Here Paul states that **God knows** something. He implies that **God knows** that Paul does in fact love the Corinthians. The phrase **God knows** makes the claim stronger, since **God** is the one who can prove that the claim is true. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “God himself knows that I love you” or “You can know for sure that I love you, since God knows it” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:12 qjqa rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces the real reason why Paul does not burden the Corinthians, in contrast to the false reason he denied in the previous verse (see [11:11](../11/11.md)). If it would be helpful in your language, you could use a word or phrase that introduces a contrast. Alternate translation: “In contrast,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) +11:12 jecy rc://*/ta/man/translate/writing-pronouns ὃ & ποιῶ, καὶ ποιήσω 1 Here, the phrase **what I do** refers to how Paul does not ask for money from the Corinthians. If it would be helpful in your language, you could make explicit what this phrase refers to. Alternate translation: “I will also continue not accepting money from you” or “I will also continue not burdening you” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +11:12 d9sl rc://*/ta/man/translate/figs-metaphor ἐκκόψω 1 Here Paul speaks of removing an **opportunity** as it were cutting off or destroying something. If it would be helpful in your language, you could use a comparable figure of speech or plain language. Alternate translation: “I may defeat” or “I may remove” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +11:12 b9rx rc://*/ta/man/translate/figs-explicit τὴν ἀφορμὴν τῶν θελόντων ἀφορμήν, ἵνα ἐν ᾧ καυχῶνται, εὑρεθῶσιν καθὼς καὶ ἡμεῖς 1 Here, the word **opportunity** refers to a chance or ability to do something. Paul explains what the **opportunity** relates to by using the clause **that in what they are boasting about they may be found just as we also {are}**. Use a form that clearly introduces what an **opportunity** relates to. Alternate translation: “any opportunity of the ones desiring an opportunity to be found just as we also are in what they are boasting about” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:12 x0md rc://*/ta/man/translate/figs-abstractnouns τὴν ἀφορμὴν τῶν θελόντων ἀφορμήν, ἵνα 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: “what some people want to happen, which is that” or “what is desired by the ones who desire that” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +11:12 rcfo rc://*/ta/man/translate/figs-explicit ἐν ᾧ καυχῶνται 1 Here Paul is referring generally to anything a person might boast about. He is not identifying a specific thing that people boast about. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “in anything they boast about” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:12 t4js rc://*/ta/man/translate/figs-activepassive εὑρεθῶσιν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you must state who does the action, you could use a vague or indefinite subject. Alternate translation: “others might find them” or “people might consider them to be” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +11:13 p77j rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation of what Paul said in the previous verse ([9:15](../09/15.md)) about people who desire to be equal in boasting with him. If it would be helpful in your language, you could use a different word or phrase that introduces further explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +11:13 ml66 rc://*/ta/man/translate/writing-pronouns οἱ & τοιοῦτοι 1 The pronoun **ones** refers to the people Paul mentioned in the previous verse who desire to be equal in boasting to Paul. If this is not clear for your readers, you could refer to these people more explicitly. Alternate translation: “people of that kind” or “the ones who desire that” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +11:13 y896 rc://*/ta/man/translate/figs-explicit μετασχηματιζόμενοι εἰς ἀποστόλους 1 Here Paul means that these **false apostles** intentionally look and act like true apostles, even though they are not. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “posing as true apostles” or “acting as if they were apostles” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:14 v9z4 rc://*/ta/man/translate/figs-idiom οὐ θαῦμα 1 Here, the phrase **no wonder** indicates that what Paul just said about people pretending to be apostles should not be surprising. Use a form that expresses this idea clearly. Alternate translation: “that is no surprise” or “we should not be astonished” (See: [[rc://*/ta/man/translate/figs-idiom]]) +11:14 ss7s rc://*/ta/man/translate/figs-rpronouns αὐτὸς & ὁ Σατανᾶς 1 Here, the word translated **himself** emphasizes **Satan**. Consider using a natural way to emphasize **Satan** in your language. Alternate translation: “Satan indeed” or “Satan too” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) +11:14 g4ch rc://*/ta/man/translate/figs-explicit μετασχηματίζεται εἰς ἄγγελον φωτός 1 See how you translated the similar phrase at the end of [11:13](../11/13.md). Alternate translation: “poses as an angel of light” or “acts as if he were an angel of light” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:14 zeec rc://*/ta/man/translate/figs-possession ἄγγελον φωτός 1 Here, Paul is using the possessive form to describe an **angel** that is characterized by **light**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “a shining angel” or “a bright angel” (See: [[rc://*/ta/man/translate/figs-possession]]) +11:14 mld4 rc://*/ta/man/translate/figs-metaphor ἄγγελον φωτός 1 Here, Paul speaks of the glory and power of an **angel** as if it were **light**. If it would be helpful in your language, you could use a comparable figure of speech or plain language. Alternate translation: “angel of glory” or “angel of splendor” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +11:15 fvx7 rc://*/ta/man/translate/figs-litotes οὐ μέγα 1 Paul is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **no**, together with an expression that is the opposite of the intended meaning, **great thing**. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “it is a small thing” (See: [[rc://*/ta/man/translate/figs-litotes]]) +11:15 lq6b rc://*/ta/man/translate/figs-idiom οὐ μέγα 1 Here, the clause **{it is} no great thing** indicates that what follows is not surprising or shocking but should be expected. If it would be helpful in your language, you could use a different clause that expresses this idea. Alternate translation: “it is no shock” or “it is expected” (See: [[rc://*/ta/man/translate/figs-idiom]]) +11:15 w2sk rc://*/ta/man/translate/grammar-connect-condition-fact εἰ 1 Paul speaks as if this were a hypothetical situation, but he means that it must be 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 Paul is saying is uncertain, then you could translate his words as an affirmative statement. Alternate translation: “when” or “that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) +11:15 sb58 rc://*/ta/man/translate/figs-explicit μετασχηματίζονται ὡς διάκονοι δικαιοσύνης 1 See how you translated the similar phrase at the end of [11:13](../11/13.md). Alternate translation: “pose as servants of righteousness” or “act as if they were servants of righteousness” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:15 unyq rc://*/ta/man/translate/figs-possession διάκονοι δικαιοσύνης 1 Here Paul uses the possessive form to connect **servants** with **righteousness**. He could mean be describing **servants**: (1) whose goal is **righteousness**, that is, to make people righteous. Alternate translation: “servants who make people righteous” (2) who serve for the sake of **righteousness**. Alternate translation: “servants for what is right” (3) who are righteous. Alternate translation: “righteous servants” (See: [[rc://*/ta/man/translate/figs-possession]]) +11:15 tpjp rc://*/ta/man/translate/figs-abstractnouns διάκονοι δικαιοσύνης 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Make sure that your translation fits with the interpretation you chose in the previous note. Alternate translation: “servants who make others righteous” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +11:15 kour rc://*/ta/man/translate/figs-idiom ὧν τὸ τέλος ἔσται κατὰ τὰ ἔργα αὐτῶν 1 Here Paul refers to how these **servants** will in the **end** be judged and punished for their **works**. He could be referring to the **end** of their lives or to the **end** of this time, when Jesus comes back. Use a form that refers in general to how people are punished or suffer for the bad things that they do. Alternate translation: “who will in the end get what they deserve” or “who will eventually be punished for what they did” (See: [[rc://*/ta/man/translate/figs-idiom]]) +11:15 q1xc rc://*/ta/man/translate/figs-abstractnouns ὧν τὸ τέλος ἔσται κατὰ τὰ ἔργα αὐτῶν 1 If your language does not use abstract nouns for the ideas of **end** and **works**, you could express the same ideas in another way. Alternate translation: “who will end up being judged according to what they did” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +11:16 ejcl rc://*/ta/man/translate/figs-explicit πάλιν 1 Here Paul could be using the word **again** to refer to: (1) what he said in [11:1](../11/01.md) about how he wanted the Corinthians to bear with his foolishness. Alternate translation: “what I have already said” (2) what he said in [11:13–15](../11/13.md) about how he is different than his foolish opponents. Alternate translation: “again what I just said” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:16 rlov rc://*/ta/man/translate/grammar-connect-condition-hypothetical εἰ & μή 1 Here Paul uses the conditional form to introduce something that he thinks may or may not happen. If it would be helpful in your language, you could use a form that introduces something that could happen. Alternate translation: “even if not” or “were that not to happen” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) +11:16 ba48 rc://*/ta/man/translate/figs-ellipsis εἰ & μή 1 Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “if you do think me to be foolish” or “if you do not listen to that” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +11:16 s962 rc://*/ta/man/translate/figs-explicit γε κἂν ὡς ἄφρονα δέξασθέ με, ἵνα κἀγὼ μικρόν τι καυχήσωμαι 1 Here Paul wants the Corinthians to let him do what fools do if they think that he is a fool. He implies that people let fools **boast** and say crazy things. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “allow me to act like a fool among you so that I too may boast a little bit like fools do” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:17 bz16 rc://*/ta/man/translate/figs-explicit ὃ λαλῶ 1 Here Paul refers to what he is about to say in the rest of this chapter and in the following chapter. If it would be helpful in your language, you could use a form that refers to what a person is about to say. Alternate translation: “What I am going to say” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:17 ejid κατὰ Κύριον 1 Here, the phrase **according to the Lord** could refer to: (1) how someone represents **the Lord**. Alternate translation: “as I speak for the Lord” (2) how **the Lord** spoke. Alternate translation: “in the ways in which the Lord spoke” +11:17 ftvl rc://*/ta/man/translate/figs-abstractnouns ἐν ἀφροσύνῃ 1 If your language does not use an abstract noun for the idea of **foolishness**, you could express the same idea in another way. Alternate translation: “a foolish person” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +11:17 x6hw rc://*/ta/man/translate/figs-explicit ταύτῃ τῇ ὑποστάσει 1 Here, the word **situation** could refer to: (1) what Paul has done that gives him a reason to boast. Alternate translation: “this basis” (2) how Paul is currently in the process of boasting. Alternate translation: “this matter” or “this act” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:17 mfmw rc://*/ta/man/translate/figs-possession ἐν ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως 1 Here Paul could be using the possessive to describe: (1) the **situation** that is the basis of or proof for the **boasting**. Alternate translation: “in this situation about which I boast” (2) the **situation** in which he is **boasting**. Alternate translation: “in this situation in which I boast” (See: [[rc://*/ta/man/translate/figs-possession]]) +11:17 jq1r rc://*/ta/man/translate/figs-abstractnouns ἐν ταύτῃ τῇ ὑποστάσει τῆς καυχήσεως 1 If your language does not use abstract nouns for the ideas of **situation** and **boasting**, you could express the same ideas in another way. Make sure that your translation fits with the interpretation you chose in the previous notes. Alternate translation: “in what happened that allows me to boast” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +11:18 lmaw rc://*/ta/man/translate/figs-nominaladj πολλοὶ 1 Paul is using the adjective **many** as a noun in order to refer **many** people. Your language may use adjectives in the same way. If not, you could translate this one with a noun phrase. Alternate translation: “many people” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) +11:18 t4ic rc://*/ta/man/translate/figs-idiom κατὰ σάρκα 1 Here Paul uses the phrase **according to the flesh** to refer to human ways of thinking and acting. If it would be helpful in your language, you could express the idea by using a phrase that refers to human values or perspectives. Alternate translation: “according to what humans value” or “according to a human perspective” (See: [[rc://*/ta/man/translate/figs-idiom]]) +11:19 asjr rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation of what Paul said in the previous verses ([11:16–18](../11/16.md)) about how he wants the Corinthians to listen to him even if they think he is foolish. If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “Indeed,” or “You can listen to me since” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +11:19 si6l rc://*/ta/man/translate/figs-irony ἡδέως & ἀνέχεσθε τῶν ἀφρόνων, φρόνιμοι ὄντες 1 Here Paul speaks from the perspective of some of the Corinthians, who think that they are **wise** and that he is **foolish**. He speaks in this way to show them that how they are thinking is silly and wrong. If it would be helpful in your language, you could use a form that more clearly shows that Paul is speaking from another person’s perspective. Alternate translation: “in your view you gladly bear with the foolish, since you think you are wise” or “according to some people, you gladly bear with the foolish, being wise” (See: [[rc://*/ta/man/translate/figs-irony]]) +11:19 s2at rc://*/ta/man/translate/figs-nominaladj τῶν ἀφρόνων 1 Paul is using the adjective **foolish** as a noun to refer to people who are **foolish**. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “any foolish person” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) +11:19 u3m9 rc://*/ta/man/translate/grammar-connect-logic-result ὄντες 1 Here, the word **being** introduces the basis or reason why the Corinthians can **bear with the foolish**. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis. Alternate translation: “since you are” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +11:20 c97v rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces examples of what Paul said in the previous verse ([11:19](../11/19.md)) about how the Corinthians “bear with the foolish.” If it would be helpful in your language, you could use a different word or phrase that introduces examples. Alternate translation: “For example,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +11:20 zmfo rc://*/ta/man/translate/grammar-connect-condition-fact εἴ τις ὑμᾶς καταδουλοῖ, εἴ τις κατεσθίει, εἴ τις λαμβάνει, εἴ τις ἐπαίρεται, εἴ τις εἰς πρόσωπον ὑμᾶς δέρει 1 Paul speaks as if these were hypothetical situations, but he means that they have indeed happened. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Paul is saying is uncertain, then you could translate his words as simple statements. Alternate translation: “when anyone enslaves you, when anyone devours {you}, when anyone takes advantage {of you}, when anyone exalts {himself}, when anyone hits you in the face” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) +11:20 lu7d rc://*/ta/man/translate/figs-metaphor ὑμᾶς καταδουλοῖ 1 Here Paul speaks as if some people make the Corinthians into slaves. He means that these people treated them like slaves and made them obey every one of their wishes and commands. If it would be helpful in your language, you could use a simile or plain language to express the idea. Alternate translation: “makes you like their slaves” or “causes you to serve them” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +11:20 sr4n rc://*/ta/man/translate/figs-metaphor κατεσθίει 1 Here Paul speaks as if some people were eating the Corinthians. He means that these people were using up the money and goods the Corinthians had. If it would be helpful in your language, you could use a simile or plain language to express the idea. Alternate translation: “acts like they are devouring you” or “spends everything you have” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +11:20 t27r rc://*/ta/man/translate/figs-explicit ἐπαίρεται 1 Here Paul implies that these people are exalting themselves over the Corinthians. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “exalts himself over you” or “claims he is greater than you” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:20 kn2d rc://*/ta/man/translate/figs-gendernotations ἐπαίρεται 1 Although the term **himself** is masculine, Paul is using the word in a generic sense that includes both men and women. Most likely the person who **exalts** would be a man, but Paul is not making this claim. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “exalts himself or herself” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +11:20 yn5t rc://*/ta/man/translate/figs-metaphor εἰς πρόσωπον ὑμᾶς δέρει 1 Here, the phrase **hits you in the face** could refer to: (1) a direct insult, which is like slapping someone **in the face**. Alternate translation: “acts like they are hitting you in the face” or “strongly insults you” (2) an actual slap on someone’s face. Alternate translation: “slaps you across the face” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +11:21 n8s9 rc://*/ta/man/translate/figs-irony κατὰ ἀτιμίαν λέγω ὡς ὅτι ἡμεῖς ἠσθενήκαμεν! 1 Here Paul speaks from the perspective of someone who thinks that that what Paul spoke about in the previous verse is the right way to show honor and power. What he means is if his opponents are correct, the way he treated the Corinthians should lead to **dishonor** and show that he is **weak**. If it would be helpful in your language, you could make it more explicit that Paul is speaking from someone else’s point of view. Alternate translation: “According to those people, I would have to speak according to dishonor, namely that we ourselves have been weak” or “They might say that according to dishonor we ourselves have been weak” (See: [[rc://*/ta/man/translate/figs-irony]]) +11:21 xt0t rc://*/ta/man/translate/figs-idiom κατὰ ἀτιμίαν λέγω 1 Here, the clause **According to dishonor I speak** means that what Paul is about to say causes **dishonor**. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “What I speak dishonors me” or “It is dishonorable that I speak” (See: [[rc://*/ta/man/translate/figs-idiom]]) +11:21 ei5j rc://*/ta/man/translate/figs-abstractnouns κατὰ ἀτιμίαν 1 If your language does not use an abstract noun for the idea of **dishonor**, you could express the same idea in another way. Alternate translation: “In a way that dishonors me” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +11:21 zjjy λέγω ὡς ὅτι 1 Here, the words translated **namely, that** could: (1) introduce what it is that Paul speaks. Alternate translation: “I speak that” (2) introduce what Paul speaks as something that he does not fully agree with. Alternate translation: “I say that it is possible that” +11:21 rtcf rc://*/ta/man/translate/figs-rpronouns ἡμεῖς ἠσθενήκαμεν 1 Here, the word translated **ourselves** emphasizes **we**. Consider using a natural way to emphasize **we** in your language. Alternate translation: “it is we who have been weak” or “we indeed have been weak” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) +11:21 rwgk rc://*/ta/man/translate/figs-infostructure ἐν ᾧ & ἄν τις τολμᾷ (ἐν ἀφροσύνῃ λέγω), τολμῶ κἀγώ 1 Here, the phrase **I am speaking in foolishness** describes what Paul says in this verse. You can move this clause to wherever it is most natural in your language. Alternate translation: “and I am speaking in foolishness, in whatever {way} anyone might be bold, I too am bold” or “in whatever {way} anyone might be bold, I too am bold, although I am speaking in foolishness” (See: [[rc://*/ta/man/translate/figs-infostructure]]) +11:21 v8a3 rc://*/ta/man/translate/figs-explicit ἐν ᾧ & ἄν τις τολμᾷ & τολμῶ κἀγώ 1 Here Paul speaks about being **bold** while doing anything, but he particularly focuses on being **bold** in boasting. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “in whatever boast anyone might be bold to make … I too am bold to make a boast” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:21 vqbu rc://*/ta/man/translate/figs-abstractnouns ἐν ἀφροσύνῃ 1 If your language does not use an abstract noun for the idea of **foolishness**, you could express the same idea in another way. Alternate translation: “foolishly” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +11:22 jdq8 rc://*/ta/man/translate/figs-rquestion Ἑβραῖοί εἰσιν? κἀγώ. Ἰσραηλεῖταί εἰσιν? κἀγώ. σπέρμα Ἀβραάμ εἰσιν? κἀγώ. 1 Paul is using the question form to compare himself to what his opponents claim to be. If you would not use the question form for this purpose in your language, you could translate these questions as comparisons or statements. Alternate translation: “If they are Hebrews, I am also. If they are Israelites, I am also. If they are offspring of Abraham, I am also.” or “When they claim to be Hebrews, so do I. When they claim to be Israelites, so do I. When they claim to be offspring of Abraham, so do I.“ (See: [[rc://*/ta/man/translate/figs-rquestion]]) +11:22 c4zi rc://*/ta/man/translate/grammar-collectivenouns σπέρμα Ἀβραάμ 1 In this verse, the word **offspring** is singular in form, but it refers to many **offspring** as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “members of the offspring of Abraham” or “descended from Abraham” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) +11:23 a4tz rc://*/ta/man/translate/figs-rquestion διάκονοι Χριστοῦ εἰσιν? (παραφρονῶν λαλῶ), ὑπὲρ ἐγώ 1 Just as in [11:22](../11/22.md), Paul is using the question form to compare himself to what his opponents claim to be. If you would not use the question form for this purpose in your language, you could translate these questions as comparisons or statements. Alternate translation: “If they are servants of Christ, (I speak as being insane) I am also.” or “When they claim to be servants of Christ, (I speak as being insane) so do I.“ (See: [[rc://*/ta/man/translate/figs-rquestion]]) +11:23 pgv7 rc://*/ta/man/translate/figs-infostructure διάκονοι Χριστοῦ εἰσιν? (παραφρονῶν λαλῶ), ὑπὲρ ἐγώ 1 Here, the clause **I speak {as} being insane** is a parenthetical comment on Paul’s question and answer. You could put the clause wherever it would most naturally appear in your language. Alternate translation: “(I speak {as} being insane.) Are they servants of Christ? I {am} more so” (See: [[rc://*/ta/man/translate/figs-infostructure]]) +11:23 bq23 παραφρονῶν λαλῶ 1 Alternate translation: “I speak like someone who is insane” +11:23 dr6x rc://*/ta/man/translate/figs-abstractnouns ἐν φυλακαῖς περισσοτέρως 1 If your language does not use an abstract noun for the idea of **inprisonments**, you could express the same idea in another way. Alternate translation: “more abundantly being imprisoned” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +11:23 jh15 rc://*/ta/man/translate/translate-unknown πληγαῖς 1 Here, the word **beatings** refers to when a person strikes another person multiple times, usually with a stick or rope. If it would be helpful in your language, you could use a word or phrase that refers to this kind of action. Alternate translation: “whippings” or “floggings” (See: [[rc://*/ta/man/translate/translate-unknown]]) +11:23 qdcm rc://*/ta/man/translate/figs-explicit ἐν πληγαῖς ὑπερβαλλόντως 1 Paul could be describing **beatings** that are **beyond measure** because: (1) Paul was struck or hit many times. Alternate translation: “in beatings with many lashes” or “in frequent beatings” (2) the **beatings** were very severe. Alternate translation: “in very severe beatings” or “in extremely painful beatings” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:23 r6jv rc://*/ta/man/translate/figs-explicit ἐν θανάτοις πολλάκις 1 Here, to be in **deaths** indicates that Paul was in situations in which he could have died. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “almost dying often” or “being near to death often” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:23 pf0p rc://*/ta/man/translate/figs-abstractnouns ἐν θανάτοις 1 If your language does not use an abstract noun for the idea of **deaths**, you could express the same idea in another way. Alternate translation: “about to die” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +11:24 ttz2 rc://*/ta/man/translate/figs-explicit τεσσεράκοντα παρὰ μίαν 1 This phrase refers to how in Jewish law a person could be whipped at most 40 times (see [Deuteronomy 25:3](../deu/25/03.md)). Often people would whip a person only 39 times to be sure that they did not go over 40. If it would be helpful in your language, you could make this information more explicit or use a footnote to explain the phrase. Alternate translation: “39 lashes, the most they allow” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:25 bwzy rc://*/ta/man/translate/translate-unknown ἐραβδίσθην 1 Here Paul refers to how the Roman authorities would sometimes punish people. They would have someone hit the person they wished to punish with a wooden stick multiple times. If it would be helpful in your language, you could use a word or phrase that refers to that kind of punishment. Alternate translation: “people struck me with wooden sticks” or “Roman leaders punished me by having people hit me with canes” (See: [[rc://*/ta/man/translate/translate-unknown]]) +11:25 u9xc rc://*/ta/man/translate/figs-activepassive ἐραβδίσθην 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use a vague or indefinite subject. Alternate translation: “someone beat me with rods” (See: [[rc://*/ta/man/translate/figs-activepassive]])\n\n +11:25 xk9w rc://*/ta/man/translate/figs-activepassive ἐλιθάσθην 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use a vague or indefinite subject. Alternate translation: “crowds of people stoned me” or “others stoned me” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +11:25 o0zy rc://*/ta/man/translate/translate-unknown ἐναυάγησα 1 Here Paul refers to how ships that sailed on the ocean could break or sink. When this happened, people had to try to survive in the water or swim to shore. Often, many people would die by drowning. If it would be helpful in your language, you could use a word or phrase that refers to this kind of event. Alternate translation: “a ship I was on sank” or “a ship I was sailing on broke apart” (See: [[rc://*/ta/man/translate/translate-unknown]]) +11:25 q6tl rc://*/ta/man/translate/figs-activepassive ἐναυάγησα 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “a ship I was sailing on wrecked” or “a ship I was on sank” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +11:25 b4kz rc://*/ta/man/translate/figs-idiom νυχθήμερον 1 Here the phrase **a night and a day** refers to a full period of 24 hours. If it would be helpful in your language, you could use a word or phrase that refers to this time period. Alternate translation: “a full day” (See: [[rc://*/ta/man/translate/figs-idiom]]) +11:25 df3a rc://*/ta/man/translate/figs-explicit ἐν τῷ βυθῷ 1 Here, the phrase **the deep** refers to the ocean, specifically to the parts of the ocean that are far away from land. Paul means that he was stranded in the water by himself in the ocean. If it would be helpful in your language, you could use a word or phrase that refers to this area of the ocean. Alternate translation: “by myself in the middle of the sea” or “floating on the open sea” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:26 v8gw rc://*/ta/man/translate/figs-explicit ὁδοιπορίαις πολλάκις, κινδύνοις 1 Here, the phrase **often in journeys** could: (1) give the situation in which all the other **dangers** occur. Alternate translation: “during my frequent journeys I have been in dangers” (2) be one of the dangerous things Paul is talking about. Alternate translation: “in frequent journeys” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:26 wddz κινδύνοις ποταμῶν, κινδύνοις λῃστῶν, κινδύνοις ἐκ γένους, κινδύνοις ἐξ ἐθνῶν, κινδύνοις ἐν πόλει, κινδύνοις ἐν ἐρημίᾳ, κινδύνοις ἐν θαλάσσῃ, κινδύνοις ἐν ψευδαδέλφοις 1 Here Paul repeats the word **dangers** to emphasize how much danger he was in all the time. If your readers would misunderstand why Paul repeats himself, and if it would not emphasize danger in your language, you could refer to **dangers** once and emphasize the danger in another way. Alternate translation: “in frequent dangers from rivers, from robbers, from my own countrymen, from Gentiles, in the city, in the wilderness, at sea, and from false brothers” +11:26 lp2m rc://*/ta/man/translate/figs-abstractnouns κινδύνοις ποταμῶν, κινδύνοις λῃστῶν, κινδύνοις ἐκ γένους, κινδύνοις ἐξ ἐθνῶν, κινδύνοις ἐν πόλει, κινδύνοις ἐν ἐρημίᾳ, κινδύνοις ἐν θαλάσσῃ, κινδύνοις ἐν ψευδαδέλφοις 1 If your language does not use an abstract noun for the idea of **dangers**, you could express the same idea in another way. Alternate translation: “being endangered by rivers, being endangered by robbers, being endangered by my own countrymen, being endangered by Gentiles, being endangered in the city, being endangered in the wilderness, being endangered on the sea, being endangered by false brothers” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +11:26 myhk rc://*/ta/man/translate/figs-explicit γένους 1 Here Paul refers to other people from his country and nation. These people would be Jewish people. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “people from my own nation” or “Jews” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:26 b3j9 rc://*/ta/man/translate/figs-metaphor ψευδαδέλφοις 1 Paul is using the term **false brothers** to mean people who pretend to share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “false believers” or “people who claim to be believers” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +11:26 m8y5 rc://*/ta/man/translate/figs-gendernotations ψευδαδέλφοις 1 Although the term **brothers** is masculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “false brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +11:27 fd61 rc://*/ta/man/translate/figs-abstractnouns κόπῳ καὶ μόχθῳ, ἐν ἀγρυπνίαις πολλάκις, ἐν λιμῷ καὶ δίψει, ἐν νηστείαις πολλάκις, ἐν ψύχει καὶ γυμνότητι 1 If your language does not use abstract nouns for the ideas in this verse, you could express the same ideas in another way. Alternate translation: “I labor and toil, often sleep little, am hungry and thirsty, often fast, and am often cold and naked” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +11:27 lx1j rc://*/ta/man/translate/figs-doublet κόπῳ καὶ μόχθῳ 1 The terms **hard work** and **hardship** mean similar things. Paul 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: “difficult labor” or “tiring toil” (See: [[rc://*/ta/man/translate/figs-doublet]]) +11:27 oj25 rc://*/ta/man/translate/translate-unknown ἐν ἀγρυπνίαις 1 Here, the word **sleeplessness** refers to not getting any or enough sleep. If it would be helpful in your language, you could use a word or phrase that clearly expresses this idea. Alternate translation: “in sleep deprivation” or “having a lack of sleep” (See: [[rc://*/ta/man/translate/translate-unknown]]) +11:27 ptq7 rc://*/ta/man/translate/figs-explicit γυμνότητι 1 Here, the word **nakedness** refers generally to having too little clothing. It does not necessarily mean that Paul had no clothes at all, although that could have been true sometimes. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “without proper clothing” or “being ill-clothed” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:28 tq1l rc://*/ta/man/translate/figs-explicit χωρὶς τῶν παρεκτὸς 1 Here, the phrase **apart from the other things** could be referring to: (1) many other hardships that Paul does not mention. This would mean that he is now going to mention one last hardship. Alternate translation: “besides everything else I suffer” or “beyond any other hardships” (2) the hardships he has already mentioned, which are external. This would mean that he is now going to mention internal hardships. Alternate translation: “apart from those external things” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:28 n1q5 rc://*/ta/man/translate/figs-abstractnouns ἡ ἐπίστασίς μοι ἡ καθ’ ἡμέραν, ἡ μέριμνα πασῶν τῶν ἐκκλησιῶν 1 If your language does not use abstract nouns for the ideas of **care** and **concern**, you could express the same ideas in another way. Alternate translation: “I care every day as I am concerned for all the churches” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +11:28 zf14 rc://*/ta/man/translate/figs-doublet ἡ ἐπίστασίς μοι ἡ καθ’ ἡμέραν, ἡ μέριμνα πασῶν τῶν ἐκκλησιῶν 1 The terms **care** and **concern** mean similar things. Paul 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: “there is the concern of all the churches for me every day” or “there is the concerned care for me every day for all the churches” (See: [[rc://*/ta/man/translate/figs-doublet]]) +11:28 fhdd rc://*/ta/man/translate/figs-possession ἡ μέριμνα πασῶν τῶν ἐκκλησιῶν 1 Here, Paul is using the possessive form to describe **concern** that is directed toward **all the churches**. If this is not clear in your language, you could express the idea in a different way. Alternate translation: “the concern for all the churches” or “the concern I have for all the churches” (See: [[rc://*/ta/man/translate/figs-possession]]) +11:29 fvz6 rc://*/ta/man/translate/figs-rquestion τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ? 1 Paul is using the question form to show that he is **weak** when other believers are **weak**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “If anyone is weak, I too am weak” or “I am weak when others are weak!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) +11:29 vxw0 rc://*/ta/man/translate/figs-explicit τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ 1 Here Paul could be indicating that: (1) he sympathizes with people who are **weak** by becoming **weak** himself. Alternate translation: “Who is weak, and I do not sympathize by also being weak” (2) when others are **weak**, it makes Paul **weak** too. Alternate translation: “Who is weak, and I do not become weak as a result” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:29 bdd4 rc://*/ta/man/translate/figs-rquestion τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι? 1 Paul is using the question form to show that he is **inflamed** when other believers are **caused to stumble**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “If anyone is caused to stumble, I am inflamed” or “I am inflamed when others are caused to stumble!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) +11:29 ob3m rc://*/ta/man/translate/figs-activepassive τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Whom do others cause to stumble, and I do not become inflamed” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +11:29 xu57 rc://*/ta/man/translate/figs-metaphor σκανδαλίζεται 1 Here Paul speaks of helping or causing another person to sin as if it were making that person **stumble**. If it would be helpful in your language, you could use a comparable figure of speech or plain language. Alternate translation: “is caused to sin” or “is led into sin” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +11:29 g5am rc://*/ta/man/translate/figs-metaphor οὐκ ἐγὼ πυροῦμαι? 1 Here Paul speaks as if he were like a fire that could become **inflamed**. He could mean that: (1) he becomes angry in response to people being **caused to stumble**. Alternate translation: “I do not get angry” or “I do not feel fury” (2) he feels sympathy or shares in the stumbling. Alternate translation: “I do not feel sympathy” or “I am not distressed in response” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +11:30 nxh8 rc://*/ta/man/translate/grammar-connect-condition-fact εἰ 1 Paul speaks as if this were a hypothetical situation, but he means that it is 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 Paul is saying is uncertain, then you could translate his words as an affirmative statement. Alternate translation: “When” or “Because” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) +11:30 gxe6 rc://*/ta/man/translate/figs-possession τὰ τῆς ἀσθενείας 1 Here, Paul is using the possessive form to describe **things** about him that are characterized by **weakness**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “weak things about me” or “the weaknesses I have” (See: [[rc://*/ta/man/translate/figs-possession]]) +11:30 z8z0 rc://*/ta/man/translate/figs-abstractnouns τὰ τῆς ἀσθενείας 1 If your language does not use an abstract noun for the idea of **weakness**, you could express the same idea in another way. Alternate translation: “things about me that are weak” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +11:31 nuc7 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Θεὸς καὶ Πατὴρ 1 **Father** is an important title for God. Both **God** and **Father** refer to God. This phrase could mean that: (1) God is both **God** and **Father** to our Lord Jesus. Alternate translation: “The God of the Lord Jesus, who is the Father” (2) **God** is **Father** to our Lord Jesus. Alternate translation: “God, who is the Father” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) +11:31 m5vo rc://*/ta/man/translate/writing-pronouns ὁ ὢν 1 Here, the phrase **the one** refers to **The God and Father**. Alternate translation: “the God who is” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +11:31 zpkf rc://*/ta/man/translate/figs-activepassive ὢν εὐλογητὸς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, Paul implies that everything God created does it.. Alternate translation: “whom all things bless” or “whom all creation blesses” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +11:31 j76t rc://*/ta/man/translate/figs-idiom εἰς τοὺς αἰῶνας 1 Here, the phrase **to eternity** means that something will last forever or never cease. If it would be helpful in your language, you could use a word or phrase that identifies something that never ends. Alternate translation: “forever and ever” or “for all time” (See: [[rc://*/ta/man/translate/figs-idiom]]) +11:31 mpwu rc://*/ta/man/translate/figs-abstractnouns εἰς τοὺς αἰῶνας 1 If your language does not use an abstract noun for the idea of **eternity**, you could express the same idea in another way. Alternate translation: “at all times” or “eternally” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +11:31 gb7m rc://*/ta/man/translate/figs-explicit οἶδεν 1 Here Paul states that God **knows** that Paul is **not lying**. The statement that God **knows** makes the claim stronger, since God is the one who can prove that the claim is true. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “he himself knows” or “guarantees” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:31 no05 rc://*/ta/man/translate/figs-explicit οὐ ψεύδομαι 1 Here Paul could be referring to: (1) what he has already said and what he is about to say. Alternate translation: “I am not lying in what I am saying” (2) what Paul is about to say in the following verses. Alternate translation: “I am not lying in what I have said” (3) what Paul has already said. Alternate translation: “I am not lying in what I am about to say” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:31 yx8z rc://*/ta/man/translate/figs-litotes οὐ ψεύδομαι 1 Paul is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning, **lying**. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “I am definitely speaking the truth” (See: [[rc://*/ta/man/translate/figs-litotes]]) +11:32 n383 rc://*/ta/man/translate/translate-names Ἁρέτα 1 Here, the word **Aretas** is the name of a man who was a king. He obeyed what the Roman leaders required, and they let him be king over an area that included the city of **Damascus**. (See: [[rc://*/ta/man/translate/translate-names]]) +11:32 kwku rc://*/ta/man/translate/figs-explicit Ἁρέτα τοῦ βασιλέως 1 Here the phrase **under Aretas the king** indicates that **the ethnarch** was appointed by **Aretas** and did what he said. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “who obeyed Aretas the king” or “who ruled under Aretas the king” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:32 j7de rc://*/ta/man/translate/translate-names Δαμασκηνῶν 1 Here, the word **Damascenes** refers generally to people who live in the city of **Damascus**. (See: [[rc://*/ta/man/translate/translate-names]]) +11:32 cpg2 rc://*/ta/man/translate/figs-explicit τὴν πόλιν Δαμασκηνῶν 1 Here, the phrase **the city of Damascenes** is another way to refer to the city **Damascus**. If it would be helpful in your language, you could refer to that city in whatever way is natural in your language. Alternate translation: “his city” or “the city” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:33 i8xa rc://*/ta/man/translate/figs-explicit διὰ θυρίδος ἐν σαργάνῃ, ἐχαλάσθην διὰ τοῦ τείχους 1 Here Paul describes how he **escaped** from the city of Damascus (see [Acts 9:23–25](../act/09/23.md)). His friends put him in a **basket**, a large bowl most likely made out of woven rope or plants. They attached a rope to the **basket** and **lowered** Paul out a **window** or opening that was in the **wall**. If it would be helpful in your language, you could more explicitly explain how this action was done. Alternate translation: “I was put in a basket and lowered by rope through a window that was in the wall” (See: [[rc://*/ta/man/translate/figs-explicit]]) +11:33 uk9m rc://*/ta/man/translate/figs-activepassive ἐχαλάσθην 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, Paul implies that friends, who were probably fellow believers, did it. Alternate translation: “friends lowered me” or “other Christians lowered me” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +11:33 uitt rc://*/ta/man/translate/grammar-connect-logic-result καὶ 2 Here, the word **and** introduces what happened as a result of him being **lowered in a basket**. If it would be helpful in your language, you could use a word or phrase that introduces a result. Alternate translation: “so” or “so that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +11:33 aw7d rc://*/ta/man/translate/figs-metonymy τὰς χεῖρας αὐτοῦ 1 Here, the phrase **his hands** represents the power or servants of the “ethnarch,” that is, the local ruler of the city. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “his power” or “the people he sent to seize me” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 12:intro abcf 0 # 2 Corinthians 12 General Notes\n\n## Structure and formatting\n\nPaul continues defending his authority in this chapter.\n\nWhen Paul was with the Corinthians, he proved himself to be an apostle by his powerful deeds. He had not ever taken anything from them. Now that he is coming for the third time, he will still not take anything. He hopes that when he visits, he will not need to be harsh with them. (See: [[rc://*/tw/dict/bible/kt/apostle]])\n\n## Special concepts in this chapter\n\n### Paul’s vision\n\nPaul now defends his authority by telling about a wonderful vision of heaven. Although he speaks in the third person in verses 2-5, verse 7 indicates that he was the person who experienced the vision. It was so great, God gave him a physical handicap to keep him humble. (See: [[rc://*/tw/dict/bible/kt/heaven]])\n\n### Third heaven\n\nMany scholars believe the “third” heaven is the dwelling place of God. This is because Scripture also uses “heaven” to refer to the sky (the “first” heaven) and the universe (the “second” heaven).\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nPaul uses many rhetorical questions as he defends himself against his enemies who accused him: “For how were you less important than the rest of the churches, except that I was not a burden to you?” “Did Titus take advantage of you? Did we not walk in the same way? Did we not walk in the same steps?” and “Do you think all of this time we have been defending ourselves to you?” (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n### Sarcasm\n\nPaul uses sarcasm, a special type of irony, when he reminds them how he had helped them at no cost. He says, “Forgive me for this wrong!” He also uses regular irony when he says: “But, since I am so crafty, I am the one who caught you by deceit.” He uses it to introduce his defense against this accusation by showing how impossible it was to be true. (See: [[rc://*/ta/man/translate/figs-irony]])\n\n## Other possible translation difficulties in this chapter\n\n### Paradox\n\nA “paradox” is a true statement that appears to describe something impossible. This sentence in verse 5 is a paradox: “I will not boast, except about my weaknesses.” Most people do not boast about being weak. This sentence in verse 10 is also a paradox: “For whenever I am weak, then I am strong.” In verse 9, Paul explains why both of these statements are true. ([2 Corinthians 12:5](../12/05.md)) -12:1 iwn3 Connecting Statement: 0 # Connecting Statement:\n\nIn defending his apostleship from God, Paul continues to state specific things that have happened to him since he became a believer. -12:1 iur3 ἐλεύσομαι & εἰς 1 Alternate translation: “I will continue talking, but now about” -12:1 rb42 rc://*/ta/man/translate/figs-hendiadys ὀπτασίας καὶ ἀποκαλύψεις Κυρίου 1 This could mean: (1) Paul uses the words **visions** and **revelations** to mean the same thing in hendiadys for emphasis. Alternate translation: “things that the Lord has allowed only me to see” (2) Paul is speaking of two different things. Alternate translation: “secret things that the Lord has let me see with my eyes and other secrets that he has told me about” (See: [[rc://*/ta/man/translate/figs-hendiadys]]) -12:2 cz7u οἶδα ἄνθρωπον ἐν Χριστῷ 1 Paul is actually speaking of himself as if he were speaking of someone else, but this should be translated literally if possible. -12:2 fth2 εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα 1 Paul continues to describe himself as if this happened to another person. “I do not know if this man was in his physical body or in his spiritual body” -12:2 k4aw τρίτου οὐρανοῦ 1 Here, the **third heaven** refers to the dwelling place of God rather than the sky or outer space (the planets, stars, and the universe). -12:4 qv5h ἡρπάγη εἰς τὸν Παράδεισον 1 Paul continues his account of what happened to “this man” (verse 3). If your language does not use this passive form, you can state this in active form. This could mean: (1) God took this man into **paradise**. (2) an angel took this man into **paradise**. If possible, it would be best not to name the one who took the man: “someone took him up to paradise” or “they took him up to paradise.” -12:4 wm7y ἡρπάγη 1 Here, **caught up** refers to being suddenly and forcefully held and taken. -12:4 ic45 τὸν Παράδεισον 1 Here, **paradise** could refer to: (1) heaven. (2) the third heaven. (3) a special place in heaven. -12:5 hpq6 τοῦ τοιούτου 1 Alternate translation: “of that person” -12:5 i12f οὐ καυχήσομαι, εἰ μὴ ἐν ταῖς ἀσθενείαις 1 You can state this in positive form. Alternate translation: “I will boast only of my weaknesses” -12:6 p8fm μή τις εἰς ἐμὲ λογίσηται ὑπὲρ ὃ βλέπει με, ἢ ἀκούει ἐξ ἐμοῦ 1 Alternate translation: “no one will give me more credit than what he sees in me or hears from me” -12:7 v5s7 General Information: 0 # General Information:\n\nThis verse reveals that Paul was speaking about himself beginning in [2 Corinthians 12:2](../12/02.md). -12:7 xxi2 τῇ ὑπερβολῇ τῶν ἀποκαλύψεων 1 Alternate translation: “because those revelations were so much greater than anything anyone else had ever seen” -12:7 hu8g rc://*/ta/man/translate/figs-activepassive ἐδόθη μοι σκόλοψ τῇ σαρκί 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God gave me a thorn in the flesh” or “God allowed me to have a thorn in the flesh” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -12:7 q5e7 rc://*/ta/man/translate/figs-metaphor σκόλοψ τῇ σαρκί 1 Here Paul’s physical problems are compared to a **thorn** piercing his **flesh**. Alternate translation: “an affliction” or “a physical problem” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -12:7 q7lz ἄγγελος Σατανᾶ 1 Alternate translation: “a servant of Satan” -12:7 ehp9 μὴ ὑπεραίρωμαι 2 Alternate translation: “I would not become too proud” -12:8 n76p τρὶς 1 Paul put the words **three times** at the beginning of the sentence to emphasize that he had prayed many times about his “thorn” ([2 Corinthians 12:7](../12/07.md)). -12:8 wc7r ὑπὲρ τούτου 1 Alternate translation: “about this thorn in the flesh,” or “about this affliction” -12:9 nr2j ἀρκεῖ σοι ἡ χάρις μου 1 Alternate translation: “I will be kind to you, and that is all you need” -12:9 cs63 ἡ γὰρ δύναμις ἐν ἀσθενείᾳ τελεῖται 1 Alternate translation: “for my power works best when you are weak” -12:9 g8mi rc://*/ta/man/translate/figs-metaphor ἐπισκηνώσῃ ἐπ’ ἐμὲ ἡ δύναμις τοῦ Χριστοῦ 1 Paul speaks of the **power of Christ** as if it were a tent built over him. This could mean: (1) people might see that Paul has the power of Christ. (2) Paul truly has the power of Christ. (See: [[rc://*/ta/man/translate/figs-metaphor]]) -12:10 pxf1 εὐδοκῶ ἐν ἀσθενείαις, ἐν ὕβρεσιν, ἐν ἀνάγκαις, ἐν διωγμοῖς, καὶ στενοχωρίαις, ὑπὲρ Χριστοῦ 1 This could mean: (1) Paul is **content** in **weaknesses**, **insults**, **troubles**, **persecutions**, and **distressing situations** if these things come because I belong to Christ. (2) Paul is content in weakness if these things cause more people to know Christ. -12:10 s5sx ἐν ἀσθενείαις 1 Alternate translation: “when I am weak” -12:10 xl8q ἐν ὕβρεσιν 1 Alternate translation: “when people try to make me angry by saying that I am a bad person” -12:10 hza1 ἐν ἀνάγκαις 1 Alternate translation: “when I am suffering” -12:10 c4t2 στενοχωρίαις 1 Alternate translation: “when there is trouble” -12:10 t7qg ὅταν γὰρ ἀσθενῶ, τότε δυνατός εἰμι 1 Paul is saying that when he is no longer **strong** enough to do what needs to be done, Christ, who is more powerful than Paul could ever be, will work through Paul to do what needs to be done. However, it would be best to translate these words literally, if your language allows. -12:11 a1ym γέγονα ἄφρων 1 Alternate translation: “I am acting like a fool” -12:11 pzw1 ὑμεῖς με ἠναγκάσατε 1 Alternate translation: “You forced me to talk this way” -12:11 v2lr rc://*/ta/man/translate/figs-activepassive ἐγὼ & ὤφειλον ὑφ’ ὑμῶν συνίστασθαι 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “you should have praised me” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -12:11 f644 συνίστασθαι 1 See how you translated similar phrases in ([3:1](../03/01.md)) and ([4:2](../04/02.md)). Alternate translation: “been praised” or “been recommended” -12:11 h4d5 rc://*/ta/man/translate/figs-litotes οὐδὲν γὰρ ὑστέρησα 1 By using the negative form, Paul is saying strongly that those Corinthians who think that he is **inferior** are wrong. Alternate translation: “For I am just as good as” (See: [[rc://*/ta/man/translate/figs-litotes]]) -12:11 s82x rc://*/ta/man/translate/figs-irony τῶν ὑπέρλίαν ἀποστόλων 1 Paul uses irony here to show that those teachers are less important then people say they are. See how this is translated in [2 Corinthians 11:5](../11/05.md). Alternate translation: “those teachers whom some think are better than anyone else” (See: [[rc://*/ta/man/translate/figs-irony]]) -12:12 kp5l rc://*/ta/man/translate/figs-activepassive τὰ μὲν σημεῖα τοῦ ἀποστόλου κατειργάσθη 1 If your language does not use the passive form in this way, you can state this in active form with emphasis on the **signs**, or in another way that is natural in your language. Alternate translation: “it is the true signs of an apostle that I performed” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -12:12 d4um σημείοις τε, καὶ τέρασιν, καὶ δυνάμεσιν 1 These are the “signs of an apostle” that Paul performed “with all perseverance.” -12:13 z35e rc://*/ta/man/translate/figs-rquestion τί γάρ ἐστιν ὃ ἡσσώθητε ὑπὲρ τὰς λοιπὰς ἐκκλησίας, εἰ μὴ ὅτι αὐτὸς ἐγὼ οὐ κατενάρκησα ὑμῶν? 1 Paul is emphasizing that the Corinthians are wrong to accuse him of wanting to do them harm. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “I treated you the same way I treated all the other churches, except that I myself did not burden you.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -12:13 d426 αὐτὸς ἐγὼ οὐ κατενάρκησα ὑμῶν 1 Alternate translation: “I did not ask you for money or other things I needed” -12:13 sy7v rc://*/ta/man/translate/figs-irony χαρίσασθέ μοι τὴν ἀδικίαν ταύτην! 1 Paul is being ironic to shame the Corinthians. Both he and they know that he has done them no wrong, but they have been treating him as though he has wronged them. (See: [[rc://*/ta/man/translate/figs-irony]]) -12:13 u1w9 τὴν ἀδικίαν ταύτην 1 Here, **this wrong** refers to not asking them for money and other things he needed. -12:14 ugk1 rc://*/ta/man/translate/figs-explicit ἀλλὰ ὑμᾶς 1 The full meaning of this statement can be made explicit. Alternate translation: “but what I want is that you love and accept me” (See: [[rc://*/ta/man/translate/figs-explicit]]) -12:14 wd97 οὐ & ὀφείλει τὰ τέκνα τοῖς γονεῦσιν θησαυρίζειν 3 Young **children** are not responsible for saving money or other goods to give to their healthy **parents**. -12:15 vj2m rc://*/ta/man/translate/figs-metaphor ἐγὼ & ἥδιστα δαπανήσω καὶ ἐκδαπανηθήσομαι 1 Paul speaks of his work and his physical life as if it were money that he or God could **spend**. Alternate translation: “I will gladly do any work and gladly allow God to permit people to kill me” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -12:15 nk8v rc://*/ta/man/translate/figs-metonymy ὑπὲρ τῶν ψυχῶν ὑμῶν 1 The word **souls** is a metonym for the people themselves. Alternate translation: “for you” or “so you will live well” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -12:15 t3na rc://*/ta/man/translate/figs-rquestion εἰ περισσοτέρως ὑμᾶς ἀγαπῶν, ἧσσον ἀγαπῶμαι? 1 This rhetorical question to emphasize that the Corinthians should love Paul. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “If I love you so much, you should not love me so little.” or “If I love you so much, you should love me more than you do.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -12:15 j887 περισσοτέρως 1 It is not clear what it is that Paul’s love is **more** than. It is probably best to use “very much” or a “so much” that can be compared to “so little” later in the sentence. -12:16 ur5x rc://*/ta/man/translate/figs-irony ἀλλὰ ὑπάρχων πανοῦργος δόλῳ, ὑμᾶς ἔλαβον 1 Paul uses irony to shame the Corinthians who think he lied to them even if he did not ask them for money. Alternate translation: “but others think I was deceptive and used trickery” (See: [[rc://*/ta/man/translate/figs-irony]]) -12:17 vb7q rc://*/ta/man/translate/figs-rquestion μή τινα ὧν ἀπέσταλκα πρὸς ὑμᾶς, δι’ αὐτοῦ ἐπλεονέκτησα ὑμᾶς? 1 Both Paul and the Corinthians know the answer is “no.” If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “No one that I sent to you has taken advantage of you!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -12:18 pjl2 rc://*/ta/man/translate/figs-rquestion μήτι ἐπλεονέκτησεν ὑμᾶς Τίτος? 1 Both Paul and the Corinthians know the answer is “no.” If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “Titus certainly did not take advantage of you!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -12:18 acg6 rc://*/ta/man/translate/figs-metaphor οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν 1 Paul speaks of living as if it were walking on a road. Alternate translation: “We all walk in the same spirit.” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -12:18 rjiy rc://*/ta/man/translate/figs-rquestion οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν 1 Both Paul and the Corinthians know the answer to the question is “yes.” If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “We all have the same attitude and live alike.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -12:18 k6b3 rc://*/ta/man/translate/figs-rquestion οὐ τοῖς αὐτοῖς ἴχνεσιν? 1 Both Paul and the Corinthians know the answer to the question is “yes.” If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “We all walk in the same steps.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -12:18 oket rc://*/ta/man/translate/figs-metaphor οὐ τοῖς αὐτοῖς ἴχνεσιν? 1 Paul speaks of living as if it were walking on a road. Alternate translation: “We all do things the same way.” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +12:1 e7q7 rc://*/ta/man/translate/figs-infostructure καυχᾶσθαι & οὐ συμφέρον μέν & δὲ 1 Here, the phrase **not profitable** could go with: (1) **I will go on to visions and revelations of the Lord**. Alternate translation: “to boast: even though it is not profitable,” (2) **It is necessary to boast**. Alternate translation: “to boast, though it is not profitable. But” (See: [[rc://*/ta/man/translate/figs-infostructure]]) +12:1 iur3 rc://*/ta/man/translate/figs-metaphor ἐλεύσομαι & εἰς 1 Here Paul speaks of moving on to a new topic as if he were physically moving to a new location. If it would be helpful in your language, you could use a comparable figure of speech or plain language. Alternate translation: “I will now speak about” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +12:1 iwn3 rc://*/ta/man/translate/figs-doublet ὀπτασίας καὶ ἀποκαλύψεις 1 The terms **visions** and **revelations** mean similar things. It is possible that **visions** refers to experiences in which someone sees amazing things, while **revelations** refers to experiences in which someone learns amazing things in general. Paul uses both words to refer in general to all these kinds of experiences. If it would be clearer for your readers, you could express Paul’s general focus with a single phrase. Alternate translation: “revelations” or “various visions” (See: [[rc://*/ta/man/translate/figs-doublet]]) +12:1 rb42 rc://*/ta/man/translate/figs-possession ὀπτασίας καὶ ἀποκαλύψεις Κυρίου 1 Here, Paul is using the possessive form to describe **visions and revelations** that could: (1) come from **the Lord**. Alternate translation: “visions and revelations from the Lord” (2) be about **the Lord**. Alternate translation: “visions and revelations about the Lord” (See: [[rc://*/ta/man/translate/figs-possession]]) +12:2 n5hz rc://*/ta/man/translate/figs-infostructure οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων (εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ Θεὸς οἶδεν), ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ 1 Here, the clauses **whether in the body, I do not know, or out of the body, I do not know, God knows** interrupt the sentence to indicate that Paul does not know exactly what form the ascent into heaven took. If it would be helpful in your language, you could move these clauses to wherever they would naturally appear in your language. Alternate translation: “Whether this happened in the body, I do not know, or out of the body, I do not know, God knows. However it happened, I know about a man in Christ who was caught up to the third heaven 14 years ago” (See: [[rc://*/ta/man/translate/figs-infostructure]]) +12:2 cz7u rc://*/ta/man/translate/figs-123person οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων & ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ 1 In [12:2–5](../12/02.md), Paul uses the third person to speak about a person who traveled to the **third heaven**. It is clear from [12:6–7](../12/06.md) that he is actually speaking about himself. So, Paul uses the third person to avoid boasting directly about himself. If possible, use the third person in [12:2–5](../12/02.md) and reveal later that Paul himself is this **man**. If necessary, you could reveal in this verse that Paul is speaking about himself. Make sure your translation here fits with how you translate [12:3–5](../12/03.md). Alternate translation: “I know a man in Christ … such a man having been caught up to the third heaven 14 years ago. That man is me.” or “I know a man in Christ, that is, me … I was caught up to the third heaven 14 years ago” (See: [[rc://*/ta/man/translate/figs-123person]]) +12:2 fawy rc://*/ta/man/translate/figs-metaphor ἄνθρωπον ἐν Χριστῷ 1 Here Paul uses the spatial metaphor **in Christ** to describe the union of believers with **Christ**. In this case, being **in Christ**, or united to Christ, indicates that the **man** believes in Christ. If it would be helpful in your language, you could use a phrase that refers to a believer or Christian. Alternate translation: “man united to Christ” or “a believer” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +12:2 fth2 rc://*/ta/man/translate/figs-explicit εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα 1 Here Paul refers to a common question related to stories about people traveling to heaven: in what way does the person ascend into heaven? There were three primary ways a person could ascend: they could go into heaven physically in their body, they could go into heaven in a dream, or they could go into heaven with only their non-physical part, that is, their spirit. Here Paul indicates that he does not know in what way the **man in Christ** ascended into heaven. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “whether in bodily form, I do not know, or not in bodily form, I do not know” or “whether physically, I do not know, or spiritually, I do not know” (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:2 da25 rc://*/ta/man/translate/figs-doublet εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα 1 Here Paul repeats **I do not know** in order to emphasize his lack of knowledge. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “whether in the body or out of the body, I certainly do not know” (See: [[rc://*/ta/man/translate/figs-doublet]]) +12:2 dg7e rc://*/ta/man/translate/figs-activepassive ἁρπαγέντα τὸν τοιοῦτον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, Paul implies that it was God. Alternate translation: “God having caught up such a man” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +12:2 k4aw rc://*/ta/man/translate/figs-explicit ἕως τρίτου οὐρανοῦ 1 Many people in Paul’s culture believed that the space that they called “heaven” contained multiple layers or spheres of individual heavens. Here, Paul refers to the **third heaven**. Since he does not specify how many heavens he thinks there are, it is best not to clarify whether this is the highest heaven or not. If it would be helpful in your language, you could use a form that refers more clearly to the **third** out of multiple heavens. Alternate translation: “up to the third out of multiple heavens” or “into the third sphere of heaven” (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:3 notz rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **And** introduces a restatement of the previous verse with some new information. If it would be helpful in your language, you could use a word or phrase that introduces a restatement. Alternate translation: “I repeat,” or “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +12:3 idrl rc://*/ta/man/translate/figs-infostructure καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον (εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος οὐκ οἶδα, ὁ Θεὸς οἶδεν), 1 Just as in the previous verse, the clauses **whether in body, or out of the body, I do not know, God knows** interrupt the main sentence, which continues into the next verse. Use the same form you used in the previous verse. Alternate translation: “Whether this happened in the body, or out of the body, I do not know, God knows. However it happened, I know about such a man,” (See: [[rc://*/ta/man/translate/figs-infostructure]]) +12:3 pkl5 rc://*/ta/man/translate/figs-123person οἶδα τὸν τοιοῦτον ἄνθρωπον 1 Here Paul continues to speak about himself in the third person. Make sure that your translation fits with how you chose to translate [12:2](../12/02.md). Alternate translation: “I know that such a man, that is, me” (See: [[rc://*/ta/man/translate/figs-123person]]) +12:3 ow23 rc://*/ta/man/translate/figs-explicit εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος οὐκ οἶδα 1 Here Paul again addresses the question about whether the **man** went into heaven in bodily form or not. He uses almost the same words he used in [12:2](../12/02.md), although he does not repeat **I do not know** here. Translate these words as you did in [12:2](../12/02.md). Alternate translation: “whether in bodily form, or not in bodily form, I do not know” or “whether physically or spiritually, I do not know” (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:4 wm7y rc://*/ta/man/translate/figs-123person ἡρπάγη εἰς τὸν Παράδεισον, καὶ ἤκουσεν ἄρρητα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι 1 Here Paul continues to speak about himself in the third person. Make sure that your translation fits with how you chose to translate [12:2–3](../12/02.md). Alternate translation: “he, by which I mean I, was caught up into Paradise and heard inexpressible words which are not permitted for a man to speak” or “he was caught up into Paradise and heard inexpressible words which are not permitted for a man to speak. Again, that man is me.” (See: [[rc://*/ta/man/translate/figs-123person]]) +12:4 qv5h rc://*/ta/man/translate/figs-activepassive ἡρπάγη εἰς τὸν Παράδεισον, καὶ ἤκουσεν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, Paul implies that it was God. Alternate translation: “God caught him up into Paradise and he heard” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +12:4 ic45 rc://*/ta/man/translate/translate-unknown τὸν Παράδεισον 1 Here, the word **Paradise** refers to a place in heaven where those who have trusted in God live after they die and before Jesus comes back. Paul does not explicitly state whether **Paradise** is the “third heaven” or, more likely, within the “third heaven.” If it would be helpful in your language, you could use a word or phrase that refers to the place where believing people go immediately after they die. Alternate translation: “the place of the believing dead” or “the abode of the dead in heaven” (See: [[rc://*/ta/man/translate/translate-unknown]]) +12:4 rdqr rc://*/ta/man/translate/figs-doublet ἄρρητα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι 1 The terms **inexpressible** and **which are not permitted for a man to speak** mean similar things. It is possible that **inexpressible** indicates that people are unable to speak these amazing **words**, and **which are not permitted** indicates that God does not allow people to speak these **words**. If you do not have clear ways to express these two ideas, and if it would be helpful in your language, you could express the general idea with a single phrase. Alternate translation: “words which a man cannot speak” or “amazing and unrepeatable words” (See: [[rc://*/ta/man/translate/figs-doublet]]) +12:4 jwof rc://*/ta/man/translate/figs-activepassive ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “which a man cannot speak” or “which God does not permit a man to speak” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +12:4 dlb1 rc://*/ta/man/translate/figs-gendernotations ἀνθρώπῳ 1 Although the term **man** is masculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “for a human” or “for a person” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +12:5 hpq6 rc://*/ta/man/translate/figs-123person ὑπὲρ τοῦ τοιούτου, καυχήσομαι, ὑπὲρ δὲ ἐμαυτοῦ, οὐ καυχήσομαι 1 He Paul finishes talking about himself in the third person. It is clear here that he does so in order to avoid boasting about himself. Make sure that your translation fits with how you translated [12:2–4](../12/02.md). If you have not yet revealed that Paul is speaking about himself, this verse may be a good time to do so. Alternate translation: “On behalf of such a man, who is really I, I will boast. But on behalf of myself I will not directly boast” or “Since I am that man, I could boast about myself. However, I will not boast about myself” (See: [[rc://*/ta/man/translate/figs-123person]]) +12:5 i12f rc://*/ta/man/translate/grammar-connect-exceptions οὐ καυχήσομαι, εἰ μὴ ἐν ταῖς ἀσθενείαις 1 If, in your language, it would appear that Paul were making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “I will only boast in my weaknesses” (See: [[rc://*/ta/man/translate/grammar-connect-exceptions]]) +12:5 y3cw rc://*/ta/man/translate/figs-abstractnouns ἐν ταῖς ἀσθενείαις 1 If your language does not use an abstract noun for the idea of **weaknesses**, you could express the same idea in another way. Alternate translation: “about how weak I am” or “about the many ways in which I am weak” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +12:6 a61a rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation of what Paul said in the previous verse ([12:5](../12/05.md)). He wishes to say that he could properly boast about the man who ascended to heaven, since that man is himself. If it would be helpful in your language, you could use a different word or phrase that introduces further explanation. Alternate translation: “Now” or “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +12:6 pkx7 rc://*/ta/man/translate/grammar-connect-condition-contrary ἐὰν & θελήσω καυχήσασθαι, οὐκ ἔσομαι ἄφρων, ἀλήθειαν γὰρ ἐρῶ 1 Paul is making a conditional statement that sounds hypothetical, but he already knows that the condition is not true. He has decided that he will not **boast**. However, he wants to speak about what would be true if he did actually **boast**. Use a natural form in your language for introducing a condition that the speaker knows is not true. Alternate translation: “were I actually to desire to boast, I would not be a fool, for I would be speaking the truth” (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]]) +12:6 adg5 rc://*/ta/man/translate/figs-abstractnouns ἀλήθειαν 1 If your language does not use an abstract noun for the idea of **truth**, you could express the same idea in another way. Alternate translation: “what is true” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +12:6 pc8v rc://*/ta/man/translate/figs-ellipsis φείδομαι 1 Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “I refrain from boasting” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +12:6 krnt rc://*/ta/man/translate/figs-explicit εἰς ἐμὲ λογίσηται ὑπὲρ 1 Here, the phrase **think more of me** refers to how people can think a person is greater or more powerful than they actually are. If it would be helpful in your language, you could use a word or phrase that makes this idea more explicit. Alternate translation: “would consider me to be greater than” or “would think more highly of me than” (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:6 p8fm rc://*/ta/man/translate/figs-explicit ὃ βλέπει με, ἢ ἀκούει ἐξ ἐμοῦ 1 Here Paul refers to what people can observe him doing and saying. He wants people to think about him only based on what they see him doing and hear him saying. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “what he sees me do or hears me say” or “what he knows about my deeds and words” (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:6 m57l rc://*/ta/man/translate/figs-gendernotations βλέπει 1 Although the term **he** is masculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “he or she” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +12:7 v5s7 rc://*/ta/man/translate/figs-infostructure καὶ τῇ ὑπερβολῇ τῶν ἀποκαλύψεων, διὸ ἵνα μὴ ὑπεραίρωμαι 1 Here, the phrase **because of the surpassing {nature} of the revelations** could go with: (1) this verse. In this case, the word **therefore** is in an unusual position in the middle of the sentence, and you may need to move it to the beginning of the sentence. Alternate translation: “Therefore, because of the surpassing nature of revelations, so that I would not become super arrogant” (2) the end of the previous verse. If you follow this interpretation, you will need to end the previous verse with no punctuation. Alternate translation: “also because of the surpassing nature of the revelations. Therefore, so that I would not become super arrogant” (See: [[rc://*/ta/man/translate/figs-infostructure]]) +12:7 xxi2 rc://*/ta/man/translate/figs-possession τῇ ὑπερβολῇ τῶν ἀποκαλύψεων 1 Here Paul uses the possessive form to describe the **revelations** as **surpassing**. He could mean that the **revelations**: (1) were very great. Alternate translation: “because of how amazing the revelations were” (2) were very many. Alternate translation: “because of how many revelations I received” (See: [[rc://*/ta/man/translate/figs-possession]]) +12:7 hu8g rc://*/ta/man/translate/figs-activepassive ἐδόθη μοι σκόλοψ τῇ σαρκί 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “God gave me a thorn in the flesh” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +12:7 q5e7 rc://*/ta/man/translate/figs-metaphor σκόλοψ τῇ σαρκί 1 Here Paul speaks as if a **thorn** was stabbing him in the **flesh**. He could mean that: (1) he had a sickness or ailment that affected his **flesh**, that is, his body. Alternate translation: “a thorn in the flesh, that is, sickness,” (2) people opposed him and his ministry. Alternate translation: “a thorn in the flesh, that is, people opposing me,” (3) a demon attacked him. Alternate translation: “a thorn in the flesh, that is, a demon,” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +12:7 q7lz rc://*/ta/man/translate/figs-explicit ἄγγελος Σατανᾶ 1 Here Paul refers to a **messenger** or angel that came from or was sent by **Satan**, the devil. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Satan’s angel” or “someone sent by Satan” (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:7 c09d rc://*/ta/man/translate/figs-metaphor κολαφίζῃ 1 Here Paul speaks as if the **messenger of Satan** were physically buffeting or hitting him. He means that the **messenger** caused him to suffer in some physical way. If it would be helpful in your language, you could express the idea in plain language. Alternate translation: “he might hurt me” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +12:7 ehp9 rc://*/ta/man/translate/translate-textvariants ἵνα μὴ ὑπεραίρωμαι 2 Here most ancient manuscripts include the clause **so that I would not become super arrogant**. The ULT follows that reading. Some ancient manuscripts do not have this clause. Most likely, this clause was accidentally omitted because Paul had already said it once. So, it is recommended that you use the reading of the ULT. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +12:8 jbne rc://*/ta/man/translate/writing-pronouns τούτου 1 Here, the word **this** could refer: (1) generally to what Paul described in the previous verse. Alternate translation: “this situation” (2) to the “messenger of Satan.” Alternate translation: “this messenger of Satan” (3) to the “thorn in the flesh.” Alternate translation: “this thorn” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +12:8 n76p rc://*/ta/man/translate/figs-explicitinfo ὑπὲρ τούτου & ἵνα ἀποστῇ ἀπ’ ἐμοῦ 1 Here Paul refers both to what he **begged the Lord** about (**this**) and what he wanted the Lord to do (**that he would remove {it} from me**). If referring to both of these things would be redundant in your language, and if it would be helpful, you could combine **about this** with **that he would remove {it} from me**. Alternate translation: “that he would remove this from me” (See: [[rc://*/ta/man/translate/figs-explicitinfo]]) +12:8 wc7r rc://*/ta/man/translate/figs-explicit ἀποστῇ 1 Here, the subject of **remove** could be: (1) the **Lord**, who can **remove** the thorn and the suffering it causes. Alternate translation: “he would take it away” (2) the thorn, or messenger of Satan, which can **remove** itself from Paul. Alternate translation: “it would depart” (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:9 di10 rc://*/ta/man/translate/writing-quotations εἴρηκέν μοι 1 Here Paul repeats what the Lord said in response to his prayer that the thorn and its suffering be taken away. If it would be helpful in your language, you could use a form that introduces the answer to a question or prayer. Alternate translation: “he has answered me” (See: [[rc://*/ta/man/translate/writing-quotations]]) +12:9 km91 rc://*/ta/man/translate/figs-quotations μοι, ἀρκεῖ σοι ἡ χάρις μου, ἡ γὰρ δύναμις ἐν ἀσθενείᾳ τελεῖται 1 It may be more natural in your language to have an indirect quotation here. If you use the following alternate translation, you will need to remove the quotation marks. Alternate translation: “to me that his grace is enough for me, for his power is being made perfect in weakness.” (See: [[rc://*/ta/man/translate/figs-quotations]]) +12:9 nr2j rc://*/ta/man/translate/figs-abstractnouns ἀρκεῖ σοι ἡ χάρις μου, ἡ γὰρ δύναμις ἐν ἀσθενείᾳ τελεῖται 1 If your language does not use abstract nouns for the ideas of **grace**, **power**, and **weakness**, you could express the same ideas in another way. Alternate translation: “How I act graciously is enough for you, for I perfect how powerful people are when they are weak” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +12:9 cs63 rc://*/ta/man/translate/figs-activepassive ἡ γὰρ δύναμις ἐν ἀσθενείᾳ τελεῖται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is the Lord. Alternate translation: “for I perfect my power in weakness” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +12:9 t5um rc://*/ta/man/translate/figs-explicit μᾶλλον & ἐν ταῖς ἀσθενείαις μου 1 Here, the phrase **even more** could indicate that Paul will: (1) boast more in his **weaknesses** than he has already. Alternate translation: “more than I have in my weaknesses” (2) boast in his **weaknesses** rather than praying for the removal of the thorn. Alternate translation: “in my weaknesses rather than asking God to remove them” (3) boast in his **weaknesses** rather than in his strengths. Alternate translation: “in my weaknesses rather than in my strengths” (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:9 usod rc://*/ta/man/translate/figs-abstractnouns ἐν ταῖς ἀσθενείαις μου, ἵνα ἐπισκηνώσῃ ἐπ’ ἐμὲ ἡ δύναμις τοῦ Χριστοῦ 1 If your language does not use abstract nouns for the ideas of **weaknesses** and **power**, you could express the same ideas in another way. Alternate translation: “about how weak I am so that Christ will reside upon me to empower me” or “in how weak I am so that Christ will give his power to me” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +12:9 adcs rc://*/ta/man/translate/figs-possession ἡ δύναμις τοῦ Χριστοῦ 1 Here, Paul is using the possessive form to describe **power** that comes from **Christ**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “power from Christ” (See: [[rc://*/ta/man/translate/figs-possession]]) +12:9 g8mi rc://*/ta/man/translate/figs-metaphor ἐπισκηνώσῃ ἐπ’ ἐμὲ 1 Here Paul speaks as if **the power of Christ** were person who could **reside** in or **upon** Paul, who is pictured like a tent or house. He means that **the power of Christ** consistently becomes part of his life and is something that he can always have. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “might live in me” or “might always be with me” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +12:10 pxf1 rc://*/ta/man/translate/figs-explicit εὐδοκῶ 1 Here Paul means that he is content with these bad experiences and is even happy that he experiences them because Christ works through him when these bad things happen. He does not mean that he enjoys the bad experiences themselves. If it would be helpful in your language, you could use a phrase that makes this idea more explicit. Alternate translation: “I rejoice when I live” or “I am content to suffer” (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:10 s5sx rc://*/ta/man/translate/figs-abstractnouns ἐν ἀσθενείαις, ἐν ὕβρεσιν, ἐν ἀνάγκαις, ἐν διωγμοῖς, καὶ στενοχωρίαις 1 If your language does not use abstract nouns for the ideas in this clause, you could express the same ideas in another way. Alternate translation: “in being weak, in being insulted, in being coerced, in being persecuted and distressed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +12:10 xl8q rc://*/ta/man/translate/figs-infostructure ἐν ἀσθενείαις, ἐν ὕβρεσιν, ἐν ἀνάγκαις, ἐν διωγμοῖς, καὶ στενοχωρίαις, ὑπὲρ Χριστοῦ 1 Here, the phrase **for the sake of Christ** could go with: (1) the entire list of bad experiences. Alternate translation: “in weaknesses, in insults, in hardships, in persecutions and distresses whenever I experience them for the sake of Christ” (2) the verb **take delight**. Alternate translation: “for the sake of Christ in weaknesses, in insults, in hardships, in persecutions and distresses” (See: [[rc://*/ta/man/translate/figs-infostructure]]) +12:10 t7qg rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why Paul takes **delight** in these bad experiences. If it would be helpful in your language, you could use a different word or phrase that introduces a reason or basis for a claim. Alternate translation: “that is because” or “I do that since” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +12:11 a1ym rc://*/ta/man/translate/figs-explicit γέγονα ἄφρων 1 Here Paul means that he has spoken in **foolish** ways in the previous several chapters. He does not mean that he is always a **foolish** person. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “I have been talking in foolish ways” (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:11 pzw1 rc://*/ta/man/translate/figs-explicit ὑμεῖς με ἠναγκάσατε 1 Here Paul means that reason why he had to speak in **foolish** ways that the Corinthians were behaving wrongly. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the way you are acting has compelled me to do so” or “how you are behaving has forced me to be like this” (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:11 bkxl rc://*/ta/man/translate/figs-rpronouns ὑμεῖς με ἠναγκάσατε 1 Here, the word translated **yourselves** emphasizes **you**. Consider using a natural way to emphasize **you** in your language. Alternate translation: “you indeed compelled me” or “it is you who compelled me” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) +12:11 c25h rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation of how the Corinthians **compelled** Paul to be foolish. He goes on to explain that they should have been commending him, but they have not done so. If it would be helpful in your language, you could use a different word or phrase that introduces an explanation. Alternate translation: “That is because” or “You compelled me because, although it has not happened,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +12:11 v2lr rc://*/ta/man/translate/figs-activepassive ἐγὼ & ὤφειλον ὑφ’ ὑμῶν συνίστασθαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “you ought to commend me” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +12:11 f644 rc://*/ta/man/translate/translate-unknown συνίστασθαι 1 Here, the word **commended** refers to the practice of stating why a person should be trusted and welcomed. If it would be helpful in your language, you could use a word or phrase that refers to giving reasons why people should welcome and trust a person. See how you translated the similar phrase in [10:18](../10/18.md). Alternate translation: “to be spoken favorably of” or “to be vouched for” (See: [[rc://*/ta/man/translate/translate-unknown]]) +12:11 rada rc://*/ta/man/translate/figs-explicit ὑστέρησα 1 Here Paul could be using the past tense because: (1) he is referring to the time when he was with the Corinthians. Alternate translation: “when I visited you, I lacked” (2) he is speaking of what is generally true. Alternate translation: “I lack” (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:11 h4d5 rc://*/ta/man/translate/figs-doublenegatives οὐδὲν & ὑστέρησα τῶν ὑπέρλίαν ἀποστόλων 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 verb **lacked** and the negative word **nothing**. Alternate translation: “I have everything that the ‘super-apostles’ have” or “I am just as good as the ‘super-apostles’” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) +12:11 s82x rc://*/ta/man/translate/figs-irony τῶν ὑπέρλίαν ἀποστόλων 1 Here Paul refers to his opponents, the false teachers, with the words that they themselves or their followers used to describe them: **“super-apostles”**. He does not actually believe that these people are better apostles or greater than anyone else. If it would be helpful in your language, you could use a form that indicates that Paul is speaking from someone else’s perspective to make a point. See how you translated the similar phrase in [11:5](../11/05.md). Alternate translation: “of the so-called ‘super-apostles’” or “of those who consider themselves super-apostles,” (See: [[rc://*/ta/man/translate/figs-irony]]) +12:11 v4xc rc://*/ta/man/translate/grammar-connect-condition-fact εἰ καὶ 1 Paul speaks as if this were a hypothetical situation, but he means that it is 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 Paul is saying is uncertain, then you could use a word or phrase that introduces something that is contrasting but true. Alternate translation: “although” or “despite the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) +12:11 ulah rc://*/ta/man/translate/figs-hyperbole οὐδέν εἰμι 1 Here Paul speaks as if here were actually **nothing**. What he means is that he himself is not great or powerful at all without Christ working through him. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “I am worthless on my own” or “I myself have no power or authority” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) +12:12 i6sk rc://*/ta/man/translate/grammar-connect-words-phrases μὲν 1 Here, the word translated **Indeed** could: (1) connect this sentence to the previous claim that Paul is equal to the “super-apostles.” You could use a word or phrase that links two statements, or you could leave **Indeed** untranslated. Alternate translation: “In fact” (2) introduce the first part of a contrast. In this case, Paul does not directly state the second half of the contrast. He would be implying that they did not pay attention to these **signs**. Alternate translation: “Although you did not pay attention to them” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +12:12 fgc3 rc://*/ta/man/translate/figs-possession τὰ & σημεῖα τοῦ ἀποστόλου 1 Here, Paul is using the possessive form to describe **signs** that prove that someone is **an apostle**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the signs that show that someone is an apostle” or “signs that go along with true apostles” (See: [[rc://*/ta/man/translate/figs-possession]]) +12:12 kp5l rc://*/ta/man/translate/figs-activepassive τὰ & σημεῖα τοῦ ἀποστόλου κατειργάσθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, Paul could be implying that: (1) he performed the **signs**. Alternate translation: “I performed the signs of an apostle” (2) God performed the **signs** through him. Alternate translation: “God performed the signs of an apostle through me” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +12:12 t05n rc://*/ta/man/translate/figs-abstractnouns ἐν πάσῃ ὑπομονῇ 1 If your language does not use an abstract noun for the idea of **endurance**, you could express the same idea in another way. Alternate translation: “consistently” or “without ceasing” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +12:12 dnle rc://*/ta/man/translate/figs-explicit ὑπομονῇ— σημείοις τε, καὶ τέρασιν, καὶ δυνάμεσιν 1 Here, the list **both signs and wonders and miracles** could be: (1) examples of what the **signs of an apostle** were. Alternate translation: “endurance, which included both signs and wonders and miracles” (2) the ways in which Paul demonstrated the **signs of an apostle**. Alternate translation: “endurance, shown through signs and wonders and miracles” or “endurance with both signs and wonders and miracles” (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:12 d4um rc://*/ta/man/translate/figs-doublet σημείοις τε, καὶ τέρασιν, καὶ δυνάμεσιν 1 Here Paul uses three similar words to describe supernatural acts that God empowered Paul 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. Paul uses these three words to show that he performed various acts that showed that he was an apostle. 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 in another way. Alternate translation: “many and various miracles” or “both many signs and various miracles” (See: [[rc://*/ta/man/translate/figs-doublet]]) +12:13 aclx rc://*/ta/man/translate/grammar-connect-words-phrases γάρ 1 Here, the word **For** introduces another reason why the Corinthians should consider Paul to be trustworthy. If it would be helpful in your language, you could use a word or phrase that introduces another reason, or you could leave **For** untranslated. Alternate translation: “Even more,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +12:13 sy7v rc://*/ta/man/translate/figs-irony τί & ἐστιν ὃ ἡσσώθητε ὑπὲρ τὰς λοιπὰς ἐκκλησίας, εἰ μὴ ὅτι αὐτὸς ἐγὼ οὐ κατενάρκησα ὑμῶν? χαρίσασθέ μοι τὴν ἀδικίαν ταύτην! 1 Here Paul speaks from the perspective of his opponents, who tell the Corinthians that Paul has committed an **injustice** by treating them **worse** than the other churches by not asking for money from them. He speaks from their perspective to show the Corinthians that this perspective is foolish and wrong. If it would be helpful in your language, you could use a form that clearly expresses that Paul is speaking from another person’s perspective. Alternate translation: “people say that you were treated worse than the remaining churches because I myself did not burden you. If that is true, you need to forgive me for this injustice.” or “what is the way that you were treated worse than the remaining churches? The only way I treated you differently was by not burdening you. If people call that an injustice, please forgive me for it!” (See: [[rc://*/ta/man/translate/figs-irony]]) +12:13 z35e rc://*/ta/man/translate/figs-rquestion τί & ἐστιν ὃ ἡσσώθητε ὑπὲρ τὰς λοιπὰς ἐκκλησίας, εἰ μὴ ὅτι αὐτὸς ἐγὼ οὐ κατενάρκησα ὑμῶν? 1 Paul is using the question form to show the Corinthians that he treated them like all the other churches except for not asking for money. If you would not use the question form for this purpose in your language, you could translate this as a statement or a negation. Alternate translation: “I did not treat you worse than the remaining churches except that I myself did not burden you.” or “Besides not burdening you, I treated you just as well as the remaining churches.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) +12:13 tctz rc://*/ta/man/translate/grammar-connect-exceptions τί & ἐστιν ὃ ἡσσώθητε ὑπὲρ τὰς λοιπὰς ἐκκλησίας, εἰ μὴ ὅτι αὐτὸς ἐγὼ οὐ κατενάρκησα ὑμῶν 1 If, in your language, it would appear that Paul were making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “beyond the fact that I myself did not burden you, what is the way that you were treated worse than the remaining churches” (See: [[rc://*/ta/man/translate/grammar-connect-exceptions]]) +12:13 pr0h rc://*/ta/man/translate/figs-activepassive ἡσσώθητε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was Paul. Alternate translation: “I treated you worse” (See: [[rc://*/ta/man/translate/figs-activepassive]])\n\n +12:13 skav rc://*/ta/man/translate/figs-explicit τὰς λοιπὰς ἐκκλησίας 1 Here Paul refers to the other **churches** that he works with. If it would be helpful in your language, you could use a form that refers to other churches that Paul knows and helps. Alternate translation: “the other churches that I serve” (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:13 d426 rc://*/ta/man/translate/figs-metaphor αὐτὸς ἐγὼ οὐ κατενάρκησα ὑμῶν 1 Here Paul speaks of asking for money as if it were a heavy **burden** that he would have asked the Corinthians to carry for him. If it would be helpful in your language, you could use a comparable figure of speech or plain language. See how you translated the similar phrase in [11:9](../11/09.md). Alternate translation: “I myself did not trouble you” or “I myself did not ask for money and so harass you” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +12:13 k7a2 rc://*/ta/man/translate/figs-rpronouns αὐτὸς ἐγὼ 1 Here, the word translated **myself** emphasizes **I**. Consider using a natural way to emphasize **I** in your language. Alternate translation: “I for one” or “I indeed” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) +12:13 u1w9 rc://*/ta/man/translate/figs-abstractnouns τὴν ἀδικίαν ταύτην 1 If your language does not use an abstract noun for the idea of **injustice**, you could express the same idea in another way. Alternate translation: “for acting unjustly” or “for doing what is unjust” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +12:14 g8mz rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **Behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express the idea with a word or phrase that asks the audience to listen, or you could use another form that draws the audience’s attention to the statement that follows. Alternate translation: “Listen to this” or “Listen up” (See: [[rc://*/ta/man/translate/figs-exclamations]]) +12:14 ngzf rc://*/ta/man/translate/figs-metaphor οὐ καταναρκήσω 1 Here Paul speaks of asking for money as if it were a heavy **burden** that he would have asked the Corinthians to carry for him. If it would be helpful in your language, you could use a comparable figure of speech or plain language. See how you translated the similar phrase in [12:13](../12/13.md). Alternate translation: “I will not trouble you” or “I will not ask for money and so harass you” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +12:14 vqbg rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why Paul **will not burden** the Corinthians. If it would be helpful in your language, you could use a word or phrase that introduces a reason for a previous claim. Alternate translation: “I will not burden you because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +12:14 qchp rc://*/ta/man/translate/figs-explicit τὰ ὑμῶν, ἀλλὰ ὑμᾶς 1 Here Paul contrasts **the things** that the Corinthians have, or their possessions, with the Corinthians themselves. What he means is that he does not want the money and possessions that the Corinthians have. Instead, he wants the Corinthians themselves, that is, he wants them to trust him and Jesus. If it would be helpful in your language, you could make the ideas more explicit. Alternate translation: “the things you own, but your loyalty” or “your possessions, but your trust in me and the Messiah” (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:14 ugk1 rc://*/ta/man/translate/figs-ellipsis ἀλλὰ ὑμᾶς 1 Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “but I seek you” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +12:14 pzkf rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 2 Here, the word **For** introduces an example that illustrates why Paul acts as he does. If it would be helpful in your language, you could use a word or phrase that introduces an example. Alternate translation: “As an illustration of this,” or “It is just like how” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +12:14 zsq6 rc://*/ta/man/translate/figs-infostructure οὐ γὰρ ὀφείλει τὰ τέκνα τοῖς γονεῦσιν θησαυρίζειν, ἀλλὰ οἱ γονεῖς τοῖς τέκνοις 1 If your language would not naturally put the negative statement before the positive statement, you could reverse the two clauses here. Alternate translation: “For the parents should store up for the children, not the children for the parents” (See: [[rc://*/ta/man/translate/figs-infostructure]]) +12:14 ne5v rc://*/ta/man/translate/figs-metaphor οὐ γὰρ ὀφείλει τὰ τέκνα τοῖς γονεῦσιν θησαυρίζειν, ἀλλὰ οἱ γονεῖς τοῖς τέκνοις 1 Here Paul speaks of himself as a parent and the Corinthians as his **children**. In Paul’s culture, **parents** generally saved money for their **children** to use. Paul uses this custom to illustrate how he, as a parent, should be giving to the Corinthians instead of the Corinthians, as children, giving to him. If it would be helpful in your language, you could use a form that indicates that Paul is speaking of himself as a parent and the Corinthians as children. Alternate translation: “For children, like you, should not store up for your parents, like me. Rather, the parents, like me, should store up for the children, like you.” or “For I am like your parent, and you are like my children. Children should not store up for the parent, but the parent for the children” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +12:14 wd97 rc://*/ta/man/translate/figs-ellipsis οἱ γονεῖς τοῖς τέκνοις 1 Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “the parents should store up for the children” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +12:15 s237 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces a development of the ideas from the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a development, or you could leave **Now** untranslated. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +12:15 vj2m rc://*/ta/man/translate/figs-metaphor ἐγὼ & ἥδιστα δαπανήσω καὶ ἐκδαπανηθήσομαι 1 Here Paul speaks as if his energy, time, and even himself were money that he or someone else could **spend**. He means that he is willing to use all his energy and time and even to experience hardships and difficulties to help the Corinthians. If it would be helpful in your language, you could use a comparable figure of speech or plain language. Alternate translation: “I will most gladly exhaust everything I have and be completely exhausted” or “I will most gladly use all my resources and be completely worn out” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +12:15 kqgk rc://*/ta/man/translate/figs-activepassive ἐκδαπανηθήσομαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, Paul could be implying that: (1) experiences and other people do it to him. Alternate translation: “allow other people to completely spend me” or “let external things completely spend me” (2) he does it to himself. Alternate translation: “completely wear myself out” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +12:15 nk8v rc://*/ta/man/translate/figs-metonymy ὑπὲρ τῶν ψυχῶν ὑμῶν 1 Here, the phrase **your souls** represents the Corinthians. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “for your sake” or “for the sake of your lives” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +12:15 t3na rc://*/ta/man/translate/figs-rquestion εἰ περισσοτέρως ὑμᾶς ἀγαπῶν, ἧσσον ἀγαπῶμαι? 1 Paul is using the question form to rebuke the Corinthians for loving him **less** when he loves them **more abundantly**. If you would not use the question form for this purpose in your language, you could translate this as a rebuke or an exclamation. Alternate translation: “Since I love you more abundantly, I should not be loved less.” or “Given that I love you more abundantly, I should not be loved less!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) +12:15 e16a rc://*/ta/man/translate/grammar-connect-condition-fact εἰ & ἀγαπῶν 1 Paul speaks as if this were a hypothetical situation, but he means that it is 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 Paul is saying is uncertain, then you could translate his words as an affirmative statement. Alternate translation: “Since I love” or “given that I love” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) +12:15 gjbk rc://*/ta/man/translate/translate-textvariants ἀγαπῶν 1 Many ancient manuscripts read **loving**. The ULT follows that reading. Other ancient manuscripts read “I love.” 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 the ULT. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n +12:15 j887 rc://*/ta/man/translate/figs-explicit περισσοτέρως & ἧσσον 1 Here Paul uses two comparison words without indicating exactly what he is comparing. He could mean that: (1) his love is increasing in comparison to the Corinthians’ love, which is decreasing. Alternate translation: “more than ever … less than ever” (2) he has much love, while the Corinthians have little love. Alternate translation: “greatly … only a little” (3) his love for them is greater than his love for other churches, while the Corinthians love him less than other churches do. Alternate translation: “more abundantly than I love other churches … less than they love me” (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:15 u9y0 rc://*/ta/man/translate/figs-activepassive ἧσσον ἀγαπῶμαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is the Corinthians. Alternate translation: “am I to receive less love” or “are you going to love me less” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +12:16 gvv4 rc://*/ta/man/translate/figs-idiom ἔστω δέ, ἐγὼ οὐ κατεβάρησα ὑμᾶς; ἀλλὰ 1 Here, the phrase **But let it be {so}** indicates that something is agreed upon or certainly true. Paul could be referring to: (1) what he is about to say about not being a **burden** to the Corinthians. He means that he and the Corinthians can agree about that. Alternate translation: “But here is what we can agree on: I myself did not burden you. However” (2) what he said in the previous verse about loving the Corinthians, although he may be loved less. He means that even if that is true, he will still not **burden** the Corinthians. Alternate translation: “Besides all that, I myself did not burden. However,” or “Even if that has happened, I myself did not burden you. However,” (See: [[rc://*/ta/man/translate/figs-idiom]]) +12:16 binl rc://*/ta/man/translate/figs-rpronouns ἐγὼ οὐ κατεβάρησα 1 Here, the word translated **myself** emphasizes **I**. Consider using a natural way to emphasize **I** in your language. Alternate translation: “I indeed did not burden” or “as for me, I did not burden” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) +12:16 mnvm rc://*/ta/man/translate/figs-metaphor ἐγὼ οὐ κατεβάρησα ὑμᾶς 1 Here Paul speaks of asking for money as if it were a heavy **burden** that he would have asked the Corinthians to carry for him. If it would be helpful in your language, you could use a comparable figure of speech or plain language. See how you translated the similar phrase in [12:14](../12/14.md). Alternate translation: “I myself did not trouble you” or “I myself did not ask for money and so harass you” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +12:16 jl3g rc://*/ta/man/translate/figs-irony ἀλλὰ ὑπάρχων πανοῦργος δόλῳ, ὑμᾶς ἔλαβον 1 Here Paul speaks from the perspective of either the Corinthians of the opponents. They may think or say that Paul was **crafty** and **caught** them **deceit**. He speaks from their perspective so that he can respond to this claim in the following verses. If it would be helpful in your language, you could use a form that clearly expresses that Paul is speaking from another person’s perspective. Alternate translation: “but someone may say that I, being crafty, caught you by deceit” or “but you may think that I caught you by deceit, being crafty” (See: [[rc://*/ta/man/translate/figs-irony]]) +12:16 ur5x rc://*/ta/man/translate/figs-metaphor ὑμᾶς ἔλαβον 1 Here Paul speaks of deceiving or tricking the Corinthians as if he were physically grabbing them. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. See the similar phrase “takes advantage” in [11:20](../11/20.md). Alternate translation: “I took advantage of you” or “I cheated you” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +12:16 so24 rc://*/ta/man/translate/figs-abstractnouns δόλῳ 1 If your language does not use an abstract noun for the idea of **deceit**, you could express the same idea in another way. Alternate translation: “by being deceitful” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +12:17 vb7q rc://*/ta/man/translate/figs-rquestion μή τινα ὧν ἀπέσταλκα πρὸς ὑμᾶς, δι’ αὐτοῦ ἐπλεονέκτησα ὑμᾶς? 1 Paul is using the question form to deny that any person he has sent to the Corinthians has cheated them. If you would not use the question form for this purpose in your language, you could translate this as a negation or an exclamation. Alternate translation: “I have not taken advantage of you through anyone whom I have sent to you!” or “There is no one whom i have sent to you through whom I took advantage of you.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) +12:17 nex4 rc://*/ta/man/translate/figs-gendernotations αὐτοῦ 1 Although the term **him** is masculine, Paul is using the word in a generic sense that includes both men and women. Most likely any person whom **sent** would be a man, but Paul is not making this claim. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “him or her” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +12:18 psbo rc://*/ta/man/translate/figs-explicit παρεκάλεσα Τίτον καὶ συναπέστειλα τὸν ἀδελφόν 1 Here Paul refers to a previous trip Timothy took to visit the Corinthians. He is probably referring to the visit he mentions in [8:6](../08/06.md). This may be the same trip that Paul refers to in [7:6–7](../07/06.md). If it would be helpful in your language, you could use a form that refers to a trip that has already been completed. Alternate translation: “I urged Titus to go to you previously and sent the other brother with him” (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:18 urtj rc://*/ta/man/translate/figs-extrainfo τὸν ἀδελφόν 1 Here Paul assumes that the Corinthians know who this **brother** is, so he does not name him. Since we do not know who this person was, you should not make the idea more explicit. Alternate translation: “a brother” or “the brother you know” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) +12:18 kmt8 rc://*/ta/man/translate/figs-metaphor τὸν ἀδελφόν 1 Paul is using the term **brother** to mean a person who shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the other believer” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +12:18 pjl2 rc://*/ta/man/translate/figs-rquestion μήτι ἐπλεονέκτησεν ὑμᾶς Τίτος? 1 (See: [[rc://*/ta/man/translate/figs-rquestion]]) +12:18 rjiy rc://*/ta/man/translate/figs-rquestion οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν οὐ τοῖς αὐτοῖς ἴχνεσιν? 1 (See: [[rc://*/ta/man/translate/figs-rquestion]]) +12:18 k6b3 rc://*/ta/man/translate/figs-explicit οὐ & περιεπατήσαμεν οὐ 1 (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:18 acg6 rc://*/ta/man/translate/figs-metaphor οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν 1 (See: [[rc://*/ta/man/translate/figs-metaphor]]) +12:18 f4e0 rc://*/ta/man/translate/figs-explicit τῷ αὐτῷ πνεύματι 1 (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:18 oket rc://*/ta/man/translate/figs-metaphor οὐ τοῖς αὐτοῖς ἴχνεσιν? 1 (See: [[rc://*/ta/man/translate/figs-metaphor]]) 12:19 g1iw rc://*/ta/man/translate/figs-rquestion πάλαι δοκεῖτε ὅτι ὑμῖν ἀπολογούμεθα? 1 Paul uses this question to acknowledge something that the people may have been thinking. He does this so that he can assure them that it is not true. If your readers would misunderstand this question, you could express it as a statement. Alternate translation: “Perhaps you think that all of this time we have been defending ourselves to you.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 12:19 ih3e rc://*/ta/man/translate/figs-metaphor κατέναντι Θεοῦ 1 Paul speaks of **God** knowing everything Paul does as if God were physically present and observed everything Paul said and did. Alternate translation: “With God as witness” or “In the presence of God” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 12:19 vg3u rc://*/ta/man/translate/figs-metaphor ὑπὲρ τῆς ὑμῶν οἰκοδομῆς 1 Paul speaks of knowing how to obey God and desiring to obey him as if it were physical growth. Alternate translation: “so that you would know God and obey him better” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -1398,34 +1534,34 @@ front:intro ur4j 0 # Introduction to 2 Corinthians\n\n## Part 1: General Intr 13:5 sbx4 rc://*/ta/man/translate/figs-metaphor ἐν ὑμῖν 1 Here, **in you** could mean: (1) Jesus is intimately connected to each believing individual, as if Jesus were living inside each person. Alternate translation: “part of who you are” (2) Jesus is living among them, part of and the most important member of the group. Alternate translation: “among you” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 13:6 xk7u rc://*/ta/man/translate/grammar-connect-condition-fact ἐλπίζω 1 Paul speaks as if he were uncertain about whether or not the Corinthian believers would understand that he is a true follower or apostle of Christ. He does this in order to convey modesty, but he is actually sure of this. If your language does not state something as uncertain if it is certain or true, and if your readers might think that what Paul is saying here is uncertain, then you could translate his words as an affirmative statement. Alternate translation: “I am sure” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) 13:6 f8o8 rc://*/ta/man/translate/figs-rpronouns ἡμεῖς & ἐσμὲν 1 Here the word **ourselves** emphasizes that Paul is talking about his apostolic team, who introduced the Corinthian believers to Jesus Christ. Use a way that is natural in your language to indicate this significance. Alternate translation: “we, yes, we, are” or “we, who serve Jesus, are” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) -13:6 fqbe rc://*/ta/man/translate/figs-explicit ἡμεῖς & ἐσμὲν 1 Paul is referring here to himself and his apostolic team, who introduced the Corinthian believers to Jesus Christ. You can include this information if that would be helpful to your readers. Alternate translation: “we, the very ones who brought you to Christ, are” (See: [[rc://en/ta/man/translate/figs-explicit]]) +13:6 fqbe rc://*/ta/man/translate/figs-explicit ἡμεῖς & ἐσμὲν 1 Paul is referring here to himself and his apostolic team, who introduced the Corinthian believers to Jesus Christ. You can include this information if that would be helpful to your readers. Alternate translation: “we, the very ones who brought you to Christ, are” (See: [[rc://*/ta/man/translate/figs-explicit]]) 13:6 zhkw rc://*/ta/man/translate/figs-doublenegatives ἡμεῖς οὐκ ἐσμὲν ἀδόκιμοι 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 word **unapproved**. Alternate translation: “we ourselves are approved” or “we ourselves live as one with the Messiah” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) -13:6 i34s rc://*/ta/man/translate/figs-activepassive ἡμεῖς οὐκ ἐσμὲν ἀδόκιμοι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the testing or approving, it is clear from the context that it was God. Alternate translation: “we ourselves have passed this test” or “God has accepted us ourselves as his own” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -13:7 pu5q rc://en/ta/man/translate/writing-newevent δὲ 1 Paul is using the word translated **Now** to introduce a slightly new topic. Use a word, phrase, or other method in your language that is natural for this, or it may be more natural to leave it out. Alternate translation: “Also,” (See: [[rc://en/ta/man/translate/writing-newevent]]) -13:7 u75e rc://*/ta/man/translate/figs-doublenegatives μὴ ποιῆσαι ὑμᾶς κακὸν μηδέν 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 word **wrong**. Alternate translation: “you will do everything right” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) -13:7 kmld rc://*/ta/man/translate/figs-activepassive ἡμεῖς δόκιμοι φανῶμεν 1 If your language does not use the passive form in these ways, you could express the ideas in active form or in another way that is natural in your language. If you need to say who does the actions, it is people in general who do the seeing and either God or people who do the approving. Alternate translation: “people see that God approves of us ourselves” or “people see our work with you and approve of us ourselves” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +13:6 i34s rc://*/ta/man/translate/figs-activepassive ἡμεῖς οὐκ ἐσμὲν ἀδόκιμοι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the testing or approving, it is clear from the context that it was God. Alternate translation: “we ourselves have passed this test” or “God has accepted us ourselves as his own” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +13:7 pu5q rc://en/ta/man/translate/writing-newevent δὲ 1 Paul is using the word translated **Now** to introduce a slightly new topic. Use a word, phrase, or other method in your language that is natural for this, or it may be more natural to leave it out. Alternate translation: “Also,” (See: [[rc://*/ta/man/translate/writing-newevent]]) +13:7 u75e rc://*/ta/man/translate/figs-doublenegatives μὴ ποιῆσαι ὑμᾶς κακὸν μηδέν 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 word **wrong**. Alternate translation: “you will do everything right” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) +13:7 kmld rc://*/ta/man/translate/figs-activepassive ἡμεῖς δόκιμοι φανῶμεν 1 If your language does not use the passive form in these ways, you could express the ideas in active form or in another way that is natural in your language. If you need to say who does the actions, it is people in general who do the seeing and either God or people who do the approving. Alternate translation: “people see that God approves of us ourselves” or “people see our work with you and approve of us ourselves” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 13:7 gt2e δόκιμοι 1 Alternate translation: “great teachers” -13:7 wcrp rc://*/ta/man/translate/figs-rpronouns ἡμεῖς & ὑμεῖς & ἡμεῖς 1 Paul uses the words **ourselves** and **yourselves** to emphasize the difference between his thinking and the thinking of the Corinthian believers. He wants only good for them, while they suspect that he wants only good for himself. Use a way that is natural in your language to indicate this significance. If you use the following suggestion, it will need a comma before each phrase. Alternate translation: “on our part, … on your part, … on our part,” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) -13:7 yiww ἡμεῖς δὲ ὡς ἀδόκιμοι ὦμεν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the approving, it is either God or people in general. Alternate translation: “even if it seems that God has not approved of us ourselves” or “even if people think that we ourselves have had no part in your success” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -13:8 bqd3 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 The word translated as **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “This is because” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -13:8 jvke rc://*/ta/man/translate/figs-abstractnouns τῆς ἀληθείας -1 If your language does not use an abstract noun for the idea of **truth**, you could express the same idea in another way. Alternate translation: “God's true message … God's true message” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +13:7 wcrp rc://*/ta/man/translate/figs-rpronouns ἡμεῖς & ὑμεῖς & ἡμεῖς 1 Paul uses the words **ourselves** and **yourselves** to emphasize the difference between his thinking and the thinking of the Corinthian believers. He wants only good for them, while they suspect that he wants only good for himself. Use a way that is natural in your language to indicate this significance. If you use the following suggestion, it will need a comma before each phrase. Alternate translation: “on our part, … on your part, … on our part,” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) +13:7 yiww ἡμεῖς δὲ ὡς ἀδόκιμοι ὦμεν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the approving, it is either God or people in general. Alternate translation: “even if it seems that God has not approved of us ourselves” or “even if people think that we ourselves have had no part in your success” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +13:8 bqd3 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 The word translated as **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “This is because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +13:8 jvke rc://*/ta/man/translate/figs-abstractnouns τῆς ἀληθείας -1 If your language does not use an abstract noun for the idea of **truth**, you could express the same idea in another way. Alternate translation: “God's true message … God's true message” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 13:9 vt7b τὴν ὑμῶν κατάρτισιν 1 Alternate translation: “that you may become spiritually mature” -13:9 kr1z rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 The word translated as **For** here indicates that what follows continues to give another reason, along with verse 8, for the statement of verse 7. Use a connector that indicates that this is another reason, if that would be natural in your language. Alternate translation: “You see,” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) -13:9 h8h6 rc://*/ta/man/translate/figs-rpronouns ἡμεῖς & ὑμεῖς 1 Here, as in verse 7, the words **ourselves** and **yourselves** emphasize the difference between Paul and the Corinthian believers. He wants them to be strong in the Lord and it doesn't matter if people think that he is weak. Use a way that is natural in your language to indicate this significance. If you use the following suggestion, it will need a comma before each phrase. Alternate translation: “on our part, … on your part,” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) -13:9 ep5s rc://*/ta/man/translate/writing-pronouns τοῦτο καὶ εὐχόμεθα 1 The pronoun **this** here refers to what Paul desires for the Corinthian believers, which he states in two ways. First, that they be **powerful** in serving God, and then for their **restoration** to a right relationship with God. Those are both the same thing. If this is not clear for your readers, you could use a clearer expression. Alternate translation: “In fact, we pray for this” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -13:10 kbpp rc://*/ta/man/translate/writing-pronouns διὰ τοῦτο 1 The pronoun **this** refers to what Paul has just written in verse 9, that he wants the Corinthian believers to be restored to a right relationship with God. If this is not clear for your readers, you could repeat that information here. Alternate translation: “Because I want you to be restored to God” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -13:10 dqu4 rc://*/ta/man/translate/writing-pronouns ταῦτα 1 The words **these things** refer to what Paul has written in the entire letter, but especially to the warnings and exhortations in chapters 10-13. If this is not clear for your readers, you could include that information here. Alternate translation: “the things in this letter” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -13:10 kzue rc://*/ta/man/translate/figs-abstractnouns κατὰ τὴν ἐξουσίαν ἣν ὁ Κύριος ἔδωκέν μοι 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “as the person that the Lord has authorized” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -13:10 rlm8 rc://*/ta/man/translate/figs-metaphor εἰς οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν. 1 Here, Paul is speaking of the Corinthian believers as if they were a building. If it would be clearer in your language, you could use a more natural metaphor for this or you could state the meaning plainly. Alternate translation: “to help you become more faithful to Christ and not to make you want to forsake him” (See: [[rc://en/ta/man/translate/figs-metaphor]]) -13:11 uk1p Connecting Statement: 0 # Connecting Statement:\n\nPaul closes his letter to the Corinthian believers. -13:11 bdql rc://*/ta/man/translate/figs-gendernotations ἀδελφοί 1 Although the term **brothers** is masculine, Paul is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brothers and sisters” to indicate this. (See: [[rc://en/ta/man/translate/figs-gendernotations]]) -13:11 fm8m rc://*/ta/man/translate/figs-activepassive καταρτίζεσθε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. See how you translated a form of this word at the end of verse 9. Alternate translation: “Work toward maturity” or “Decide to trust and obey God completely” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -13:11 nfyp rc://*/ta/man/translate/figs-activepassive παρακαλεῖσθε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. The person doing the encouraging could be: (1) Paul. Alternate translation: “Allow me to encourage you” (2) God. Alternate translation: “Receive encouragement from God” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +13:9 kr1z rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 The word translated as **For** here indicates that what follows continues to give another reason, along with verse 8, for the statement of verse 7. Use a connector that indicates that this is another reason, if that would be natural in your language. Alternate translation: “You see,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +13:9 h8h6 rc://*/ta/man/translate/figs-rpronouns ἡμεῖς & ὑμεῖς 1 Here, as in verse 7, the words **ourselves** and **yourselves** emphasize the difference between Paul and the Corinthian believers. He wants them to be strong in the Lord and it doesn't matter if people think that he is weak. Use a way that is natural in your language to indicate this significance. If you use the following suggestion, it will need a comma before each phrase. Alternate translation: “on our part, … on your part,” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) +13:9 ep5s rc://*/ta/man/translate/writing-pronouns τοῦτο καὶ εὐχόμεθα 1 The pronoun **this** here refers to what Paul desires for the Corinthian believers, which he states in two ways. First, that they be **powerful** in serving God, and then for their **restoration** to a right relationship with God. Those are both the same thing. If this is not clear for your readers, you could use a clearer expression. Alternate translation: “In fact, we pray for this” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +13:10 kbpp rc://*/ta/man/translate/writing-pronouns διὰ τοῦτο 1 The pronoun **this** refers to what Paul has just written in verse 9, that he wants the Corinthian believers to be restored to a right relationship with God. If this is not clear for your readers, you could repeat that information here. Alternate translation: “Because I want you to be restored to God” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +13:10 dqu4 rc://*/ta/man/translate/writing-pronouns ταῦτα 1 The words **these things** refer to what Paul has written in the entire letter, but especially to the warnings and exhortations in chapters 10-13. If this is not clear for your readers, you could include that information here. Alternate translation: “the things in this letter” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +13:10 kzue rc://*/ta/man/translate/figs-abstractnouns κατὰ τὴν ἐξουσίαν ἣν ὁ Κύριος ἔδωκέν μοι 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “as the person that the Lord has authorized” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +13:10 rlm8 rc://*/ta/man/translate/figs-metaphor εἰς οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν. 1 Here, Paul is speaking of the Corinthian believers as if they were a building. If it would be clearer in your language, you could use a more natural metaphor for this or you could state the meaning plainly. Alternate translation: “to help you become more faithful to Christ and not to make you want to forsake him” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +13:11 uk1p Connecting Statement: 0 Paul closes his letter to the Corinthian believers. +13:11 bdql rc://*/ta/man/translate/figs-gendernotations ἀδελφοί 1 Although the term **brothers** is masculine, Paul is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brothers and sisters” to indicate this. (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +13:11 fm8m rc://*/ta/man/translate/figs-activepassive καταρτίζεσθε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. See how you translated a form of this word at the end of verse 9. Alternate translation: “Work toward maturity” or “Decide to trust and obey God completely” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +13:11 nfyp rc://*/ta/man/translate/figs-activepassive παρακαλεῖσθε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. The person doing the encouraging could be: (1) Paul. Alternate translation: “Allow me to encourage you” (2) God. Alternate translation: “Receive encouragement from God” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 13:11 diw1 τὸ αὐτὸ φρονεῖτε 1 Here, **think the same** means to agree on the most important things and to not argue about the lesser things. Alternate translation: “Make sure that you all agree on what is important” -13:11 axul rc://*/ta/man/translate/figs-abstractnouns εἰρηνεύετε 1 If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “be peaceful with each other” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -13:11 vrfk rc://*/ta/man/translate/figs-possession ὁ Θεὸς τῆς ἀγάπης καὶ εἰρήνης 1 Here, Paul is using the possessive form to describe **God** as being characterized by **love and peace**. This probably means both that God is the source of love and peace and also that he enables his people to have love and peace. Try to include both meanings, if possible. Alternate translation: “God, who gives love and peace,” (See: [[rc://en/ta/man/translate/figs-possession]]) -13:11 t9io rc://*/ta/man/translate/figs-abstractnouns ὁ Θεὸς τῆς ἀγάπης καὶ εἰρήνης 1 If your language does not use abstract nouns for the ideas of **love and peace**, you could express the same ideas in another way. Alternate translation: “God, who empowers you to love and to be peaceful,” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -13:12 p1nh rc://en/ta/man/translate/translate-symaction ἐν ἁγίῳ φιλήματι 1 A **holy kiss** was a symbolic action to show familial love between believers. In some cultures, a kiss as a greeting is appropriate, but in other cultures it is not. The idea of a **holy kiss** is that it be a greeting that is appropriate in the culture, whether it be a kiss, a hug, a handshake, or something else, and also that it be **holy**, that is, appropriate between God's people. If this would not be clear to your readers, you can explain the significance of this action in the text or in a footnote. Alternate translation: “warmly as fellow believers” (See: [[rc://en/ta/man/translate/translate-symaction]]) +13:11 axul rc://*/ta/man/translate/figs-abstractnouns εἰρηνεύετε 1 If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “be peaceful with each other” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +13:11 vrfk rc://*/ta/man/translate/figs-possession ὁ Θεὸς τῆς ἀγάπης καὶ εἰρήνης 1 Here, Paul is using the possessive form to describe **God** as being characterized by **love and peace**. This probably means both that God is the source of love and peace and also that he enables his people to have love and peace. Try to include both meanings, if possible. Alternate translation: “God, who gives love and peace,” (See: [[rc://*/ta/man/translate/figs-possession]]) +13:11 t9io rc://*/ta/man/translate/figs-abstractnouns ὁ Θεὸς τῆς ἀγάπης καὶ εἰρήνης 1 If your language does not use abstract nouns for the ideas of **love and peace**, you could express the same ideas in another way. Alternate translation: “God, who empowers you to love and to be peaceful,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +13:12 p1nh rc://en/ta/man/translate/translate-symaction ἐν ἁγίῳ φιλήματι 1 A **holy kiss** was a symbolic action to show familial love between believers. In some cultures, a kiss as a greeting is appropriate, but in other cultures it is not. The idea of a **holy kiss** is that it be a greeting that is appropriate in the culture, whether it be a kiss, a hug, a handshake, or something else, and also that it be **holy**, that is, appropriate between God's people. If this would not be clear to your readers, you can explain the significance of this action in the text or in a footnote. Alternate translation: “warmly as fellow believers” (See: [[rc://*/ta/man/translate/translate-symaction]]) 13:12 x2qd οἱ ἅγιοι 1 These **saints** are the fellow believers who are there with Paul. Alternate translation: “those whom God has set apart for himself” -13:13 qodb rc://*/ta/man/translate/translate-blessing ἡ χάρις τοῦ Κυρίου Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ, καὶ ἡ κοινωνία τοῦ Ἁγίου Πνεύματος, μετὰ πάντων ὑμῶν 1 Paul ends his letter with this blessing. You can express this as either a blessing or a prayer, in whichever way is more natural in your language. Alternate translation: “I pray for all of you that the Lord Jesus Christ will give you his grace, that God will give you his love, and that the Holy Spirit will give you his fellowship.” (See: [[rc://en/ta/man/translate/translate-blessing]]) -13:13 st07 rc://*/ta/man/translate/figs-abstractnouns ἡ χάρις τοῦ Κυρίου Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ, καὶ ἡ κοινωνία τοῦ Ἁγίου Πνεύματος, μετὰ πάντων ὑμῶν 1 If your language does not use abstract nouns for the ideas of **grace**, **love**, and **fellowship**, you could express the same ideas in another way. Alternate translation: “May the Lord Jesus Christ continue to be gracious to you, may God continue to love you, and may the Holy Spirit unite you all closely together as believers” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) \ No newline at end of file +13:13 qodb rc://*/ta/man/translate/translate-blessing ἡ χάρις τοῦ Κυρίου Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ, καὶ ἡ κοινωνία τοῦ Ἁγίου Πνεύματος, μετὰ πάντων ὑμῶν 1 Paul ends his letter with this blessing. You can express this as either a blessing or a prayer, in whichever way is more natural in your language. Alternate translation: “I pray for all of you that the Lord Jesus Christ will give you his grace, that God will give you his love, and that the Holy Spirit will give you his fellowship.” (See: [[rc://*/ta/man/translate/translate-blessing]]) +13:13 st07 rc://*/ta/man/translate/figs-abstractnouns ἡ χάρις τοῦ Κυρίου Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ, καὶ ἡ κοινωνία τοῦ Ἁγίου Πνεύματος, μετὰ πάντων ὑμῶν 1 If your language does not use abstract nouns for the ideas of **grace**, **love**, and **fellowship**, you could express the same ideas in another way. Alternate translation: “May the Lord Jesus Christ continue to be gracious to you, may God continue to love you, and may the Holy Spirit unite you all closely together as believers” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) diff --git a/tn_HEB.tsv b/tn_HEB.tsv index 6741f630ea..ebcacefd28 100644 --- a/tn_HEB.tsv +++ b/tn_HEB.tsv @@ -1,54 +1,45 @@ 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 a “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: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,” (See: [[rc://*/ta/man/translate/figs-doublet]]) 1:1 c7us rc://*/ta/man/translate/figs-infostructure πολυμερῶς καὶ πολυτρόπως πάλαι, ὁ Θεὸς, λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις 1 Here, the phrase **In many portions and in many ways long ago** describes how God “spoke” **to our fathers**. If it would be helpful in your language, you could rearrange the phrases so that **In many portions and in many ways long ago** does modify **having spoken**. Alternate translation: “God, having spoken to our fathers through the prophets in many portions and in many ways long ago” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -1:1 uuix rc://*/ta/man/translate/figs-idiom πάλαι 1 Here, the phrase **long ago** refers to past time. It often identifies events that happened in the distant past and about which stories are told. Use a word or phrase that refers to the distant past. Alternate translation: “in the past days” or “in ancient times” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:1 ct15 rc://*/ta/man/translate/grammar-connect-time-sequential λαλήσας 1 Here, 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” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) 1:1 in2c rc://*/ta/man/translate/translate-kinship τοῖς πατράσιν 1 Here, the phrase **our fathers** refers to the Israelites who were alive before Jesus lived on earth. Not all members of the audience were descended from these Israelites. However, the author can still refer to the Israelites as their **fathers** because he thinks that all Christians have been included in the family of Abraham, the ancestor of the Israelites. If possible, preserve the family language in your translation. Alternate translation: “our forefathers” or “to the Israelite ancestors” (See: [[rc://*/ta/man/translate/translate-kinship]]) 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” (See: [[rc://*/ta/man/translate/figs-parallelism]]) -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. It also means that this last period has been the goal of all the previous events. If your language has a way to refer to the last period in the history of the world, you could use it here. Alternatively, if your language has a way to refer to the end of the world, you could express the idea by stating that the end of the world will happen soon. Alternate translation: “during this time when the end of the world is coming soon” or “in these end times” (See: [[rc://*/ta/man/translate/figs-idiom]]) +1:2 scr8 rc://*/ta/man/translate/figs-idiom ἐπ’ ἐσχάτου τῶν ἡμερῶν τούτων 1 Here, the phrase **the last of these days** refers to the last period in the history of the world, which began when Jesus lived, died, and came alive again. Alternate translation: “in his last period in the history of the world” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:2 d386 rc://*/ta/man/translate/guidelines-sonofgodprinciples Υἱῷ 1 Here, the word **Son** is an important title for Jesus, the Son of God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 1:2 i93z rc://*/ta/man/translate/figs-possession κληρονόμον πάντων 1 Here the author uses the possessive form to indicate that the **heir** receives or inherits **all things**. If it would be helpful in your language, you could use a word or phrase such as “receive” or “inherit.” Alternate translation: “the heir who inherits all things” (See: [[rc://*/ta/man/translate/figs-possession]]) -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 use a comparable metaphor or express the idea plainly. Alternate translation: “he appointed to be the one who will rule over all things” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -1:2 gqj8 rc://*/ta/man/translate/translate-unknown τοὺς αἰῶνας 1 Here, the phrase **the ages** refers primarily to all the time periods that together make up the history of the world. However, **ages** can also refer to everything that God created that exists during those time periods. If possible, use a word or phrase that refers to everything that exists during all of time. Alternate translation: “everything that has existed and will exist” (See: [[rc://*/ta/man/translate/translate-unknown]]) +1:2 ovmc rc://*/ta/man/translate/figs-metaphor ἔθηκεν κληρονόμον πάντων 1 Here the author speaks as if Jesus were a child who would receive property passed on by the parent to their child when the parent dies. He speaks in this way to indicate that Jesus is the **Son** who will “inherit” **all things**, which means that he will rule over everything that exists. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he appointed owner of all things” or “he appointed to be the one who will rule over all things” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:3 xvin rc://*/ta/man/translate/figs-infostructure ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος, ἐκάθισεν ἐν δεξιᾷ τῆς Μεγαλωσύνης ἐν ὑψηλοῖς 1 Here the author includes a long description of who the “Son” is. The phrases **being the brightness of his glory and exact representation of his being** and **upholding all the things by the word of his power** describe what the “Son” always is and does. The phrase **having made cleansing for sins** refers more specifically to what the “Son” has done and completed before he **sat down at the right hand**. If it would be helpful in your language, you could make it clearer that the phrase **having made purification for sins** refers to something that happened before **sat down**, while the previous phrases all refer to things that the “Son” always is and does. Alternate translation: “who is the brightness of his glory and exact representation of his being and who upholds all the things by the word of his power. After having made purification for sins, he sat down at the right of the Majesty on high” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -1:3 he0e rc://*/ta/man/translate/figs-abstractnouns ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ 1 If your language does not use abstract nouns for the ideas behind **brightness**, **glory**, **representation**, and **being**, you could express the ideas by using verbs, adjectives, or adverbs. Alternate translation: “brightly glorious like he is and exactly representing who he is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -1:3 hn4q rc://*/ta/man/translate/figs-metaphor ἀπαύγασμα τῆς δόξης καὶ 1 Here the author speaks as if the “Son” had the **brightness** that belongs to God’s **glory**, which is pictured here 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 use a comparable metaphor or express the idea plainly. Alternate translation: “the reflection of his glory and” or “one who has the glory of God and the” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -1:3 b7jc rc://*/ta/man/translate/translate-unknown χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ 1 Here, the phrase **exact representation** refers to something that perfectly shows or matches what something else is like. In this case, the “Son” perfectly shows or matches God’s **being**, that is, what God is like. The author uses **exact representation of his being** to show that the “Son” is God along with God the Father but not the same person. You could use a word or phrase that indicates that the “Son” is just like what God the Father is like. Alternate translation: “exactly like what he is like” or “perfectly representing who God is” (See: [[rc://*/ta/man/translate/translate-unknown]]) -1:3 kmza rc://*/ta/man/translate/figs-metaphor φέρων & τὰ πάντα 1 Here the author speaks as if the Son were standing underneath **all the things** and holding them up so that they did not fall. He speaks in this way to indicate that everything continues to exist only because the Son works to make it continue. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “preserving all the things” or “supporting all things” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +1:3 he0e rc://*/ta/man/translate/figs-abstractnouns ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ 1 If your language does not use abstract nouns for the ideas of **brightness**, **glory**, **representation**, and **being**, you could express the ideas by using verbs, adjectives, or adverbs. Alternate translation: “brightly glorious like he is and exactly representing who he is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +1:3 hn4q rc://*/ta/man/translate/figs-metaphor ἀπαύγασμα τῆς δόξης καὶ 1 Here the author speaks as if the “Son” had the **brightness** that belongs to God’s **glory**, which is pictured here as being like a bright light. The author speaks in this way to emphasize that the Son “shines” with the **glory** that only God has. He means that the “Son” is God and represents God. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the reflection of his glory and” or “one who has the glory of God and the” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +1:3 kmza rc://*/ta/man/translate/figs-metaphor φέρων & τὰ πάντα 1 Here the author speaks as if the Son were standing underneath **all the things** and holding them up so that they did not fall. He speaks in this way to indicate that everything continues to exist only because the Son works to make it continue. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “preserving all the things” or “supporting all things” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:3 ms8z rc://*/ta/man/translate/figs-metonymy τῷ ῥήματι τῆς δυνάμεως αὐτοῦ 1 Here, the word **word** refers to speaking “words” or “messages.” It does not refer to one word that the Son speaks. If it would be helpful in your language, you could use a word or phrase that refers to how the Son speaks. Alternate translation: “through his powerful speech” or “by how he speaks with power” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -1:3 mk26 rc://*/ta/man/translate/figs-abstractnouns τῷ ῥήματι τῆς δυνάμεως αὐτοῦ 1 If your language does not use an abstract noun for the idea behind **power**, you could express the idea by using an adjective such as “powerful.” Alternate translation: “by his powerful word” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -1:3 l1pg rc://*/ta/man/translate/figs-abstractnouns καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος 1 If your language does not use an abstract noun for the idea behind **purification**, you could express the idea by using a verb such as “cleanse” or “purify.” Alternate translation: “having cleansed us from our sins” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -1:3 f729 rc://*/ta/man/translate/figs-abstractnouns τῶν ἁμαρτιῶν 1 If your language does not use an abstract noun for the idea behind **sins**, you could express the idea by using a verb such as “sin.” Alternate translation: “for how we have sinned” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +1:3 mk26 rc://*/ta/man/translate/figs-abstractnouns τῷ ῥήματι τῆς δυνάμεως αὐτοῦ 1 If your language does not use an abstract noun for the idea of **power**, you could express the idea by using an adjective such as “powerful.” Alternate translation: “by his powerful word” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:3 xij7 rc://*/ta/man/translate/translate-symaction ἐκάθισεν ἐν δεξιᾷ 1 When someone sits **at the right** of God, it symbolizes that person’s honor, authority, and ability to rule. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “he sat down to rule at the right” or “he took the place of honor and authority at the right” (See: [[rc://*/ta/man/translate/translate-symaction]]) 1:3 uym0 rc://*/ta/man/translate/figs-synecdoche ἐν δεξιᾷ τῆς Μεγαλωσύνης 1 Here, the phrase **at the right** refers to the place next to a person’s **right** hand, which would be the “right side.” In the author’s culture, this side was associated with honor or authority. If it would be helpful in your language, you could refer to the “right side.” Make sure that your readers understand that this side indicates that the Son has honor and authority when he sits there. Alternate translation: “at the right side of the Majesty” or “in the honorable place next to the Majesty” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 1:3 ir7x rc://*/ta/man/translate/figs-euphemism τῆς Μεγαλωσύνης 1 In the author’s culture, it was considered reverent to avoid saying God’s name. Here the author uses **Majesty** instead of God’s name in order to follow this custom and to indicate that God is powerful and glorious. If it would be helpful in your language, you could use a reverent way to refer to God in your culture, especially if it emphasizes how God is powerful and glorious. Alternate translation: “of the great deity” or “of the glorious God” (See: [[rc://*/ta/man/translate/figs-euphemism]]) -1:3 awjd rc://*/ta/man/translate/translate-unknown ἐν ὑψηλοῖς 1 Here, the phrase **on high** identifies the location of **the right of the Majesty**, which is where the Son **sat down**. This location is in heaven. If it would be helpful in your language, you could clarify that it means that Jesus ascended into heaven, which is where the **right** side is. Alternate translation: “in heaven” or “on high, in heaven” (See: [[rc://*/ta/man/translate/translate-unknown]]) +1:3 awjd rc://*/ta/man/translate/figs-explicit ἐν ὑψηλοῖς 1 Here, the phrase **on high** identifies the location of **the right of the Majesty**, which is where the Son **sat down**. This location is in heaven. If it would be helpful in your language, you could clarify that it means that Jesus ascended into heaven, which is where the **right** side is. Alternate translation: “in heaven” or “on high, in heaven” (See: [[rc://*/ta/man/translate/figs-explicit]]) 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 bn6t rc://*/ta/man/translate/translate-unknown τοσούτῳ κρείττων & τῶν ἀγγέλων & διαφορώτερον 1 Here, the phrases **far superior** and **more excellent** both refer to how Jesus and Jesus’ **name** have more authority and honor than the angels and their names. If it would be helpful in your language, you could use words or phrases that express this idea more clearly. Alternate translation: “more honorable than the angels … more honorable” or “far higher than the angels … a higher”(See: [[rc://*/ta/man/translate/translate-unknown]]) 1:4 fzg3 rc://*/ta/man/translate/figs-extrainfo διαφορώτερον & ὄνομα 1 Here the author does not clarify what **name** this is. It could be the title “Son,” the title “Lord,” the name “Jesus,” or God’s own special name, “Yahweh.” Since the author did not clarify to what **name** he is referring, it is best to refer to a name or title without stating what it is. Alternate translation: “a more excellent title” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) -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 use a comparable metaphor or express the idea plainly. Alternate translation: “he has received” or “God has given him” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -1:4 uu4s rc://*/ta/man/translate/figs-ellipsis παρ’ αὐτοὺς 1 Here the author omits some words that may be needed in your language to make a complete comparison. He omits these words because he stated them in the first half of the comparison (a **name**). If your language needs these words to make a complete comparison, you could include them here. Alternate translation: “than their names” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +1:4 qt7q rc://*/ta/man/translate/figs-metaphor κεκληρονόμηκεν 1 Here the author speaks as if Jesus were a child who would receive property that a parent passes on to their heir when the parent dies. He speaks in this way to indicate that Jesus receives a **name** from God the Father, although this does not mean that God the Father has died. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he has received” or “God has given him” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +1:4 uu4s rc://*/ta/man/translate/figs-ellipsis παρ’ αὐτοὺς 1 The author is leaving out some of the words that in many languages a sentence would need in order to be complete. He omits these words because he stated them in the first half of the comparison (a **name**). If your language needs these words to make a complete sentence, you could include them here. Alternate translation: “than their names” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 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:” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 1:5 ww5h rc://*/ta/man/translate/figs-rquestion τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων, Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε? καὶ πάλιν, ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν? 1 The author does not ask these questions because he is looking for information. Rather, he asks them to involve the audience in what he is arguing. The questions assume that the answer to both is “none of them,” for God said these words to his own Son. If it would be helpful in your language, you could express the ideas with strong negations. Alternate translation: “For God never said to any of the angels ‘You are my son, and I today I have become your father.’ And again, ‘I will be as a father to him, and he will be as a son to me.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 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” (See: [[rc://*/ta/man/translate/writing-quotations]]) -1:5 wmyy rc://*/ta/man/translate/figs-quotations εἶπέν ποτε & Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε? καὶ πάλιν, ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν? 1 If you do not use this form in your language, you could translate the sentences as indirect quotes instead of as direct quotes. Alternate translation: “did he ever say that he was his son, that today he had fathered him, and again, that he would be as a father to him, and that he would be as a son to him?” (See: [[rc://*/ta/man/translate/figs-quotations]]) 1:5 fdsv rc://*/ta/man/translate/translate-kinship Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε & ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν 1 In their original contexts, these two quotations referred to the king of Israel as one who became God’s **son** when he began to rule. Thus, God was his **father**. When the author applies these words not to angels but to Jesus, he identifies the **father** as God the Father and the **son** as God the Son. He does not mean that Jesus becomes **son** at some point or begins to exist at some point. Rather, he means that God the Father declares and reveals Jesus to be God the Son. If it would be helpful in your language, you could include some words or a footnote that clarifies the meaning. Alternate translation: “You are my son, today I have proclaimed that I am your father … I proclaim that I am his father and that he is my son” (See: [[rc://*/ta/man/translate/translate-kinship]]) 1:5 t48e rc://*/ta/man/translate/figs-parallelism Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε 1 Here the quotation includes two statements that mean almost the same thing. One statement uses **son** language, and the other uses “father” language. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “Today I have fathered you, my son” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 1:5 wkoz rc://*/ta/man/translate/figs-yousingular σύ & σε 1 Because the quotation is referring to one **son**, **You** and **you** are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 1:5 jzhs rc://*/ta/man/translate/figs-parallelism ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα, καὶ αὐτὸς ἔσται μοι εἰς Υἱόν 1 Here the quotation includes two statements that mean almost the same thing. One statement uses **father** language, and the other uses **son** language. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “I will be as a father to him, who is my son” or “He will be as a son to me, his father” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 1:6 u0km rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ πάλιν 1 Here, the word **But** introduces a contrast with the previous verse, which talks about what God has not said to angels. In this verse, the author identifies what God has said to angels. If it would be helpful in your language, you could use a word or phrase that would introduce this kind of contrast. Alternate translation: “Again, and in contrast,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) -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 speaks” (See: [[rc://*/ta/man/translate/writing-quotations]]) +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” (See: [[rc://*/ta/man/translate/writing-quotations]]) 1:6 wnl5 rc://*/ta/man/translate/figs-pastforfuture εἰσαγάγῃ & λέγει 1 Here the author uses the present tense to introduce what God says. He may be referring to a past event (if **brings** refers to the incarnation or the ascension of Jesus) or a future event (if **brings** refers to the return of Jesus at the end). The author uses the present tense to focus on what God **says** rather than when he **says** it. Consider what tense would be appropriate for referring primarily to what a person says. Alternate translation: “he brought … he said” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 1:6 llcd rc://*/ta/man/translate/figs-infostructure ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει 1 Here, the word **again** could modify: (1) **he says**. In this case, **again** tells the audience that the author is quoting an important text **again**. Alternate translation: “But, when he brings the firstborn into the world, again he says” (2) **he brings**. In this case, **again** tells the audience that the **firstborn** has already been in **the world**, and God is “bringing” him into it **again**. The “bringing” would then refer to how Jesus returns to heaven when he ascends or how he comes back again to earth at the end. Alternate translation: “But, when he again brings the firstborn into the world, he says” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -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 use a comparable metaphor or express the idea plainly. Alternate translation: “his honored Son” or “his first Son” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +1:6 b4s2 rc://*/ta/man/translate/figs-metaphor τὸν πρωτότοκον 1 Here, the phrase **the firstborn** refers to Jesus. The author refers to him as the **firstborn** to emphasize his importance and authority over everyone else. It does not imply that there was a time before Jesus existed or that God gave birth to him at some point. Rather, it implies that Jesus has adopted siblings; they are everyone who believes in him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “his honored Son” or “his first Son” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 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 w5kl rc://*/ta/man/translate/figs-quotations λέγει, καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ 1 If you do not use this form in your language, you could translate the statement as an indirect quote instead of as a direct quote. Alternate translation: “he says that all the angels of God should worship him” (See: [[rc://*/ta/man/translate/figs-quotations]]) 1:6 b6dy rc://*/ta/man/translate/figs-imperative3p καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ 1 Here the author of the quotation uses a third person imperative. If you have third person imperatives in your language, you could use one here. If you do not have third person imperatives, you could express the idea using a word or phrase such as “need to” or “must.” Alternate translation: “And all the angels of God need to worship him” (See: [[rc://*/ta/man/translate/figs-imperative3p]]) -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 speaks,” (See: [[rc://*/ta/man/translate/writing-quotations]]) -1:7 acjd rc://*/ta/man/translate/figs-quotations λέγει, ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “he says that he makes his angels spirits, and his servants flames of fire” (See: [[rc://*/ta/man/translate/figs-quotations]]) +1:7 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,” (See: [[rc://*/ta/man/translate/writing-quotations]]) 1:7 urbi rc://*/ta/man/translate/figs-parallelism ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα 1 Here the quotation includes two statements that mean almost the same thing. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if repetition would be confusing, you could combine the two statements. Alternate translation: “The one who makes his servant angels spirits and flames of fire” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 1:7 wqd8 rc://*/ta/man/translate/writing-pronouns ὁ ποιῶν & αὐτοῦ & αὐτοῦ 1 Here, the words **The one** and **his** refer to God. If it would be helpful in your language, you could make the reference explicit. Alternate translation: “God makes his … his” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 1:7 x53n rc://*/ta/man/translate/figs-123person ὁ ποιῶν & αὐτοῦ & αὐτοῦ 1 Here the author has God speaking about himself in the third person. He uses this form because the quotation uses the third person to speak about God, and the author claims that God speaks the quotation. If it would be helpful in your language, you could clarify that God is speaking about himself. Alternate translation: “I am the one who makes his angels spirits and his servants flames of fire” (See: [[rc://*/ta/man/translate/figs-123person]]) @@ -56,836 +47,697 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 1:7 isd8 rc://*/ta/man/translate/figs-metaphor ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα 1 Here the author of the quotation speaks as if God turned **his angels** into **spirits** and into **flames of fire**. He speaks in this way to identify what the angels are like and to show that God made them like that. If it would be helpful in your language, you could use a form that identifies what God made the angels like. Alternate translation: “The one who makes his angels so that they are like spirits, and his servants so that they are like flames of fire” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:7 d9yj rc://*/ta/man/translate/figs-possession πυρὸς φλόγα 1 Here the author uses the possessive form to describe **flames** that are made of **fire**. If it would be helpful in your language, you could express the idea with an adjective such as “fiery.” Alternate translation: “fiery flames” or “flames made of fire” (See: [[rc://*/ta/man/translate/figs-possession]]) 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,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) -1:8 yp11 rc://*/ta/man/translate/figs-ellipsis πρὸς & τὸν Υἱόν 1 Here, the author does not include “he says” because he used these words in the last verse ([1:7](../01/07.md)). If it would be helpful in your language, you could include “he says” here. Alternate translation: “with regard to the Son, he says” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -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 speaks” (See: [[rc://*/ta/man/translate/writing-quotations]]) +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” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +1:8 p1xx rc://*/ta/man/translate/writing-quotations πρὸς & τὸν Υἱόν 1 Here and in the next verse, the author quotes from 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” (See: [[rc://*/ta/man/translate/writing-quotations]]) 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. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) -1:8 x9uc rc://*/ta/man/translate/figs-quotations πρὸς & τὸν Υἱόν, ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος, καὶ ἡ ῥάβδος τῆς εὐθύτητος ῥάβδος τῆς βασιλείας αὐτοῦ. 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the following verse as an indirect quote as well. Alternate translation: “to the Son he says that he is God and that his throne is forever and ever, and the scepter of righteousness is the scepter of his kingdom.” (See: [[rc://*/ta/man/translate/figs-quotations]]) 1:8 jqi7 rc://*/ta/man/translate/figs-yousingular σου 1 Since the word **Your** refers to one person, the **Son**, it is singular here. (See: [[rc://*/ta/man/translate/figs-yousingular]]) -1:8 ewm4 rc://*/ta/man/translate/figs-metonymy ὁ θρόνος σου 1 Here, the word **throne** refers to what the person on the **throne** does, which is to rule. If it would be helpful in your language, you could express the idea by referring to “rule” or “reign.” Alternate translation: “Your reign” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -1:8 qi4x rc://*/ta/man/translate/figs-exclamations ὁ Θεὸς 1 Here, the word **God** directly addresses and names who “you” in the quote is. Use a form in your language that indicates direct address. Alternate translation: “O God” or “you who are God” (See: [[rc://*/ta/man/translate/figs-exclamations]]) -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. If it would be helpful in your language, you could use a comparable idiom or express the idea plainly. Alternate translation: “lasts forever” or “never ends” (See: [[rc://*/ta/man/translate/figs-idiom]]) -1:8 k4cf rc://*/ta/man/translate/figs-metonymy ἡ ῥάβδος τῆς εὐθύτητος ῥάβδος τῆς βασιλείας αὐτοῦ 1 Here, the word **scepter** refers to how the person who has the **scepter** rules. If it would be helpful in your language, you could express the idea by referring to how the person “rules” or “reigns.” Alternate translation: “with righteousness is how he rules his kingdom” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -1:8 iprl rc://*/ta/man/translate/figs-abstractnouns ἡ ῥάβδος τῆς εὐθύτητος 1 If your language does not use an abstract noun for the idea behind **righteousness**, you could express the idea by using an adjective such as “righteous.” Alternate translation: “a righteous scepter” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +1:8 ewm4 rc://*/ta/man/translate/figs-metonymy ὁ θρόνος σου 1 Since a **throne** is a special seat reserved only for a king, who rules, here the word **throne** refers to what the person on the **throne** does, which is to rule. If it would be helpful in your language, you could express the idea by referring to “rule” or “reign.” Alternate translation: “Your reign” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +1:8 qi4x rc://*/ta/man/translate/figs-exclamations ὁ Θεὸς 1 Here, the word **God** directly addresses and names to whom the word **your** in the quote refers. Use a form in your language that indicates direct address. Alternate translation: “O God” or “you who are God” (See: [[rc://*/ta/man/translate/figs-exclamations]]) +1:8 eg09 rc://*/ta/man/translate/figs-idiom εἰς τὸν αἰῶνα τοῦ αἰῶνος 1 Here, the phrase **forever {and} ever** indicates that something lasts forever or does not come to an end. The words **{and} ever** are added to the word **forever** to emphasize how long **forever** is. If it would be helpful in your language, you could use a comparable idiom or express the idea plainly. Alternate translation: “lasts forever” or “never ends” (See: [[rc://*/ta/man/translate/figs-idiom]]) +1:8 k4cf rc://*/ta/man/translate/figs-metonymy ἡ ῥάβδος τῆς εὐθύτητος ῥάβδος τῆς βασιλείας αὐτοῦ 1 Here, the word **scepter** refers to the rule of the person who has the **scepter**. If it would be helpful in your language, you could express the idea by referring to the person’s “rule” or “reign.” Alternate translation: “the rule of righteousness is the rule of his kingdom” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +1:8 iprl rc://*/ta/man/translate/figs-abstractnouns ἡ ῥάβδος τῆς εὐθύτητος 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the idea by using an adjective such as “righteous.” Alternate translation: “a righteous scepter” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:8 vl1n rc://*/ta/man/translate/figs-123person αὐτοῦ 1 Here the author refers to the **Son** in the third person instead of in the second person. He is still referring to the same person. If it would be helpful in your language, you could continue to use **you** instead. Alternate translation: “your” (See: [[rc://*/ta/man/translate/figs-123person]]) 1:8 b7f0 rc://*/ta/man/translate/translate-textvariants αὐτοῦ 1 Most later manuscripts have “your” here instead of **his**. However, the earliest manuscripts have **his**, and later scribes probably changed it to “your” to be consistent with the rest of the quote. Unless there is a good reason not to use **his**, you should follow the ULT here. (See: [[rc://*/ta/man/translate/translate-textvariants]]) -1:9 pl80 rc://*/ta/man/translate/figs-quotations ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν; διὰ τοῦτο, ἔχρισέν σε ὁ Θεός, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου 1 If you do not use this form in your language, you could translate the sentences as indirect quotes instead of as direct quotes. Make sure that your translation fits with how you expressed the first half of the quote in the previous verse. Alternate translation: “He has loved righteousness and hated lawlessness. Therefore, God, his God, has anointed him with the oil of exultation more than his companions.” (See: [[rc://*/ta/man/translate/figs-quotations]]) -1:9 p5va rc://*/ta/man/translate/figs-yousingular ἠγάπησας & ἐμίσησας & σε & σου & σου 1 Since the words **You**, **your**, and **you** refer to one person, the Son, all forms of **you** in this verse are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) -1:9 ollt rc://*/ta/man/translate/figs-abstractnouns δικαιοσύνην & ἀνομίαν 1 If your language does not use abstract nouns for the ideas behind **righteousness** and **lawlessness**, you could express the idea by using an adjective or adverbs. Alternate translation: “what is righteous … what is lawless” or “what people do righteously … what people do lawlessly” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +1:9 p5va rc://*/ta/man/translate/figs-yousingular ἠγάπησας & ἐμίσησας & σε & σου & σου 1 Since the words **You**, **your**, **you**, and **your** refer to one person, the Son, all forms of **you** in this verse are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +1:9 ollt rc://*/ta/man/translate/figs-abstractnouns δικαιοσύνην & ἀνομίαν 1 If your language does not use abstract nouns for the ideas of **righteousness** and **lawlessness**, you could express the idea by using adjectives or adverbs. Alternate translation: “what is righteous … what is lawless” or “what people do righteously … what people do lawlessly” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:9 lu3m rc://*/ta/man/translate/figs-doublet ἔχρισέν & ὁ Θεός, ὁ Θεός σου 1 Here the quotation repeats the word **God** in order to emphasize that **God** is the one who “anoints” and also to identify him as **your God**, which means that he is the **God** whom **you** serve. If the repetition would be confusing in your language, you could express the idea by using **God** once and emphasizing the phrase in another way. Alternate translation: “the God whom you serve has anointed” (See: [[rc://*/ta/man/translate/figs-doublet]]) 1:9 eyqe rc://*/ta/man/translate/figs-123person ἔχρισέν & ὁ Θεός, ὁ Θεός σου 1 Since **God** is the one speaking this quotation, he refers to himself in the third person here. If it would be helpful in your language, you could use the first person here to clarify that this is not another **God**. Alternate translation: “I, who am your God, have anointed” (See: [[rc://*/ta/man/translate/figs-123person]]) -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 use a comparable metaphor or express the idea plainly. Alternate translation: “has honored and empowered you so that you exult” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +1:9 t9yw rc://*/ta/man/translate/figs-metaphor ἔχρισέν σε & ἔλαιον ἀγαλλιάσεως 1 In the author’s culture, people were often **anointed** with **oil** when they received special authority or power, including when a person became king. Here the author applies this “anointing” to the Son. In this situation, it refers to how God has exalted the Son and given him power and authority. The phrase **oil of exultation** refers to how the “anointing” leads to or results in **exultation**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “has honored and empowered you so that you exult” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:9 w1l1 rc://*/ta/man/translate/figs-possession ἔλαιον ἀγαλλιάσεως 1 Here the quotation uses the possessive form to show that the **oil** leads to **exultation**. If it would be helpful in your language, you could express the idea with a word or phrase that indicates result. Alternate translation: “with the oil that leads to exultation” (See: [[rc://*/ta/man/translate/figs-possession]]) -1:9 h3ne rc://*/ta/man/translate/figs-abstractnouns ἀγαλλιάσεως 1 If your language does not use an abstract noun for the idea behind **exultation**, you could express the idea by using a verb such as “exult” or “rejoice.” Alternate translation: “that makes you rejoice” or “which causes you to exult” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +1:9 h3ne rc://*/ta/man/translate/figs-abstractnouns ἀγαλλιάσεως 1 If your language does not use an abstract noun for the idea of **exultation**, you could express the idea by using a verb such as “exult” or “rejoice.” Alternate translation: “that makes you rejoice” or “which causes you to exult” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:9 akn8 rc://*/ta/man/translate/figs-extrainfo τοὺς μετόχους σου 1 Here the author does not clarify who the **companions** are. In the context of the quotation, they probably referred to other people in the royal family who did not become king. In the context of Hebrews, they probably refer to those who believe in Jesus. God saves them, but he does not seat them at his right hand like he does with Jesus. However, neither the quotation nor the author of Hebrews state explicitly who the **companions** are, so you should leave their identify unspecified if possible. Alternate translation: “those who are with you” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) 1:10 nsd4 rc://*/ta/man/translate/writing-quotations καί 1 Here and in the next two verses, the author quotes from the Old Testament. He uses **And** to indicate that these are more words that God says “with regard to the Son” (see [1:8](../01/08.md)). The audience would have understood that this was a quotation from the Old Testament, here from [Psalm 102:25–27](../psa/102/25.md). Since the author introduces this quotation as words that God has said about the Son, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “God says further,” (See: [[rc://*/ta/man/translate/writing-quotations]]) -1:10 pbzo rc://*/ta/man/translate/figs-quotations καί, σὺ κατ’ ἀρχάς, Κύριε, τὴν γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σού εἰσιν οἱ οὐρανοί 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the next two verses as an indirect quote as well. Alternate translation: “And further, according to the beginnings the Lord founded the earth, and the heavens are the works of his hands.” (See: [[rc://*/ta/man/translate/figs-quotations]]) 1:10 html rc://*/ta/man/translate/figs-parallelism σὺ κατ’ ἀρχάς, Κύριε, τὴν γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σού εἰσιν οἱ οὐρανοί 1 This part of the quotation includes two statements that mean almost the same thing. One statement uses **earth** language, and the other uses **heavens** language. This was considered good poetry in the author’s culture, and **heavens** and **earth** together refer to everything that God made. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “according to the beginnings, O Lord, you founded the earth and the heavens” or “according to the beginnings, O Lord, you made everything, both earth and heavens” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 1:10 yp0w rc://*/ta/man/translate/figs-yousingular σὺ & ἐθεμελίωσας & σού 1 Since the words **you** and **your** refer to one person, the Son, **you** and **your** are singular here. (See: [[rc://*/ta/man/translate/figs-yousingular]]) -1:10 tmu5 rc://*/ta/man/translate/figs-idiom 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 use a word or phrase that refers to when everything first began to exist. Alternate translation: “when everything began to exist” or “at the beginning of the creation” (See: [[rc://*/ta/man/translate/figs-idiom]]) +1:10 tmu5 rc://*/ta/man/translate/figs-explicit κατ’ ἀρχάς 1 Here, the phrase **according to the beginnings** refers to when all created things first came into being. In other words, the **beginnings** identifies the time when God created the universe. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “when everything began to exist” or “at the beginning of the creation” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:10 klk9 rc://*/ta/man/translate/figs-exclamations Κύριε 1 Here, the word **Lord** directly addresses and names who **you** in the quote is. Use a form in your language that indicates direct address. Alternate translation: “O Lord” (See: [[rc://*/ta/man/translate/figs-exclamations]]) -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 use a comparable metaphor or express the idea plainly. Alternate translation: “perfectly set up the earth” or “made the earth” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -1:10 k199 rc://*/ta/man/translate/figs-abstractnouns ἔργα τῶν χειρῶν σού 1 If your language does not use an abstract noun for the idea behind **works**, you could express the idea by using a verb such as “make” or “do.” Alternate translation: “what your hands made” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +1:10 j64k rc://*/ta/man/translate/figs-metaphor τὴν γῆν ἐθεμελίωσας 1 Here the quotation refers to **the earth** as if it were a building that was set on a “foundation.” The **Lord** is the one who put **the earth** on its foundation or **founded** it. The author of the quotations speaks in this way in order to show that the **Lord** is the one who created and sustains **the earth**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “perfectly set up the earth” or “made the earth” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:10 r19v rc://*/ta/man/translate/figs-metonymy τῶν χειρῶν σού 1 Here, the word **hands** refers to the power and action that a person has by which to do **works**. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “of your power” or “that you powerfully did” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -1:11 zugp rc://*/ta/man/translate/figs-quotations αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις; καὶ πάντες ὡς ἱμάτιον παλαιωθήσονται, 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the previous and following verses as indirect quotes as well. Alternate translation: “They themselves will perish, but he himself will continue; and they will all wear out like a garment.” (See: [[rc://*/ta/man/translate/figs-quotations]]) 1:11 a6le rc://*/ta/man/translate/writing-pronouns αὐτοὶ ἀπολοῦνται & πάντες & παλαιωθήσονται 1 Here, 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” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 1:11 fqk2 rc://*/ta/man/translate/figs-rpronouns αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις 1 Here, the words translated **themselves** and **yourself** emphasize the contrast between “them” and “you.” Consider using a natural way to emphasize this contrast in your language. Alternate translation: “It is they who will perish, but it is you who will continue” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) 1:11 g0dt rc://*/ta/man/translate/figs-yousingular σὺ & διαμένεις 1 Since the phrase **you yourself** refers to one person, the Son, **you yourself** is singular here. (See: [[rc://*/ta/man/translate/figs-yousingular]]) -1:11 yl85 rc://*/ta/man/translate/translate-unknown σὺ & διαμένεις 1 Here, the word **continue** is the exact opposite of **perish**. What **continue** means it that **you**, the Son, will never cease to exist or cease to live. If it would be helpful in your language, you could use a word or phrase that identifies the Son as one who never stops existing and functioning. Alternate translation: “you yourself will never perish” or “you yourself always exist” (See: [[rc://*/ta/man/translate/translate-unknown]]) -1:11 qy4e rc://*/ta/man/translate/figs-simile πάντες ὡς ἱμάτιον παλαιωθήσονται 1 Here the author of the quotation compares the heavens and earth to a piece of clothing that gets old and eventually becomes useless. By speaking in this way, he illustrates how everything that God has created will eventually fall apart. If it would be helpful in your language, you could use a simile or express the idea plainly. Alternate translation: “they will all fall apart like a worn pair of shoes” or “they will eventually come to nothing” (See: [[rc://*/ta/man/translate/figs-simile]]) -1:12 kl5e rc://*/ta/man/translate/figs-quotations καὶ ὡσεὶ περιβόλαιον ἑλίξεις αὐτούς, ὡς ἱμάτιον καὶ ἀλλαγήσονται; σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν. 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the previous two verses as an indirect quote as well. Alternate translation: “And as a cloak he will roll them up, and as a garment they will be changed. But he himself is the same, and his years will not fail.” (See: [[rc://*/ta/man/translate/figs-quotations]]) +1:11 qy4e rc://*/ta/man/translate/figs-simile πάντες ὡς ἱμάτιον παλαιωθήσονται 1 Here the author of the quotation compares the heavens and earth to a piece of clothing that gets old and eventually becomes useless. By speaking in this way, he illustrates how everything that God has created will eventually fall apart. If it would be helpful in your language, you could use a comparable simile or express the idea plainly. Alternate translation: “they will all fall apart like an old shirt” or “they will eventually come to nothing” (See: [[rc://*/ta/man/translate/figs-simile]]) 1:12 iar0 rc://*/ta/man/translate/figs-yousingular ἑλίξεις & σὺ & εἶ & σου 1 Since the words **you**, **yourself**, and **your** refer to one person, the Son, all forms of **you** in this verse are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 1:12 ienx rc://*/ta/man/translate/writing-pronouns αὐτούς & ἀλλαγήσονται 1 Just as in the previous verse, the words **them** and **they** here refer to the “earth” and the “heavens,” which identify everything that God has created. If it would be helpful in your language, you could make what **them** and **they** refer to explicit. Alternate translation: “the earth and heavens … they will be changed” or “all created things … they will be changed” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 1:12 c2n6 rc://*/ta/man/translate/figs-parallelism καὶ ὡσεὶ περιβόλαιον ἑλίξεις αὐτούς, ὡς ἱμάτιον καὶ ἀλλαγήσονται 1 Here the quotation includes two statements that mean almost the same thing. One statement uses **cloak** and “rolling” language, and the other uses **garment** and “changing” language. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “And as a cloak you will change them” or “And as a garment they will be rolled up and changed” (See: [[rc://*/ta/man/translate/figs-parallelism]]) -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 shoe you will throw them in a corner, and as an old shoe they will be taken off” or “you will remove them, and they will be transformed” (See: [[rc://*/ta/man/translate/figs-simile]]) -1:12 iv4r rc://*/ta/man/translate/figs-activepassive ὡς ἱμάτιον καὶ ἀλλαγήσονται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on **they** who are **changed** rather than the person doing the “changing.” If you must state who does the action, the author implies that “the Lord” does it. Alternate translation: “and as a garment you will change them” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +1:12 n4hl rc://*/ta/man/translate/figs-simile ὡσεὶ περιβόλαιον ἑλίξεις αὐτούς, ὡς ἱμάτιον καὶ ἀλλαγήσονται 1 Here the author continues to compare the heavens and earth to clothing, in this case a **cloak** or a **garment**. Both of these words refer to outer clothing. Both similes describe what a person would do with a dirty or old piece of clothing. They would change out of it, and they would **roll** it up to wash it or throw it away. The author of the quotation uses this simile to show that God will remove and replace what he has created as easily as a person changes out of an outer garment. If it would be helpful in your language, you could use a comparable simile or express the idea plainly. Alternate translation: “as a worn shirt you will throw them in a corner, and as an old shirt they will be taken off” or “you will remove them, and they will be exchanged” (See: [[rc://*/ta/man/translate/figs-simile]]) +1:12 iv4r rc://*/ta/man/translate/figs-activepassive ὡς ἱμάτιον καὶ ἀλλαγήσονται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on **they** who are **changed** rather than on the person doing the changing. If you must state who does the action, the author implies that the Lord does it. Alternate translation: “and as a garment you will change them” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 1:12 ncsi rc://*/ta/man/translate/figs-parallelism σὺ & ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν 1 Here the quotation includes two statements that mean almost the same thing. One statement refers to how the Lord stays **the same**, and the other refers to how his **years will not fail**. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “you stay alive forever” or “you yourself are always the same” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 1:12 vg0t rc://*/ta/man/translate/figs-rpronouns σὺ & εἶ 1 Here, the word translated **yourself** emphasizes the contrast between “they” and “you.” Consider using a natural way to emphasize this contrast in your language. Alternate translation: “it is you who are” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) -1:12 i761 rc://*/ta/man/translate/translate-unknown σὺ & ὁ αὐτὸς εἶ 1 Here, to be **the same** is the exact opposite of being **changed**. If it would be helpful in your language, you could use a word or phrase that describes someone who never changes. Alternate translation: “you yourself never change” or “you yourself stay exactly as you are” (See: [[rc://*/ta/man/translate/translate-unknown]]) 1:12 v5mf rc://*/ta/man/translate/figs-idiom ἔτη σου οὐκ ἐκλείψουσιν 1 Here, the phrase **your years will not fail** means that a person is alive during every “year.” They will never run out of **years**, which means that they are always alive. If it would be helpful in your language, you could use a phrase that indicates that a person never dies or always lives. Alternate translation: “your life will never end” or “you will never run out of years” (See: [[rc://*/ta/man/translate/figs-idiom]]) -1:13 pqs9 rc://*/ta/man/translate/writing-quotations πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε 1 # General Information:\n\nHere the author quotes from 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 (See: [[rc://*/ta/man/translate/writing-quotations]]) -1:13 z0hn rc://*/ta/man/translate/figs-quotations εἴρηκέν ποτε, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου, ὑποπόδιον τῶν ποδῶν σου 1 If you do not use this form in your language, you could translate the question as an indirect quote instead of as a direct quote. Alternate translation: “has he ever said that he should sit as his right hand until he makes his enemies a footstool for his feet” (See: [[rc://*/ta/man/translate/figs-quotations]]) +1:13 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” (See: [[rc://*/ta/man/translate/writing-quotations]]) 1:13 kz68 rc://*/ta/man/translate/figs-rquestion πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκέν ποτε, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου, ὑποπόδιον τῶν ποδῶν σου? 1 The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question assumes that the answer is “none of them,” for God 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.’” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 1:13 z0me rc://*/ta/man/translate/writing-pronouns εἴρηκέν ποτε 1 Here, **he** refers to God the Father. If it would be helpful in your language, you could make what **he** refers to explicit. Alternate translation: “has God ever said” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -1:13 k8j9 rc://*/ta/man/translate/figs-yousingular κάθου & σου & σου 1 Since the words **Sit** and **your** refer to one person, the Son, all forms of **you** in this verse are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) -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 express the idea more explicitly. See how you translated the similar words in [1:3](../01/03.md). Alternate translation: “Sit to rule at my right hand” or “Take the place of honor and authority at my right hand” (See: [[rc://*/ta/man/translate/translate-symaction]]) +1:13 k8j9 rc://*/ta/man/translate/figs-yousingular κάθου & σου & σου 1 Since the words **Sit** and **your** refer to one person, the Son, all forms of “you” in this verse are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +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” (See: [[rc://*/ta/man/translate/translate-symaction]]) 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” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) -1:13 ulp5 rc://*/ta/man/translate/figs-metaphor ἕως ἂν θῶ τοὺς ἐχθρούς σου, ὑποπόδιον τῶν ποδῶν σου 1 Here the author of the quotation speaks as if the Son’s **enemies** could become a **footstool** on which he puts his **feet**. In the author’s culture, something that is under **feet** has been conquered and is powerless and shamed, so this means that God will conquer and shame all the **enemies** of the Son. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “until I make your enemies kneel before you” or “until I conquer and shame your enemies” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +1:13 ulp5 rc://*/ta/man/translate/figs-metaphor ἕως ἂν θῶ τοὺς ἐχθρούς σου, ὑποπόδιον τῶν ποδῶν σου 1 Here the author of the quotation speaks as if the Son’s **enemies** could become a **footstool** on which he puts his **feet**. In the author’s culture, something that is under **feet** has been conquered and is powerless and shamed, so this means that God will conquer and shame all the **enemies** of the Son. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “until I make your enemies kneel before you” or “until I conquer and shame your enemies” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:14 fk5v rc://*/ta/man/translate/figs-rquestion οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα, εἰς διακονίαν ἀποστελλόμενα, διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν? 1 The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question assumes that the answer is “yes, they are.” If it would be helpful in your language, you could express the idea with a strong affirmation. Alternate translation: “What is true is that they are all ministering spirits, being sent for service for the sake of those who are going to inherit salvation.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 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” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -1:14 ds6z rc://*/ta/man/translate/figs-activepassive ἀποστελλόμενα 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the angels, who are **sent**, rather focusing on than the person doing the “sending.” If you must state who does the action, the author implies that “God” does it. Alternate translation: “those whom God sent” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -1:14 ivy4 rc://*/ta/man/translate/figs-abstractnouns εἰς διακονίαν 1 If your language does not use an abstract noun for the idea behind **service**, you could express the idea by using a verb such as “serve.” Alternate translation: “to serve” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -1:14 v541 rc://*/ta/man/translate/figs-metaphor κληρονομεῖν σωτηρίαν 1 Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that believers receive **salvation** from God. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “to receive salvation from God” or “to be given salvation by God” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +1:14 ds6z rc://*/ta/man/translate/figs-activepassive ἀποστελλόμενα 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the angels who are **sent** rather than on the person doing the sending. If you must state who does the action, the author implies that God does it. Alternate translation: “those whom God sent” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +1:14 v541 rc://*/ta/man/translate/figs-metaphor κληρονομεῖν σωτηρίαν 1 Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that believers receive **salvation** from God. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to receive salvation from God” or “to be given salvation by God” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:14 fgs4 τοὺς μέλλοντας 1 Alternate translation: “those who are about” or “those who are destined” -1:14 id6k rc://*/ta/man/translate/figs-abstractnouns κληρονομεῖν σωτηρίαν 1 If your language does not use an abstract noun for the idea behind **salvation**, you could express the idea by using a verb such as “save.” In this case, you may need to find another way to express the idea behind **inherit**. Alternate translation: “to be saved as a gift from God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +1:14 id6k rc://*/ta/man/translate/figs-abstractnouns κληρονομεῖν σωτηρίαν 1 If your language does not use an abstract noun for the idea of **salvation**, you could express the idea by using a verb such as “save.” In this case, you may need to find another way to express the idea behind **inherit**. Alternate translation: “to be saved as a gift from God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 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 # Connecting Statement:\n\nHere the author introduces a result or implication from what he said about the Son and the angels in [1:1–14](../01/01.md). Because God now speaks through his Son, who is greater than the angels, the audience needs to **give attention**. If it would be helpful in your language, you could use a word or phrase that draws an inference from the previous chapter. Alternate translation: “Because God is speaking through his Son” or “Because of all that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +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” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 2:1 ooqp δεῖ περισσοτέρως προσέχειν ἡμᾶς 1 Alternate translation: “it is most important for us to give attention” or “we must above all give attention” 2:1 ol8m rc://*/ta/man/translate/figs-infostructure δεῖ περισσοτέρως προσέχειν ἡμᾶς 1 Here, the phrase **far more** could modify (1) **necessary**. See the ULT. (2) **give attention**. Alternate translation: “it is necessary for us to give far more attention” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -2:1 a2af δεῖ περισσοτέρως προσέχειν ἡμᾶς 1 Here the author does not specify what he is comparing **far more** with. He could be: (1) using the comparative **far more** to emphasize how important it is to **give attention**. In this case, he is not making a comparison at all. Alternate translation: “it is most necessary for us to give attention” (2) comparing how they should **give attention** with how those who receive messages from angels **give attention**. Alternate translation: “it is far more necessary for us than for those who hear angels to give attention” (3) comparing how they should **give attention** with how they are currently giving **attention**. Alternate translation: “it 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 behind **attention**, you could express the idea by using a verb such as “attend” or “focus.” Alternate translation: “to attend” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -2:1 e724 rc://*/ta/man/translate/figs-activepassive τοῖς ἀκουσθεῖσιν 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **heard** rather than focusing on the person doing the “hearing.” If you must state who did the action, the author implies that “we” did it. Alternate translation: “to the things that we heard” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +2:1 a2af rc://*/ta/man/translate/figs-explicit δεῖ περισσοτέρως προσέχειν ἡμᾶς 1 Here the author does not specify what this is **far more necessary** than. He could be: (1) using the comparative **far more** to emphasize how important it is to **give attention**. In this case, he is not making a comparison at all. Alternate translation: “it is most necessary for us to give attention” (2) comparing how they should **give attention** with how those who receive messages from angels **give attention**. Alternate translation: “it is far more necessary for us than for those who hear angels to give attention” (3) comparing how they should **give attention** with how they are currently giving **attention**. Alternate translation: “it is necessary for us to give far more attention that we have been giving” (See: [[rc://*/ta/man/translate/figs-explicit]]) +2:1 wzt9 rc://*/ta/man/translate/figs-abstractnouns προσέχειν 1 If your language does not use an abstract noun for the idea of **attention**, you could express the idea by using a verb such as “attend” or “focus.” Alternate translation: “to attend” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +2:1 e724 rc://*/ta/man/translate/figs-activepassive τοῖς ἀκουσθεῖσιν 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **heard** rather than on the person doing the hearing. If you must state who did the action, the author implies that he and the audience did it. Alternate translation: “to the things that we heard” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 2:1 ayd1 rc://*/ta/man/translate/figs-metaphor μήποτε παραρυῶμεν 1 Here the author speaks as if the audience were boats that could **drift away** from where they were moored. In this metaphor, the place where the boats are moored is the good news about Jesus, and “drifting away” from this place refers to slowly failing to believe this good news. The author uses this metaphor to encourage the audience to remain “moored” to the good news by continuing to focus on it and firmly believe it. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “so that we might not slide from them” or “so that we might not slowly fail to believe” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 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,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 2:2 k5kb rc://*/ta/man/translate/grammar-connect-condition-fact εἰ γὰρ ὁ & λόγος 1 Here the author is speaking as if these things were a hypothetical possibility, but he means that they are actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what the author is saying is not certain, then you could express the idea by using a word such as “since” or “because.” Alternate translation: “For since the message” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) 2:2 gea1 rc://*/ta/man/translate/figs-explicit ὁ δι’ ἀγγέλων λαληθεὶς λόγος 1 In the author’s culture, people believed that God gave his law to Moses through angels. Here, **the message spoken through angels** refers to this law that Moses received from God with angels as the messengers. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the message spoken through angels to Moses” or “Moses’ law, which was spoken through angels,” (See: [[rc://*/ta/man/translate/figs-explicit]]) -2:2 j4fa rc://*/ta/man/translate/figs-activepassive ὁ δι’ ἀγγέλων λαληθεὶς λόγος 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what was **spoken** rather than focusing on the person doing the “speaking.” If you must state who did the action, the author implies that “God” did it by means of angels. Alternate translation: “the message that God spoke through angels” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -2:2 u52i rc://*/ta/man/translate/figs-abstractnouns πᾶσα παράβασις καὶ παρακοὴ 1 If your language does not use abstract nouns for the ideas behind **transgression** and **disobedience**, you could express the ideas by using a verbs such as “transgress” and “disobey.” Alternate translation: “any person who transgressed and disobeyed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +2:2 j4fa rc://*/ta/man/translate/figs-activepassive ὁ δι’ ἀγγέλων λαληθεὶς λόγος 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what was **spoken** rather than on the person doing the speaking. If you must state who did the action, the author implies that God did it by means of angels. Alternate translation: “the message that God spoke through angels” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +2:2 u52i rc://*/ta/man/translate/figs-abstractnouns πᾶσα παράβασις καὶ παρακοὴ 1 If your language does not use abstract nouns for the ideas of **transgression** and **disobedience**, you could express the ideas by using a verbs such as “transgress” and “disobey.” Alternate translation: “any person who transgressed and disobeyed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:2 y2y7 rc://*/ta/man/translate/figs-doublet παράβασις καὶ παρακοὴ 1 Here, the words **transgression** and **disobedience** mean almost the same thing. The word **transgression** refers to when someone breaks a law or command that they know about. The word **disobedience** refers to when someone hears a law or command and ignores it. The author uses both words to emphasize that any kind of law-breaking was punished. If you do not have words that represent these two ideas, and if the repetition would be confusing, you could express the idea with a single word or phrase. Alternate translation: “misdeed” or “case of law-breaking” (See: [[rc://*/ta/man/translate/figs-doublet]]) -2:2 qyo8 rc://*/ta/man/translate/figs-abstractnouns ἔλαβεν ἔνδικον μισθαποδοσίαν 1 If your language does not use an abstract noun for the idea behind **penalty**, you could express the idea by using a verb such as “punish” or “penalize.” Alternate translation: “was justly penalized” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:3 fv4q rc://*/ta/man/translate/figs-rquestion πῶς ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας? 1 The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question assumes that the answer is “we will not.” If it would be helpful in your language, you could express the idea with a strong negation. Alternate translation: “we will definitely not escape, having neglected so great a salvation.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -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 express the idea explicitly. Alternate translation: “will we escape the penalty” or “will we escape just punishment” (See: [[rc://*/ta/man/translate/figs-explicit]]) +2:3 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” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:3 vond rc://*/ta/man/translate/grammar-connect-condition-hypothetical ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας 1 Here, the phrase **having neglected** introduces a hypothetical possibility. The author is not claiming that he or his audience have **neglected** or will “neglect” the **salvation**. Instead, he is asking the question about what we would happen if he or his audience did “neglect” the **salvation**. If it would be helpful in your language, you could use a form that introduces a possibility. Alternate translation: “will we escape if we neglect so great a salvation” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) -2:3 i2zv rc://*/ta/man/translate/translate-unknown ἀμελήσαντες 1 Here, the word **neglected** refers to ignoring or failing to pay attention to something. If it would be helpful in your language, you could use a word or phrase that expresses the idea more clearly. Alternate translation: “paying no attention to” or “considering unimportant” (See: [[rc://*/ta/man/translate/translate-unknown]]) -2:3 gm6v rc://*/ta/man/translate/figs-abstractnouns τηλικαύτης & σωτηρίας? ἥτις 1 If your language does not use an abstract noun for the idea behind **salvation**, you could express the idea by using a verb such as “save.” Alternate translation: “the amazing way in which God saves us? This way in which God saves us” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +2:3 gm6v rc://*/ta/man/translate/figs-abstractnouns τηλικαύτης & σωτηρίας? ἥτις 1 If your language does not use an abstract noun for the idea of **salvation**, you could express the idea by using a verb such as “save.” Alternate translation: “the amazing way in which God saves us? This way in which God saves us” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:3 dmsh rc://*/ta/man/translate/figs-metonymy τηλικαύτης & σωτηρίας? ἥτις 1 Here, the word **salvation** refers to the “message” about **salvation**. The author makes this clear in the second half of the verse, when he refers to how the **salvation** is **spoken**. If it would be helpful in your language, you could express the idea by referring to a “message” or “proclamation” about **salvation**. Alternate translation: “the proclamation about so great a salvation? Which proclamation about salvation” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -2:3 dyn1 rc://*/ta/man/translate/figs-activepassive ἀρχὴν λαβοῦσα, λαλεῖσθαι διὰ τοῦ Κυρίου 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what was **chosen** and **spoken** rather than focusing on the person doing the “choosing” and “speaking.” If you must state who did the action, the author implies that “God” did the “choosing” and **the Lord** did the “speaking.” Alternate translation: “God having chosen the Lord to speak it first” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -2:3 le2l rc://*/ta/man/translate/figs-idiom ἀρχὴν λαβοῦσα, λαλεῖσθαι 1 Here, the phrase **first having been chosen** identifies that something was the **first** or began some process. If it would be helpful in your language, you could use a word or phrase that identifies that something begins a process or was the **first**. Alternate translation: “first spoken” or “which had its beginning when it was spoken” (See: [[rc://*/ta/man/translate/figs-idiom]]) -2:3 fpvx rc://*/ta/man/translate/figs-activepassive ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐβεβαιώθη 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what was **confirmed** rather than focusing on the people doing the “confirming.” Alternate translation: “those who heard confirmed to us” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -2:4 k4j9 rc://*/ta/man/translate/figs-abstractnouns σημείοις & καὶ τέρασιν, καὶ ποικίλαις δυνάμεσιν, καὶ Πνεύματος Ἁγίου μερισμοῖς 1 If your language does not use abstract nouns for the ideas behind **signs**, **wonders**, **miracles**, and **distributions**, you could express the ideas by using verbal phrases. Alternate translation: “by enabling people to do amazing and wonderful things, to act powerfully in various ways, and to be empowered by the Holy Spirit” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +2:3 dyn1 rc://*/ta/man/translate/figs-activepassive ἀρχὴν λαβοῦσα, λαλεῖσθαι διὰ τοῦ Κυρίου 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what was **chosen** and **spoken** rather than on the person doing the choosing and speaking. If you must state who did the action, the author implies that “God” did the choosing and **the Lord** did the speaking. Alternate translation: “God having chosen the Lord to speak it first” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +2:3 fpvx rc://*/ta/man/translate/figs-activepassive ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐβεβαιώθη 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what was **confirmed** rather than on the people doing the confirming. Alternate translation: “those who heard confirmed to us” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 2:4 li2n rc://*/ta/man/translate/figs-doublet σημείοις & καὶ τέρασιν, καὶ ποικίλαις δυνάμεσιν 1 Here the author uses three similar words to describe supernatural acts that God empowers his people to do. The word **signs** emphasizes that these acts reveal something; the word **wonders** emphasizes that these acts are amazing or unusual; the word **miracles** emphasizes that these acts are powerful. The author uses these three words to show that God uses lots of things to “testify” to the truth of the message about salvation. If your language does not have different words that emphasize these three aspects of the supernatural acts, you could combine two or all three of these words into one word or phrase and emphasize the variety of testimonies in another way. Alternate translation: “by many and various miracles” or “by many signs and various miracles” (See: [[rc://*/ta/man/translate/figs-doublet]]) -2:4 ix3o rc://*/ta/man/translate/translate-unknown Πνεύματος Ἁγίου μερισμοῖς 1 Here, the word **distributions** refers to specific ways in which the **Holy Spirit** empowers people. Sometimes these specific ways are referred to as “gifts.” If it would be helpful in your language, you could use a word or phrase that refers to how people receive specific “gifts” or “empowerings” from the **Holy Spirit**. Alternate translation: “gifts from the Holy Spirit” or “specific empowerings of the Holy Spirit” (See: [[rc://*/ta/man/translate/translate-unknown]]) -2:4 m2p8 rc://*/ta/man/translate/figs-abstractnouns κατὰ τὴν αὐτοῦ θέλησιν 1 If your language does not use an abstract noun for the idea behind **will**, you could express the idea by using a verb such as “want” or “chose.” Alternate translation: “in just the way he wanted to do it” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +2:4 m2p8 rc://*/ta/man/translate/figs-abstractnouns κατὰ τὴν αὐτοῦ θέλησιν 1 If your language does not use an abstract noun for the idea of **will**, you could express the idea by using a verb such as “want” or “chose.” Alternate translation: “in just the way he wanted to do it” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:4 jsav rc://*/ta/man/translate/writing-pronouns αὐτοῦ 1 Here, the word **his** could refer to: (1) **God**. Alternate translation: “God’s” (2) **the Holy Spirit**. Alternate translation: “the Spirit’s” or “his own” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 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,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -2:5 rqr9 rc://*/ta/man/translate/translate-unknown 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” (See: [[rc://*/ta/man/translate/translate-unknown]]) +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” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:5 bztr rc://*/ta/man/translate/figs-exclusive λαλοῦμεν 1 Here, the word **we** refers to the author, who is one who “speaks.” However, the author assumed that the audience was involved in the conversation by “hearing” what he “spoke,” so he uses **we**. If it would be helpful in your language, you could refer to just the speaker by using a pronoun such as “I.” Alternate translation: “I am speaking” or “I am telling you” (See: [[rc://*/ta/man/translate/figs-exclusive]]) -2:6 jh56 rc://*/ta/man/translate/writing-quotations διεμαρτύρατο & πού τις λέγων 1 # General Information:\n\nHere and in the next two verses, the author quotes from the Old Testament. He intentionally uses vague words to introduce the quotation, and he does not identify who wrote the words or where they could be found. The quotation comes from [Psalm 8:4–6](../../psa/08/04.md). Since the author intentionally avoids giving information about where the quotation comes from, you should not include such information in your translation. If your readers would not know where the quote comes from, you could include the reference in a footnote. Alternate translation: “you can read these words in the Scriptures:” (See: [[rc://*/ta/man/translate/writing-quotations]]) -2:6 m30v rc://*/ta/man/translate/figs-quotations λέγων, τί ἐστιν ἄνθρωπος, ὅτι μιμνῄσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν? 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the floowing two verses as an indirect quote as well. Alternate translation: “asking about what man is that you remember, or a son of man, that you watch over him.” (See: [[rc://*/ta/man/translate/figs-quotations]]) +2:6 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:” (See: [[rc://*/ta/man/translate/writing-quotations]]) 2:6 df5a rc://*/ta/man/translate/figs-rquestion τί ἐστιν ἄνθρωπος, ὅτι μιμνῄσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν? 1 The author does not include this question because he is looking for information. Rather, he includes it to involve the audience in what he is arguing. The question assumes that the answer is “nothing,” for nothing about **man** or a **son of man** is significant enough for God to **remember** or **watch over** him. If it would be helpful in your language, you could express the idea with a strong negation. Alternate translation: “Man has nothing that should make you remember him, and a son of man has nothing that should make you watch over him.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 2:6 mz3y rc://*/ta/man/translate/figs-parallelism τί ἐστιν ἄνθρωπος, ὅτι μιμνῄσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν 1 Here, the quotation includes two questions that mean almost the same thing. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “What is man, that you care about him” or “What is a son of man that you remember him” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 2:6 vj7h rc://*/ta/man/translate/figs-gendernotations ἄνθρωπος & αὐτοῦ & υἱὸς ἀνθρώπου & αὐτόν 1 The quotation refers to **man** and **son of man**, which are both singular and masculine. The author could intend these words primarily to identify: (1) humans in general. While he goes on to identify Jesus as the only human who currently fulfills these words (see [2:9](../02/09.md)), he intends the words first of all to refer to humans in general. Alternate translation: “a human … him or her … a child of a human … him or her” (2) Jesus, who calls himself a **son of man**. In this case, you should preserve the singular and masculine language. Alternate translation: “Man … him … the Son of Man … him” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 2:6 j50u rc://*/ta/man/translate/figs-yousingular μιμνῄσκῃ & ἐπισκέπτῃ 1 Since the author of the quotation is speaking to God, the word **you** in this verse is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 2:6 wkd9 rc://*/ta/man/translate/figs-idiom υἱὸς ἀνθρώπου 1 In the culture of the quotation’s author, the phrase **son of man** was a way to refer to a person who was descended from other humans. In other words, it is another way to say **man** or “human.” Jesus used this phrase to refer to himself during his earthly life, so it is possible that the author of Hebrews intended **son of man** to refer to Jesus directly. However, the author never uses **son of man** to refer to Jesus anywhere else. If it would be helpful in your language, you could: (1) use a word or phrase that refers to humans in general. Alternate translation: “a human being” (2) use the same phrase that Jesus used to refer to himself. Alternate translation: “the Son of Man” (See: [[rc://*/ta/man/translate/figs-idiom]]) -2:6 e47v rc://*/ta/man/translate/figs-ellipsis υἱὸς ἀνθρώπου 1 Here, the author does not include “what is” because he used these words in the first part of the sentence. If it would be helpful in your language, you could include these words here. Alternate translation: “what is a son of man” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -2:7 pig3 rc://*/ta/man/translate/figs-quotations ἠλάττωσας αὐτὸν, βραχύ τι παρ’ ἀγγέλους; δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν 1 If you do not use this form in your language, you could translate these clauses as indirect quotes instead of as direct quotes. Make sure that your translation fits with how you expressed the first part of the quote in the previous verse. Alternate translation: “You have made him a little lower than the angels; you have crowned him with glory and honor” (See: [[rc://*/ta/man/translate/figs-quotations]]) +2:6 e47v rc://*/ta/man/translate/figs-ellipsis υἱὸς ἀνθρώπου 1 The author is leaving out some of the words that in many languages a sentence would need in order to be complete. He does not include “what is” because he used these words in the first part of the sentence. If it would be helpful in your language, you could include these words here. Alternate translation: “what is a son of man” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 2:7 yb4f rc://*/ta/man/translate/figs-yousingular ἠλάττωσας αὐτὸν, βραχύ τι & ἐστεφάνωσας 1 Since the author of the quotation is speaking to God, the word **you** in this verse is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 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” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 2:7 ka5a rc://*/ta/man/translate/figs-metaphor ἠλάττωσας αὐτὸν, βραχύ τι παρ’ ἀγγέλους 1 Here the quotation refers to how humans are **lower than the angels**. While he may have believed that this was true in terms of spatial placement, since **angels** live in heaven “above” and humans live on earth “below,” the point is primarily about status and power. Being **lower** means that humans have less status and power than angels. If it would be helpful in your language, you could use a comparable idiom or a phrase that describes how humans have less status and power than **angels**. Alternate translation: “You have given him a little less status than the angels” or “You have made him a little less important than the angels” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -2:7 s6dd rc://*/ta/man/translate/figs-idiom 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” (See: [[rc://*/ta/man/translate/figs-idiom]]) -2:7 s85x rc://*/ta/man/translate/figs-metaphor δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν 1 Here the quotation refers to the **glory** and **honor** that God gave to humans as if, 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 use a comparable metaphor or express the idea plainly. Alternate translation: “you gave him great glory and honor” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -2:7 tjn6 rc://*/ta/man/translate/figs-abstractnouns δόξῃ καὶ τιμῇ 1 If your language does not use abstract nouns for the ideas behind **glory** and **honor**, you could express the ideas by using adjectives such as “glorious” and “honorable,” or you could use verbal phrases. Alternate translation: “so that he is glorious and honorable” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +2:7 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” (See: [[rc://*/ta/man/translate/figs-explicit]]) +2:7 s85x rc://*/ta/man/translate/figs-metaphor δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν 1 Here the quotation refers to the **glory** and **honor** that God gave to humans as if, together, they formed a crown to be placed on the head of a king to signify his power and authority. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you gave him great glory and honor” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +2:7 tjn6 rc://*/ta/man/translate/figs-abstractnouns δόξῃ καὶ τιμῇ 1 If your language does not use abstract nouns for the ideas of **glory** and **honor**, you could express the ideas by using adjectives such as “glorious” and “honorable,” or you could use verbal phrases. Alternate translation: “so that he is glorious and honorable” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:7 z8ub rc://*/ta/man/translate/figs-doublet δόξῃ καὶ τιμῇ 1 Here, the words **glory** and **honor** mean almost the same thing. The quotation uses both words to emphasize how much **glory and honor** God gave to humans. If you do not have two words that express this particular meaning, and if the repetition would be confusing, you could use one word or phrase here. Alternate translation: “with glory” or “with glorious honor”(See: [[rc://*/ta/man/translate/figs-doublet]]) 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. (See: [[rc://*/ta/man/translate/translate-textvariants]]) -2:8 o9o7 rc://*/ta/man/translate/figs-quotations πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. 1 If you do not use this form in your language, you could translate the clause as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the previous two verses as an indirect quote as well. Alternate translation: “You have subjected all things under his feet.” (See: [[rc://*/ta/man/translate/figs-quotations]]) 2:8 yn89 rc://*/ta/man/translate/figs-yousingular ὑπέταξας 1 Since the author of the quotation is speaking to God, here the word **you** is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) -2:8 k5j2 rc://*/ta/man/translate/figs-metaphor πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ 1 Here the author of the quotation speaks as if **all things** could be under the **feet** of humans. In the author’s culture, something that is under feet has been conquered and is controlled by the person whose feet it is under. The point is that **all things** are conquered and controlled by humans. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “You made him control all things” or “You gave him authority over all things” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +2:8 k5j2 rc://*/ta/man/translate/figs-metaphor πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ 1 Here the author of the quotation speaks as if **all things** could be under the **feet** of humans. In the author’s culture, something that is under feet has been conquered and is controlled by the person whose feet it is under. The point is that **all things** are conquered and controlled by humans. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “You made him control all things” or “You gave him authority over all things” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 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” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 2:8 sq9i rc://*/ta/man/translate/writing-quotations ἐν τῷ γὰρ ὑποτάξαι τὰ πάντα 1 Here, the phrase **For in** introduces a restatement of part of the quote. The author restates this portion of the quote (**subjecting all the things**) so that he can comment on it. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “By using the phrase ‘subjecting all the things’” or “For with the words ‘subjecting all the things’” (See: [[rc://*/ta/man/translate/writing-quotations]]) 2:8 nwci rc://*/ta/man/translate/writing-pronouns ἀφῆκεν 1 Here, the word **he** refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God left” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 2:8 rf44 rc://*/ta/man/translate/figs-doublenegatives οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον 1 Here, the phrase **nothing not** means that there are no exceptions to how all things will be **subjected** to **him**. If it would be helpful in your language, you could use a form that only includes one negative. Alternate translation: “he did not omit anything that could be subjected to him” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) -2:8 xy7c rc://*/ta/man/translate/figs-activepassive οὐδὲν & ἀνυπότακτον & τὰ πάντα ὑποτεταγμένα 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **subjected** rather than focusing on the person doing the “subjecting.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “nothing that God did not subject … God subjecting all the things” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +2:8 xy7c rc://*/ta/man/translate/figs-activepassive οὐδὲν & ἀνυπότακτον & τὰ πάντα ὑποτεταγμένα 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **subjected** rather than on the person doing the subjecting. If you must state who did the action, the author implies that God did it. Alternate translation: “nothing that God did not subject … God subjecting all the things” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 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” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -2:9 ma4j rc://*/ta/man/translate/figs-activepassive βραχύ τι & ἠλαττωμένον 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on **Jesus**, who **was made**, rather than focusing on the person doing the “making.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “whom God made a little lower” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -2:9 ck8i rc://*/ta/man/translate/figs-idiom βραχύ τι 1 Here, 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” (See: [[rc://*/ta/man/translate/figs-idiom]]) -2:9 i4fc rc://*/ta/man/translate/figs-metaphor δόξῃ καὶ τιμῇ ἐστεφανωμένον 1 Here the quotation refers to the **glory** and **honor** that God gave to **Jesus** as if, 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 use a comparable metaphor or express the idea plainly. See how you translated this phrase in [2:7](../02/07.md). Alternate translation: “given great glory and honor” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -2:9 uri1 rc://*/ta/man/translate/figs-activepassive ἐστεφανωμένον 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on **Jesus**, who is **crowned**, rather than focusing on the person doing the “crowning.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “whom God crowned” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -2:9 oe0n rc://*/ta/man/translate/figs-abstractnouns δόξῃ καὶ τιμῇ 1 If your language does not use abstract nouns for the ideas behind **glory** and **honor**, you could express the ideas by using adjectives such as “glorious” and “honorable,” or you could use verbal phrases. Alternate translation: “so that he is glorious and honorable” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -2:9 r53e rc://*/ta/man/translate/figs-possession διὰ τὸ πάθημα τοῦ θανάτου 1 Here the author uses the possessive form to refer to **suffering** that is the experience of **death**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “because he suffered death” or “because he experienced death” (See: [[rc://*/ta/man/translate/figs-possession]]) -2:9 ovkx rc://*/ta/man/translate/figs-abstractnouns τὸ πάθημα τοῦ θανάτου 1 If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “the fact that he died” or “his suffering that led to him dying” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -2:9 bgrc rc://*/ta/man/translate/figs-abstractnouns χάριτι Θεοῦ 1 If your language does not use an abstract noun for the idea behind **grace**, you could express the idea by using an adjective such as “kind” or “gracious.” Alternate translation: “by God’s kind action” or “by how God acts kindly” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -2:9 bil4 rc://*/ta/man/translate/figs-metaphor γεύσηται θανάτου 1 Here the author speaks as if **death** were food that people could **taste**. He speaks in this way to show that Jesus experienced death as much as a person who eats food truly experiences that food. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “he might experience death” or “he participate in death (See: [[rc://*/ta/man/translate/figs-metaphor]]) -2:9 yyoa rc://*/ta/man/translate/figs-abstractnouns γεύσηται θανάτου 1 If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “he might taste what dying is like” or “he might die” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +2:9 ma4j rc://*/ta/man/translate/figs-activepassive βραχύ τι & ἠλαττωμένον 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on **Jesus** who **was made** rather than on the person doing the making. If you must state who did the action, the author implies that God did it. Alternate translation: “whom God made a little lower” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +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” (See: [[rc://*/ta/man/translate/figs-explicit]]) +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” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +2:9 uri1 rc://*/ta/man/translate/figs-activepassive ἐστεφανωμένον 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on **Jesus** who is **crowned** rather than on the person doing the crowning. If you must state who did the action, the author implies that God did it. Alternate translation: “whom God crowned” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +2:9 oe0n rc://*/ta/man/translate/figs-abstractnouns δόξῃ καὶ τιμῇ 1 If your language does not use abstract nouns for the ideas of **glory** and **honor**, you could express the ideas by using adjectives such as “glorious” and “honorable,” or you could use verbal phrases. Alternate translation: “so that he is glorious and honorable” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +2:9 r53e rc://*/ta/man/translate/figs-possession διὰ τὸ πάθημα τοῦ θανάτου 1 Here the author uses the possessive form to refer to **suffering** that is the experience of **death**. If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “because he suffered death” or “because he experienced death” (See: [[rc://*/ta/man/translate/figs-possession]]) +2:9 ovkx rc://*/ta/man/translate/figs-abstractnouns τὸ πάθημα τοῦ θανάτου 1 If your language does not use an abstract noun for the idea of **death**, you could express the idea by using a verb such as “die.” Alternate translation: “the fact that he died” or “his suffering that led to him dying” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +2:9 bgrc rc://*/ta/man/translate/figs-abstractnouns χάριτι Θεοῦ 1 If your language does not use an abstract noun for the idea of **grace**, you could express the idea by using an adjective such as “kind” or “gracious.” Alternate translation: “by God’s kind action” or “by how God acts kindly” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +2:9 bil4 rc://*/ta/man/translate/figs-metaphor γεύσηται θανάτου 1 Here the author speaks as if **death** were food that people could **taste**. He speaks in this way to show that Jesus experienced death as much as a person who eats food truly experiences that food. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he might experience death” or “he participate in death (See: [[rc://*/ta/man/translate/figs-metaphor]]) +2:9 yyoa rc://*/ta/man/translate/figs-abstractnouns γεύσηται θανάτου 1 If your language does not use an abstract noun for the idea of **death**, you could express the idea by using a verb such as “die.” Alternate translation: “he might experience dying” or “he might die” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:10 bwa6 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces an explanation of how and why Jesus “tastes of death on behalf of everyone.” If it would be helpful in your language, you could use a phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Now” or “Here is why that happened:” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -2:10 wsni rc://*/ta/man/translate/translate-unknown ἔπρεπεν 1 Here, the phrase **it was proper** identifies that something is appropriate or correct for a specific situation. If it would be helpful in your language, you could use a word or phrase that refers to correct or appropriate behavior. Alternate translation: “it was fitting” (See: [[rc://*/ta/man/translate/translate-unknown]]) 2:10 fjmw rc://*/ta/man/translate/writing-pronouns αὐτῷ 1 Here, the word **him** refers to God the Father, who is the one who “perfects” the **founding leader**, who is Jesus. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “for God the Father” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 2:10 dp82 rc://*/ta/man/translate/figs-infostructure πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν, διὰ παθημάτων τελειῶσαι. 1 Here, the phrase **having brought many sons into glory** could refer to: (1) what the **founding leader**, Jesus, does. Alternate translation: “to perfect through sufferings the one who has brought many sons into glory, who is the founding leader of their salvation” (2) what God the Father does. Alternate translation: “who has brought many sons into glory, to perfect the founding leader of their salvation through sufferings” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 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 use a comparable metaphor or express the idea plainly. Alternate translation: “having given glory to many sons” or “having oriented many sons toward glory” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +2:10 r899 rc://*/ta/man/translate/figs-metaphor πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα 1 Here the author speaks of **glory** as if it were a place into which the **sons** could be **brought**. The author speaks in this way to identify **glory** as a goal toward which those who believe are aiming. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “having given glory to many sons” or “having oriented many sons toward glory” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:10 l95y rc://*/ta/man/translate/figs-gendernotations πολλοὺς υἱοὺς 1 Here, the phrase **many sons** refers to all those who believe in Jesus, who are **many**. The phrase includes both males and females, and it does not exclude anyone who believes. If it would be helpful in your language, you could use a word or phrase that identifies everyone who believes, both male and female. Alternate translation: “the many sons and daughters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 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,” (See: [[rc://*/ta/man/translate/translate-kinship]]) -2:10 nkus rc://*/ta/man/translate/figs-abstractnouns εἰς δόξαν 1 If your language does not use an abstract noun for the idea behind **glory**, you could express the idea by using an adjective such as “glorious.” Alternate translation: “into a glorious place” or “into glorious salvation” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +2:10 nkus rc://*/ta/man/translate/figs-abstractnouns εἰς δόξαν 1 If your language does not use an abstract noun for the idea of **glory**, you could express the idea by using an adjective such as “glorious.” Alternate translation: “into a glorious place” or “into glorious salvation” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:10 sw9t rc://*/ta/man/translate/figs-possession τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν 1 Here the author uses the possessive form to speak of Jesus, the **founding leader**, who establishes and leads his people to **salvation**. If it would be helpful in your language, you could use a verbal phrase that refers to what Jesus does as **founding leader**. Alternate translation: “the one who leads them to salvation” or “their leader, who establishes their salvation,” (See: [[rc://*/ta/man/translate/figs-possession]]) -2:10 l321 rc://*/ta/man/translate/figs-abstractnouns τῆς σωτηρίας αὐτῶν, διὰ παθημάτων 1 If your language does not use abstract nouns for the ideas behind **salvation** and **sufferings**, you could express the ideas by using verbs such as “save” and “suffer.” Alternate translation: “who saves them through what he suffered” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +2:10 l321 rc://*/ta/man/translate/figs-abstractnouns τῆς σωτηρίας αὐτῶν 1 If your language does not use an abstract noun for the idea of **salvation**, you could express the same idea in another way. Alternate translation: “who saves them” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 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” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -2:11 jy9p rc://*/ta/man/translate/figs-explicit ὅ & ἁγιάζων, καὶ οἱ ἁγιαζόμενοι 1 # General Information:\n\nHere, the 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 make explicit that the pronoun refers to Jesus. Alternate translation: “the one who sanctifies, Jesus, and we who are being sanctified” (See: [[rc://*/ta/man/translate/figs-explicit]]) -2:11 jzw3 rc://*/ta/man/translate/figs-activepassive οἱ ἁγιαζόμενοι 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **being sanctified** rather than focusing on the person doing the “sanctifying.” If you must state who does the action, the author implies that “Jesus” does it. Alternate translation: “those whom Jesus is sanctifying” or “those whom he is sanctifying” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +2:11 jy9p rc://*/ta/man/translate/figs-explicit ὅ & ἁγιάζων, καὶ οἱ ἁγιαζόμενοι 1 Here, the phrase **the one who sanctifies** refers to Jesus, and the phrase **those who are being sanctified** refers to believers. If it would be helpful in your language, you could these ideas more explicit. Alternate translation: “the one who sanctifies, Jesus, and we who are being sanctified” (See: [[rc://*/ta/man/translate/figs-explicit]]) +2:11 jzw3 rc://*/ta/man/translate/figs-activepassive οἱ ἁγιαζόμενοι 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **being sanctified** rather than on the person doing the sanctifying. If you must state who does the action, the author implies that Jesus does it. Alternate translation: “those whom Jesus is sanctifying” or “those whom he is sanctifying” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 2:11 bj7i rc://*/ta/man/translate/figs-explicit ἐξ ἑνὸς πάντες 1 Here, the word **one** could refer to: (1) God the Father, who is the source of all humans and also of God the Son. Alternate translation: “all have one source, God himself” or “all have the same Father” (2) type or common origin. Alternate translation: “all have one common origin” or “are all humans together” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:11 ul23 rc://*/ta/man/translate/writing-pronouns οὐκ ἐπαισχύνεται 1 Here, the word **he** refers back to the **the one who sanctifies**, who is Jesus. If it would be helpful in your language, you could make explicit that the pronoun refers to Jesus. Alternate translation: “Jesus is not ashamed” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 2:11 k1q5 rc://*/ta/man/translate/figs-litotes οὐκ ἐπαισχύνεται 1 Here the author uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If it would be helpful in your language, you could express the meaning positively. Alternate translation: “he is proud” (See: [[rc://*/ta/man/translate/figs-litotes]]) -2:11 h8rz rc://*/ta/man/translate/figs-activepassive οὐκ ἐπαισχύνεται & καλεῖν 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the person who is **ashamed** rather than focusing on the person doing the “shaming.” Alternate translation: “he does not feel shame when he calls” or “he does not worry when others shame him for calling” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -2:11 a8h9 rc://*/ta/man/translate/figs-gendernotations ἀδελφοὺς 1 Although 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 non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +2:11 h8rz rc://*/ta/man/translate/figs-activepassive οὐκ ἐπαισχύνεται & καλεῖν 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the person who is **ashamed** rather than on the person doing the shaming. Alternate translation: “he does not feel shame when he calls” or “he does not worry when others shame him for calling” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +2:11 a8h9 rc://*/ta/man/translate/figs-gendernotations ἀδελφοὺς 1 Although the word **brothers** is masculine, the author is using it to refer to all believers, both men and women. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 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” (See: [[rc://*/ta/man/translate/translate-kinship]]) 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,” (See: [[rc://*/ta/man/translate/writing-quotations]]) -2:12 dtkn rc://*/ta/man/translate/figs-quotations λέγων, ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου; ἐν μέσῳ ἐκκλησίας ὑμνήσω σε 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “saying that he will proclaim your name to his brothers; he will sing to you in the midst of the assembly.” (See: [[rc://*/ta/man/translate/figs-quotations]]) 2:12 cou1 rc://*/ta/man/translate/figs-parallelism ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου; ἐν μέσῳ ἐκκλησίας ὑμνήσω σε 1 Here, the quotation includes two statements that mean almost the same thing. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. The author of Hebrews particularly focuses on the word **brothers**, so be sure to include that term in your translation. Alternate translation: “I will sing praise to you in the midst of my brothers” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 2:12 kewm rc://*/ta/man/translate/figs-yousingular σου & σε 1 Since the author of the quotation is speaking to God, here **you** is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 2:12 e88p rc://*/ta/man/translate/figs-metonymy τὸ ὄνομά σου 1 Here, the word **name** refers to what the person who has that **name** is like. If it would be helpful in your language, you could express the idea by referring to what a person is like. Alternate translation: “who you are” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -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 non-gendered word or refer to both genders. Alternate translation: “to my brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +2:12 yh0b rc://*/ta/man/translate/figs-gendernotations τοῖς ἀδελφοῖς μου 1 Although the word **brothers** is masculine, the author of the quotation is using it to refer to all those who worship God, both men and women. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “to my brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 2:12 bui0 rc://*/ta/man/translate/translate-kinship τοῖς ἀδελφοῖς μου 1 Just as in [2:11](../02/11.md), the author refers to believers as **brothers** of Jesus, which identifies believers as part of God’s family. This is an important idea in Hebrews, so preserve the language of kinship if possible. See how you translated **brothers** in [2:11](../02/11.md). Alternate translation: “to the people who are like my brothers” (See: [[rc://*/ta/man/translate/translate-kinship]]) -2:12 tn8n rc://*/ta/man/translate/figs-explicit ἐκκλησίας 1 Here, the audience would know that the **assembly** was a gathering to worship God. If it would be helpful in your language, you could express this idea explicitly. Alternate translation: “of the gathering to glorify God” (See: [[rc://*/ta/man/translate/figs-explicit]]) -2:12 qz6b rc://*/ta/man/translate/figs-abstractnouns ἐν μέσῳ ἐκκλησίας 1 If your language does not use an abstract noun for the idea behind **assembly**, you could express the idea by using a verb such as “assemble” or “gather together.” Alternate translation: “among the people who assemble together” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -2:13 dx1q rc://*/ta/man/translate/writing-quotations καὶ πάλιν -1 # General Information:\n\nHere the author quotes from the Old Testament. He does not introduce them as quotations but instead as words that Jesus the Son has spoken. However, the audience would have understood that these are quotations from the Old Testament. The first quotation comes from [Isaiah 8:17](../../isa/08/17.md), and the second quotation comes from [Isaiah 8:18](../../isa/08/18.md). Since the author introduces these quotation as words that the Son has spoken, you should introduce the quotations as words that someone has said. If your readers would not know that the quotations are from the Old Testament, you could include a footnote or use some other form to identify the quotations. Alternate translation: “And again he says … And again he says,” (See: [[rc://*/ta/man/translate/writing-quotations]]) -2:13 efbv rc://*/ta/man/translate/figs-quotations καὶ πάλιν, ἐγὼ ἔσομαι πεποιθὼς ἐπ’ αὐτῷ. καὶ πάλιν, ἰδοὺ, ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκεν ὁ Θεός 1 If you do not use this form in your language, you could translate the sentences as indirect quotes instead of as direct quotes. Alternate translation: “And again he says that he will trust him. And again he says that people should behold him and the little children whom God gave him.” (See: [[rc://*/ta/man/translate/figs-quotations]]) +2:13 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,” (See: [[rc://*/ta/man/translate/writing-quotations]]) 2:13 s1fp rc://*/ta/man/translate/writing-pronouns αὐτῷ 1 Here, the word **him** refers to God the Father. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 2:13 y4vb rc://*/ta/man/translate/figs-exclamations ἰδοὺ, ἐγὼ 1 Here, the word **Behold** draws attention to **I and the little children**. It asks the audience to pay special attention to what follows. If it would be helpful in your language, you could use a word or phrase that draws attention to what follows. Alternate translation: “Pay attention to me” (See: [[rc://*/ta/man/translate/figs-exclamations]]) 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” (See: [[rc://*/ta/man/translate/translate-kinship]]) 2:14 e1ie rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here the author draws an inference from how Jesus has many “brothers,” who are also God’s **little children** (see [2:11–13](../02/11.md). The word **Therefore** also introduces a new development in the argument, since the author now begins to talk about what Jesus has done for those who believe. If it would be helpful in your language, you could use a word or phrase that introduces an inference or a development in the argument. Alternate translation: “In light of that” or “So then” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 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” (See: [[rc://*/ta/man/translate/translate-kinship]]) -2:14 ndv2 rc://*/ta/man/translate/figs-idiom κεκοινώνηκεν & μετέσχεν 1 Here, the words **share in** and **shared in** refer to having things in common. The phrases do not mean that all humans and Jesus all have a piece of **flesh and blood**. Rather, they mean that all humans and Jesus are people who are **flesh and blood**. If it would be helpful in your language, you could use words or phrases that refer to some characteristic that people have in common. Alternate translation: “have in common … participated in” or “are characterized by … chose to be characterized by” (See: [[rc://*/ta/man/translate/figs-idiom]]) 2:14 wj5y rc://*/ta/man/translate/figs-hendiadys αἵματος καὶ σαρκός 1 This phrase expresses a single idea by using two words connected with **and**. The words **flesh** and **blood** together identify what it means to be human, which includes eventually dying. If it would be helpful in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “humanity” or “what it means to be human” (See: [[rc://*/ta/man/translate/figs-hendiadys]]) 2:14 fy7a rc://*/ta/man/translate/writing-pronouns τῶν αὐτῶν 1 Here, the phrase **the same things** refers back to **flesh and blood**. If it would be helpful in your language, you could make this connection explicit. Alternate translation: “the same flesh and blood” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -2:14 p878 rc://*/ta/man/translate/figs-abstractnouns διὰ τοῦ θανάτου 1 If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “when he died,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -2:14 zl92 rc://*/ta/man/translate/figs-possession τὸ κράτος ἔχοντα τοῦ θανάτου 1 Here the author uses the possessive form to describe **power** that: (1) is based on **death**. In other words, the **power** comes from the fact that people experience **death**, which can be used to control them. In this case, the **power of death** partly comes from the “fear of death” (see [2:15](../02/15.md)). Alternate translation: “who uses death to have power” (2) controls **death**. In this case, the **devil** has **power** over **death** because he tempts people to sin, which leads to death, or because he controls how people die. Alternate translation: “who has power over death” (See: [[rc://*/ta/man/translate/figs-possession]]) -2:14 ij54 rc://*/ta/man/translate/figs-abstractnouns τὸ κράτος ἔχοντα τοῦ θανάτου 1 If your language does not use abstract nouns for the ideas behind **power** and **death**, you could express the ideas by using verbs such as “control” and “die” or in another natural way. Be sure that your translation fits with the choice you made about how **power** and **death** relate (see the previous note). Alternate translation: “who makes use of how people die to act powerfully ” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -2:15 w3cr rc://*/ta/man/translate/figs-metaphor ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου, διὰ παντὸς τοῦ ζῆν, ἔνοχοι ἦσαν δουλείας 1 Here the author speaks as if the **fear of death** were something that could hold people in **slavery**. Taking away this **fear** is thus “releasing” those people from **slavery**. The author speaks in this way to emphasize how controlling and powerful 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 use a comparable metaphor or express the idea plainly. Alternate translation: “might free those people, as many as, in fear of death throughout all their lives, were held tightly” or “might help those people, as many as continually lived in fear of death throughout all their lives” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -2:15 w0x1 rc://*/ta/man/translate/figs-infostructure ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου, διὰ παντὸς τοῦ ζῆν, ἔνοχοι ἦσαν δουλείας 1 If your readers would misunderstand the order of these clauses, you could arrange them in a more natural way. Alternate translation: “might release as many as were held in slavery to fear of death throughout all their lives” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -2:15 cp8e rc://*/ta/man/translate/figs-abstractnouns φόβῳ θανάτου 1 If your language does not use abstract nouns for the ideas behind **fear** and **death**, you could express the ideas by using verbs such as “fear” and “die” or in another natural way. Alternate translation: “by how they fear to die” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -2:15 lhv7 rc://*/ta/man/translate/figs-idiom διὰ παντὸς τοῦ ζῆν 1 Here, the phrase **throughout all their lives** refers to the entire time period during which a person is alive. Use a natural form in your language to refer to the span of a person’s life. Alternate translation: “during their lifetime” (See: [[rc://*/ta/man/translate/figs-idiom]]) -2:15 mjxb rc://*/ta/man/translate/figs-activepassive ἔνοχοι ἦσαν δουλείας 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **held in slavery** rather than focusing on the person doing the “holding.” If you must state who did the action, you could use a vague or indefinite subject, or you could state that the “devil” did it. Alternate translation: “someone held in slavery” or “the devil held in slavery” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -2:15 llc1 rc://*/ta/man/translate/figs-abstractnouns ἔνοχοι & δουλείας 1 If your language does not use an abstract noun for the idea behind **slavery**, you could express the idea by using a verb such as “enslaved.” Alternate translation: “enslaved” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +2:14 p878 rc://*/ta/man/translate/figs-abstractnouns διὰ τοῦ θανάτου 1 If your language does not use an abstract noun for the idea of **death**, you could express the idea by using a verb such as “die.” Alternate translation: “when he died,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +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” (See: [[rc://*/ta/man/translate/figs-possession]]) +2:14 ij54 rc://*/ta/man/translate/figs-abstractnouns τὸ κράτος ἔχοντα τοῦ θανάτου 1 If your language does not use abstract nouns for the ideas of **power** and **death**, you could express the ideas by using verbs such as “control” and “die” or in another natural way. Be sure that your translation fits with the choice you made about how **power** and **death** relate (see the previous note). Alternate translation: “who makes use of how people die to act powerfully ” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +2:15 w3cr rc://*/ta/man/translate/figs-metaphor ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου, διὰ παντὸς τοῦ ζῆν, ἔνοχοι ἦσαν δουλείας 1 Here the author speaks as if the **fear of death** were something that could hold people in **slavery**. Taking away this **fear** is thus “releasing” those people from **slavery**. The author speaks in this way to emphasize how controlling and powerful is the **fear of death** and how Jesus completely takes away the power that this **fear** can hold. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “might free those people, as many as, in fear of death throughout all their lives, were held tightly” or “might help those people, as many as continually lived in fear of death throughout all their lives” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +2:15 w0x1 rc://*/ta/man/translate/figs-infostructure ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου, διὰ παντὸς τοῦ ζῆν, ἔνοχοι ἦσαν δουλείας 1 If it would be helpful in your language, you could arrange these elements in a different way. Alternate translation: “might release as many as were held in slavery to fear of death throughout all their lives” (See: [[rc://*/ta/man/translate/figs-infostructure]]) +2:15 cp8e rc://*/ta/man/translate/figs-abstractnouns φόβῳ θανάτου 1 If your language does not use abstract nouns for the ideas of **fear** and **death**, you could express the ideas by using verbs such as “fear” and “die” or in another natural way. Alternate translation: “by how they fear to die” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +2:15 mjxb rc://*/ta/man/translate/figs-activepassive ἔνοχοι ἦσαν δουλείας 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **held in slavery** rather than on the person doing the holding. If you must state who did the action, you could use an indefinite subject, or you could state that the devil did it. Alternate translation: “experienced slavery” or “the devil held in slavery” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 2:16 c31g rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces an explanation of why the Son shared in “flesh and blood” and died. He did this because he **takes hold of** humans, not angels. If it would be helpful in your language, you could use a word or phrase that introduces an explanation. Alternate translation: “He did those things because”(See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -2:16 b3b3 rc://*/ta/man/translate/figs-idiom δήπου 1 Here, the phrase **of course** identifies the claim as something that everyone knows to be true. In other words, the author does not think that the claim needs to be proven. If it would be helpful in your language, you could use a word or phrase that identifies a claim that does not need proof. Alternate translation: “obviously” or “it is clear that” (See: [[rc://*/ta/man/translate/figs-idiom]]) -2:16 ewau rc://*/ta/man/translate/figs-infostructure οὐ & ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται 1 If your language would not put the negative statement before the positive statement, you could reverse them. Alternate translation: “he takes hold of the descendant of Abraham. He does not take hold of angels.” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -2:16 meaw rc://*/ta/man/translate/translate-unknown οὐ & ἐπιλαμβάνεται & ἐπιλαμβάνεται. 1 Here, 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. In other words, someone who **takes hold of** someone else is helping or taking care of them. Alternate translation: “he does not assist … he assists” (2) how someone **takes** someone else’s specific nature or kind. In other words, Jesus took the nature of **the descendant of Abraham**, not the nature of the **angels**. Alternate translation: “he does not take the nature of … he takes the nature of” (See: [[rc://*/ta/man/translate/translate-unknown]]) -2:16 hasp rc://*/ta/man/translate/grammar-collectivenouns σπέρματος 1 Here, the word **descendant** is a singular noun that refers to a group of “descendants.” If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “the descendants” or “the group of descendants” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) -2:16 yy68 rc://*/ta/man/translate/translate-kinship σπέρματος Ἀβραὰμ 1 Here, the phrase **descendant of Abraham** refers to those who are descended from **Abraham**, which are the Israelites or Jews. However, the author applies a promise made to **Abraham** to his audience, whether they were Jews or not (see [6:13–20](../06/13.md)). Because of this, he thinks that each person who believes in Jesus receives the promise and is a **descendant of Abraham**. In your translation, make it clear that **descendant** is not just about physical descendants but rather about who belongs in Abraham’s family, whether they were born in that family or not. Alternate translation: “the spiritual descendant of Abraham” or “each one whom God considers a descendant of Abraham” (See: [[rc://*/ta/man/translate/translate-kinship]]) +2:16 ewau rc://*/ta/man/translate/figs-infostructure οὐ & ἀγγέλων ἐπιλαμβάνεται, ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται 1 If your language would not put the negative statement before the positive statement, you could reverse them. Alternate translation: “he takes hold of the offspring of Abraham. He does not take hold of angels.” (See: [[rc://*/ta/man/translate/figs-infostructure]]) +2:16 meaw rc://*/ta/man/translate/figs-metaphor οὐ & ἐπιλαμβάνεται & ἐπιλαμβάνεται. 1 Here, the phrase **take hold of** could refer to: (1) how someone **takes** someone by the hand or the shoulder and leads them where they need to go. The author speaks in this way to refer to how someone helps or takes care of other people. Alternate translation: “he does not assist … he assists” (2) how someone **takes** someone else’s specific nature or kind. In other words, Jesus took the nature of **the descendant of Abraham**, not the nature of the **angels**. Alternate translation: “he does not take the nature of … he takes the nature of” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +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” (See: [[rc://*/ta/man/translate/translate-kinship]]) 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” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -2:17 agw2 rc://*/ta/man/translate/translate-unknown ὤφειλεν 1 Here the author does not mean that someone **obligated** or made Jesus **become like his brothers**. Rather, he means that “becoming like his brothers” was the correct or necessary way to accomplish the goal of making **atonement**. If it would be helpful in your language, you could use a word or phrase that refers to a necessity. Alternate translation: “it was necessary for him” (See: [[rc://*/ta/man/translate/translate-unknown]]) -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 non-gendered word or refer to both genders. Alternate translation: “his brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +2:17 agw2 rc://*/ta/man/translate/figs-explicit ὤφειλεν 1 Here the author does not mean that someone **obligated** or made Jesus **become like his brothers**. Rather, he means that “becoming like his brothers” was the correct or necessary way to accomplish the goal of making **atonement**. If it would be helpful in your language, you could use a word or phrase that refers to a necessity. Alternate translation: “it was necessary for him” (See: [[rc://*/ta/man/translate/figs-explicit]]) +2:17 v3pw rc://*/ta/man/translate/figs-gendernotations τοῖς ἀδελφοῖς 1 Although the word **brothers** is masculine, the author is using it to refer to all those who believe in Jesus, both men and women. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “his brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 2:17 xja5 rc://*/ta/man/translate/translate-kinship τοῖς ἀδελφοῖς 1 Here the author refers to believers as **brothers** of Jesus, which identifies believers as part of God’s family. This is an important idea in Hebrews, so preserve the language of kinship if possible. See how you translated **brothers** in [2:11–12](../02/11.md). Alternate translation: “the people who are like his brothers” (See: [[rc://*/ta/man/translate/translate-kinship]]) -2:17 uc7e rc://*/ta/man/translate/translate-unknown τὰ πρὸς τὸν Θεόν 1 Here, the phrase **the things pertaining to God** identifies Jesus as a **high priest** who serves **God** and who acts as a **high priest** in God’s presence. If it would be helpful in your language, you could use a phrase that makes this idea clear. Alternate translation: “before God” or “concerning God and his presence” (See: [[rc://*/ta/man/translate/translate-unknown]]) -2:17 u6ch rc://*/ta/man/translate/figs-abstractnouns εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ 1 If your language does not use abstract nouns for the ideas behind **atonement** and **sins**, you could express the ideas by using verbs such as “atone” and “sin.” Alternate translation: “in order to atone for how the people sinned” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +2:17 u6ch rc://*/ta/man/translate/figs-abstractnouns εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ 1 If your language does not use abstract nouns for the ideas of **atonement** and **sins**, you could express the ideas by using verbs such as “atone” and “sin.” Alternate translation: “in order to atone for how the people sinned” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:18 gqfo rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces an explanation of how Jesus functions as “a merciful and faithful high priest.” If it would be helpful in your language, you could use a word or phrase that introduces an explanation. Alternate translation: “He can be merciful and faithful because,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 2:18 jnzj rc://*/ta/man/translate/figs-rpronouns αὐτὸς 1 Here, the word **himself** emphasizes Jesus in order to set up the comparison with everyone else who is **tempted**. If it would be helpful in your language, you could use a word or phrase that emphasizes **he**, that is, Jesus. Alternate translation: “is one who” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) -2:18 xde4 rc://*/ta/man/translate/figs-activepassive πειρασθείς & πειραζομένοις 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **tempted** rather than focusing on the person or thing doing the “tempting.” If you must state who did the action, you could use a vague or indefinite subject, since many things “tempt” people. Alternate translation: “things having tempted him … whom things tempt” or “having experienced temptation … who experience temptation” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +2:18 xde4 rc://*/ta/man/translate/figs-activepassive πειρασθείς & πειραζομένοις 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **tempted** rather than on the person or thing doing the tempting. If you must state who did the action, you could use an indefinite subject, since many things tempt people. Alternate translation: “things having tempted him … whom things tempt” or “having experienced temptation … who experience temptation” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 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 # Connecting Statement:\n\nHere, 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” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -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 non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +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” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +3:1 tp7e rc://*/ta/man/translate/figs-gendernotations ἀδελφοὶ 1 Although the word **brothers** is masculine, the author is using it to refer to all believers, both men and women. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 3:1 af15 rc://*/ta/man/translate/figs-possession κλήσεως ἐπουρανίου, μέτοχοι 1 Here the author uses the possessive form to indicate that believers “share” a **heavenly calling**. Believers could “share” this **calling** with: (1) other believers. Alternate translation: “who share together in a heavenly calling” (2) Jesus. Alternate translation: “share with Jesus a heavenly calling” (See: [[rc://*/ta/man/translate/figs-possession]]) -3:1 cnk1 rc://*/ta/man/translate/figs-abstractnouns κλήσεως ἐπουρανίου, μέτοχοι 1 If your language does not use abstract nouns for the ideas behind **sharers** and **calling**, you could express the ideas by using verbs such as “share” and “call.” Alternate translation: “those who share how God has called us in a heavenly way” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 3:1 wb5f κλήσεως ἐπουρανίου 1 Here, 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/translate-unknown τὸν ἀπόστολον 1 Here, the word **apostle** refers to someone who has been sent. In this passage, it does not refer to any of the 12 “apostles.” If it would be helpful in your language, you could use a descriptive phrase instead of the word you normally use for the 12 “apostles.” Alternate translation: “the sent one” or “the ambassador” (See: [[rc://*/ta/man/translate/translate-unknown]]) -3:1 hfyc rc://*/ta/man/translate/figs-possession τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν 1 Here the author uses the possessive form to speak about the **apostle** and the **high priest** who is the main content of **our confession**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the apostle and high priest whom we confess” (See: [[rc://*/ta/man/translate/figs-possession]]) -3:1 mnd4 rc://*/ta/man/translate/figs-abstractnouns τῆς ὁμολογίας ἡμῶν 1 If your language does not use an abstract noun for the idea behind **confession**, you could express the idea by using a verb such as “confess” or “believe.” Alternate translation: “whom we confess” or “in whom we believe” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +3:1 zma3 rc://*/ta/man/translate/figs-explicit τὸν ἀπόστολον 1 Here, the word **apostle** refers to someone who has been sent. In this passage, it does not refer to any of the 12 “apostles.” If it would be helpful in your language, you could use a descriptive phrase instead of the word you normally use for the 12 “apostles.” Alternate translation: “the sent one” or “the ambassador” (See: [[rc://*/ta/man/translate/figs-explicit]]) +3:1 hfyc rc://*/ta/man/translate/figs-possession τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν 1 Here the author uses the possessive form to speak about the **apostle** and the **high priest** who is the main content of **our confession**. If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “the apostle and high priest whom we confess” (See: [[rc://*/ta/man/translate/figs-possession]]) 3:2 m4dh rc://*/ta/man/translate/writing-pronouns τῷ ποιήσαντι 1 Here, the phrase **the one who appointed** refers to God the Father. If it would be helpful in your language, you could make explicit that this phrase refers to God the Father. Alternate translation: “to God, who appointed” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 3:2 u5qc rc://*/ta/man/translate/figs-extrainfo ὡς καὶ Μωϋσῆς ἐν τῷ οἴκῳ αὐτοῦ 1 Here the author uses words that are very similar to the Greek translation of [Numbers 12:7](../../num/12/07.md). It is possible that he is thinking of that verse or directly referencing it. However, he does not introduce the words as a quotation or indicate that he is referring to another text. So, you should not include any quotation information in your translation. If you wish to refer to [Numbers 12:7](../../num/12/07.md), you could do so with a footnote. (See: [[rc://*/ta/man/translate/figs-extrainfo]]) -3:2 eqp7 rc://*/ta/man/translate/figs-metaphor ἐν τῷ οἴκῳ αὐτοῦ 1 Here, the word **house** refers to a group of people, in this case the Israelites. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “among God’s tribe” or “in his clan” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -3:2 k4u8 rc://*/ta/man/translate/writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God’s” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +3:2 eqp7 rc://*/ta/man/translate/figs-metaphor ἐν τῷ οἴκῳ αὐτοῦ 1 Here, the word **house** refers to a group of people, in this case the Israelites. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “among God’s tribe” or “in his clan” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +3:2 k4u8 rc://*/ta/man/translate/writing-pronouns τῷ οἴκῳ αὐτοῦ 1 The pronoun **his** refers to God. If this is not clear for your readers, you could use the person's name here. Alternate translation: “the house of God” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 3:2 wnzn rc://*/ta/man/translate/translate-textvariants τῷ οἴκῳ αὐτοῦ 1 Instead of **his house**, many ancient manuscripts have the phrase “all his house.” This phrase is in the Old Testament story about **Moses** (see [Numbers 12:7](../../num/12/07.md)). So, it is possible that scribes added “all” to **his house** because they knew this passage. Unless there is a good reason to use “all his house,” you should use **his house**. (See: [[rc://*/ta/man/translate/translate-textvariants]]) -3:3 os46 rc://*/ta/man/translate/translate-versebridge 0 To help your readers understand the author’s main point in this verse and the next one, you could combine both verses into a verse bridge. You could put the general principle about buildings and builders in a first sentence and the application of that general principle in a second sentence. Alternate translation: “For every house is built by someone, and the one building the house has greater honor than the house. According to that much, since God is the one who built all things, this one has been considered worthy of greater glory than Moses.” (See: [[rc://*/ta/man/translate/translate-versebridge]]) +3:3 os46 rc://*/ta/man/translate/translate-versebridge 0 To help your readers understand the author’s main point in this verse and the next one, you could combine both verses into a verse bridge. You could put the general principle about buildings and builders in a first sentence and the application of that general principle in a second sentence. Alternate translation: “For every house is built by someone, and the one building the house has greater honor than the house. In that same way, since God is the one who built all things, this one has been considered worthy of greater glory than Moses.” (See: [[rc://*/ta/man/translate/translate-versebridge]]) 3:3 b1zp rc://*/ta/man/translate/writing-pronouns οὗτος 1 Here, the phrase **this one** refers to Jesus, the Son. If it would be helpful in your language, you could make explicit that the pronoun refers to Jesus. Alternate translation: “Jesus” or “this Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -3:3 py5n rc://*/ta/man/translate/figs-activepassive οὗτος & ἠξίωται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who **has been considered worthy** rather than focusing on the person doing the “considering.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God has considered this one worthy” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -3:3 yl7d rc://*/ta/man/translate/figs-abstractnouns πλείονος & δόξης 1 If your language does not use an abstract noun for the idea behind **glory**, you could express the idea by using an adjective such as “glorious.” Alternate translation: “to be more glorious” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -3:3 w8v5 rc://*/ta/man/translate/figs-abstractnouns πλείονα τιμὴν ἔχει & ὁ κατασκευάσας αὐτόν 1 If your language does not use an abstract noun for the idea behind **honor**, you could express the idea by using an adjective such as “honorable.” Alternate translation: “more honorable the one building the house is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -3:3 i68f τοῦ οἴκου & αὐτόν 1 Here the author uses 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” -3:4 wvw1 rc://*/ta/man/translate/figs-activepassive πᾶς & οἶκος κατασκευάζεται ὑπό τινος 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the **house** that is **built** rather than focusing on the person doing the “building.” Alternate translation: “someone built every house” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +3:3 py5n rc://*/ta/man/translate/figs-activepassive οὗτος & ἠξίωται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who **has been considered worthy** rather than on the person doing the considering. If you must state who did the action, the author implies that God did it. Alternate translation: “God has considered this one worthy” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +3:3 yl7d rc://*/ta/man/translate/figs-abstractnouns πλείονος & δόξης 1 If your language does not use an abstract noun for the idea of **glory**, you could express the idea by using an adjective such as “glorious.” Alternate translation: “to be declared more glorious” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +3:3 w8v5 rc://*/ta/man/translate/figs-abstractnouns πλείονα τιμὴν ἔχει & ὁ κατασκευάσας αὐτόν 1 If your language does not use an abstract noun for the idea of **honor**, you could express the idea by using an adjective such as “honorable.” Alternate translation: “more honorable the one building the house is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +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” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 3:4 aya1 πᾶς & οἶκος 1 Here, just as in [3:3](../03/03.md), the author uses 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” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +3:4 f8n8 rc://*/ta/man/translate/figs-metaphor ὁ & πάντα κατασκευάσας 1 Here the author speaks as if everything that God created were a house that God **built**. He speaks in this way to connect God’s act of creation with the “house” and “building” language. Use the same word or phrase here that you used for **built** earlier in the verse. If necessary, you could express the idea with an analogy. Alternate translation: “the one who was like a builder when he created all things” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 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. (See: [[rc://*/ta/man/translate/figs-extrainfo]]) 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” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:5 uz5d rc://*/ta/man/translate/writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God’s” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -3:5 m4xr rc://*/ta/man/translate/figs-abstractnouns εἰς μαρτύριον τῶν 1 If your language does not use an abstract noun for the idea behind **testimony**, you could express the idea by using a verb such as “testify” or “proclaim.” Alternate translation: “to testify to the things that” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -3:5 u37w rc://*/ta/man/translate/figs-explicit τῶν λαληθησομένων 1 Here the author does not clarify what exactly is **spoken**. He may be referring to what God the Father said about the Son in chapter 1, or he could be referring in general to the good news about Jesus. If your readers need to know what is **spoken**, you could make it more explicit. Alternate translation: “of the good news that would be spoken in the future” or “of the things that would be spoken about Jesus in the future” (See: [[rc://*/ta/man/translate/figs-explicit]]) -3:5 gt8c rc://*/ta/man/translate/figs-activepassive λαληθησομένων 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the words that are **spoken** rather than focusing on the person doing the “speaking.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God would speak in the future” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -3:6 nsfg rc://*/ta/man/translate/figs-ellipsis Χριστὸς & ὡς Υἱὸς 1 Here the author omits some words that may be needed in your language to make a complete thought. He omits these words because he stated them in the previous verse (“was faithful”). If your language needs these words to make a complete thought, you could include them here. Alternate translation: “Christ was faithful as a Son” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +3:5 u37w rc://*/ta/man/translate/figs-explicit τῶν λαληθησομένων 1 Here the author does not clarify what exactly is **spoken**. He may be referring: (1) specifically to what God the Father says about Jesus. Alternate translation: “of the things that would be spoken about Jesus in the future” (2) generally to the good news about Jesus. Alternate translation: “of the good news that would be spoken in the future” (See: [[rc://*/ta/man/translate/figs-explicit]]) +3:5 gt8c rc://*/ta/man/translate/figs-activepassive λαληθησομένων 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the words that are **spoken** rather than on the person doing the speaking. If you must state who did the action, the author implies that God did it. Alternate translation: “God would speak in the future” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +3:6 nsfg rc://*/ta/man/translate/figs-ellipsis Χριστὸς & ὡς Υἱὸς 1 The author is leaving out some of the words that in many languages a sentence would need in order to be complete. He omits these words because he stated them in the previous verse (“was faithful”). If your language needs these words to make a complete thought, you could include them here. Alternate translation: “Christ was faithful as a Son” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 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). (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) -3:6 pfrj rc://*/ta/man/translate/figs-explicit ἐπὶ τὸν οἶκον αὐτοῦ 1 Here, the phrase **over his house** contrasts with how Moses was “in his entire house” (see [3:5](../03/05.md)). The phrase **over his house** indicates that the **Son** rules or is in charge of the **house**. If it would be helpful in your language, you could make the implications of **over his house** explicit. Alternate translation: “in charge of his house” (See: [[rc://*/ta/man/translate/figs-explicit]]) +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” (See: [[rc://en/ta/man/translate/figs-metaphor]]) 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” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:6 x89x rc://*/ta/man/translate/writing-pronouns αὐτοῦ, οὗ 1 Here, the words **his* and **whose** refer to God. If it would be helpful in your language, you could make explicit that the pronouns refer to God. Alternate translation: “God’s … whose” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -3:6 u94p rc://*/ta/man/translate/figs-infostructure οἶκον & οὗ οἶκός ἐσμεν ἡμεῖς, ἐὰν τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος κατάσχωμεν. 1 This sentence transitions from what the author has said about God’s **house**, Jesus, and Moses to an exhortation to continue to **hold fast**. The ULT has connected the sentence to the preceding information but put it in parentheses to indicate that it is slightly disconnected. Consider a natural way to include a transition sentence in your language. Alternate translation: “house. We are his house if we hold fast to the confidence and the boasting of our hope.” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -3:6 tlak rc://*/ta/man/translate/grammar-connect-condition-hypothetical ἐὰν 1 Here the author uses the conditional form to show that “holding fast” leads to being God’s **house**. If the conditional form does not indicate a cause and effect relationship like this in your language, you could express the **if** statement in a way that does show the relationship. Alternate translation: “given that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) -3:6 v817 rc://*/ta/man/translate/translate-unknown κατάσχωμεν 1 Here, the phrase **hold fast** 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. Alternate translation: “we tightly grasp” or “we remain in” (See: [[rc://*/ta/man/translate/translate-unknown]]) -3:6 kp9y rc://*/ta/man/translate/figs-abstractnouns τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος κατάσχωμεν 1 If your language does not use abstract nouns for the ideas behind **confidence**, **boasting**, and **hope**, you could express those ideas by using verbs and adjectives or in another natural way. Alternate translation: “we keep being confident and proud about what we hope for” or “we continue to boldly await and speak joyfully about the things that we expect” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +3:6 u94p rc://*/ta/man/translate/figs-infostructure οἶκον & οὗ οἶκός ἐσμεν ἡμεῖς, ἐὰν τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος κατάσχωμεν. 1 This sentence transitions from what the author has said about God’s **house**, about Jesus, and about Moses to an exhortation to continue to **hold fast**. The ULT has connected the sentence to the preceding information but put it in parentheses to indicate that it is slightly disconnected. Consider a natural way to include a transition sentence in your language. Alternate translation: “house. We are his house if we hold fast to the confidence and the boasting of our hope.” (See: [[rc://*/ta/man/translate/figs-infostructure]]) +3:6 tlak rc://*/ta/man/translate/grammar-connect-condition-hypothetical ἐσμεν & ἐὰν 1 Here the author uses the conditional form to show that “holding fast” leads to being God’s **house**. If the conditional form does not indicate a cause and effect relationship like this in your language, you could express the **if** statement in a way that does show the relationship. Alternate translation: “are, given that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) +3:6 i340 rc://*/ta/man/translate/figs-metaphor κατάσχωμεν 1 Here the author speaks of persistently doing something something as if it were holding firmly onto an object. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “we continue strongly in” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +3:6 kp9y rc://*/ta/man/translate/figs-abstractnouns τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος κατάσχωμεν 1 If your language does not use abstract nouns for the ideas of **confidence** and **hope**, you could express those ideas by using verbs and adjectives or in another natural way. Alternate translation: “we keep being confident and proud about what we hope for” or “we continue to boldly await and speak joyfully about the things that we expect” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 3:6 br2z rc://*/ta/man/translate/figs-possession τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος 1 Here the author uses the possessive form to describe **confidence** and **boasting** about or concerning **our hope**. If it would be helpful in your language, you could use a more natural construction. Alternate translation: “the confidence and the boasting concerning our hope” (See: [[rc://*/ta/man/translate/figs-possession]]) 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”(See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -3:7 c4sl rc://*/ta/man/translate/writing-quotations καθὼς λέγει τὸ Πνεῦμα τὸ Ἅγιον 1 # General Information:\n\nHere and in the next four verses, the author quotes from the Old Testament. The audience would have understood that this was a quotation from the Old Testament, here from [Psalm 95:7b–11](../../psa/95/07.md), which refers to a story that can be found in [Numbers 14:1–38](../../num/14/01.md). See the chapter introduction for more information about this story. Since the author introduces this quotation as words that the **Holy Spirit says**, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “as says the Holy Spirit” (See: [[rc://*/ta/man/translate/writing-quotations]]) -3:7 vcio rc://*/ta/man/translate/figs-quotations καθὼς λέγει τὸ Πνεῦμα τὸ Ἅγιον, σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε 1 If you do not use this form in your language, you could translate the clause as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the next four verses as an indirect quote as well. Alternate translation: “you should do just what the Holy Spirit says: that today, if you hear his voice” (See: [[rc://*/ta/man/translate/figs-quotations]]) -3:7 ntzk rc://*/ta/man/translate/translate-unknown σήμερον 1 Here, the word **Today** refers to the period of time between when the sun rises and when it rises again. Even more specifically, it identifies that this period of time is the current one. If it would be helpful in your language, you could use a word or phrase that refers clearly to that current time period. Alternate translation: “Right now” or “At this time” (See: [[rc://*/ta/man/translate/translate-unknown]]) +3:7 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” (See: [[rc://*/ta/man/translate/writing-quotations]]) 3:7 u66q rc://*/ta/man/translate/grammar-connect-condition-fact ἐὰν 1 Here the author is speaking as if “hearing his voice” were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what the author is saying is not certain, then you could express the idea by using a word such as “when.” Alternate translation: “whenever” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) -3:7 vjjn rc://*/ta/man/translate/writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God’s” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -3:8 i2je rc://*/ta/man/translate/figs-quotations μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ, κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ, ἐν τῇ ἐρήμῳ, 1 If you do not use this form in your language, you could translate this verse as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the surrounding verses as an indirect quote as well. Alternate translation: “you should not harden your hearts as in the provocation, during the day of testing in the wilderness” (See: [[rc://*/ta/man/translate/figs-quotations]]) +3:7 vjjn rc://*/ta/man/translate/writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God the Father. This means that the **Holy Spirit** speaks about the Father’s **voice**. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God the Father’s” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 3:8 gl2k rc://*/ta/man/translate/figs-idiom μὴ σκληρύνητε τὰς καρδίας ὑμῶν 1 When someone “hardens their heart,” it means that they become stubborn and refuse to listen or respond to someone else. If you have a figurative or idiomatic way to refer to this behavior, you could use it here. If you do not have a figurative way to refer to this behavior, you could express the idea plainly. Alternate translation: “do not be stubborn” or “do not be headstrong” (See: [[rc://*/ta/man/translate/figs-idiom]]) 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” (See: [[rc://*/ta/man/translate/figs-explicit]]) -3:8 lik3 rc://*/ta/man/translate/figs-abstractnouns ἐν τῷ παραπικρασμῷ 1 If your language does not use an abstract noun for the idea behind **provocation**, you could express the idea by using a verb such as “provoke.” Alternate translation: “when God was provoked” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -3:8 kddy rc://*/ta/man/translate/figs-possession τὴν ἡμέραν τοῦ πειρασμοῦ 1 Here the author uses the possessive form to identify a **day** on which **testing** occurred. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the day when they tested God” (See: [[rc://*/ta/man/translate/figs-possession]]) -3:9 e6n7 rc://*/ta/man/translate/figs-quotations οὗ ἐπείρασαν οἱ πατέρες ὑμῶν ἐν δοκιμασίᾳ, καὶ εἶδον τὰ ἔργα μου, 1 # General Information:\n\nIf you do not use this form in your language, you could translate this verse as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the surrounding verses as an indirect quote as well. Alternate translation: “where your fathers tested him by examination, and they saw his works” (See: [[rc://*/ta/man/translate/figs-quotations]]) +3:8 lik3 rc://*/ta/man/translate/figs-abstractnouns ἐν τῷ παραπικρασμῷ 1 If your language does not use an abstract noun for the idea of **provocation**, you could express the idea by using a verb such as “provoke.” Alternate translation: “when God was provoked” or “when they provoked God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +3:8 kddy rc://*/ta/man/translate/figs-possession τὴν ἡμέραν τοῦ πειρασμοῦ 1 Here the author uses the possessive form to identify a **day** on which **testing** occurred. If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “the day when they tested God” (See: [[rc://*/ta/man/translate/figs-possession]]) 3:9 i3wb rc://*/ta/man/translate/translate-kinship οἱ πατέρες ὑμῶν 1 Here, the phrase **your fathers** refers to the Israelites who were alive before Jesus lived on earth. The audience of the original quotation were Israelites who descended from these people. Use a word or phrase that refers to ancestors. Alternate translation: “your forefathers” (See: [[rc://*/ta/man/translate/translate-kinship]]) -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 non-gendered word or refer to both genders. Alternate translation: “your fathers and mothers” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) -3:9 uj2z rc://*/ta/man/translate/figs-123person οὗ ἐπείρασαν οἱ πατέρες ὑμῶν & μου 1 Beginning in this verse, God speaks directly, using first-person pronouns. In the previous two verses, the author of the quotation refers to God in the third person. If it would be helpful in your language, you could use the same person for the pronouns throughout the quotation, or you could indicate that God is speaking directly here. Alternate translation: “where, as God says, your fathers tested me … my” (See: [[rc://*/ta/man/translate/figs-123person]]) +3:9 bbzv rc://*/ta/man/translate/figs-gendernotations οἱ πατέρες ὑμῶν 1 Although the word **fathers** is masculine, it refers to any ancestors, both male and female. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “your fathers and mothers” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 3:9 td5w rc://*/ta/man/translate/figs-doublet ἐπείρασαν & ἐν δοκιμασίᾳ 1 Here, the words **tested** and **examination** refer to basically the same thing. The word **tested** refers to the act of “testing,” while **examination** refers to the “test” itself. The author of the quotation uses both words to emphasize how the **fathers** “examined” God. If the repetition would be confusing, and if using both words is not emphatic in your language, you could express the idea with one word or phrase. Alternate translation: “examined me” (See: [[rc://*/ta/man/translate/figs-doublet]]) -3:9 q7c2 rc://*/ta/man/translate/figs-abstractnouns ἐν δοκιμασίᾳ 1 If your language does not use an abstract noun for the idea behind **examination**, you could express the idea by using a verb such as “examine.” Alternate translation: “by examining me” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -3:9 k3kf rc://*/ta/man/translate/figs-abstractnouns τὰ ἔργα μου 1 If your language does not use an abstract noun for the idea behind **works**, you could express the idea by using a verb such as “perform” or “do.” Alternate translation: “what I performed” or “what I did” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 3:9 fg7n rc://*/ta/man/translate/figs-explicit καὶ εἶδον τὰ ἔργα μου 1 Here, the clause **they saw my works** could refer to: (1) how the **fathers tested** God even though they **saw** the amazing **works** that God did to rescue them and bring them through the wilderness. Alternate translation: “even though they saw my powerful deeds” (2) how God acted to punish the **fathers** for how they **tested** him. Alternate translation: “and they saw how I punished them” (See: [[rc://*/ta/man/translate/figs-explicit]]) -3:10 cgs9 rc://*/ta/man/translate/figs-quotations τεσσεράκοντα ἔτη. διὸ προσώχθισα τῇ γενεᾷ ταύτῃ, καὶ εἶπον, ἀεὶ πλανῶνται τῇ καρδίᾳ; αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου 1 If you do not use this form in your language, you could translate this verse as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in the surrounding verses as an indirect quote as well. Alternate translation: “for 40 years. Therefore, he was very angry with that generation, and he said, ‘They are always going astray in their hearts, and they have not known my ways.’” (See: [[rc://*/ta/man/translate/figs-quotations]]) 3:10 qap2 rc://*/ta/man/translate/figs-infostructure τεσσεράκοντα ἔτη 1 Here, 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. (See: [[rc://*/ta/man/translate/figs-infostructure]]) -3:10 upb8 rc://*/ta/man/translate/translate-unknown προσώχθισα 1 Here, the phrase **I was very angry** indicates that God was properly angry or displeased with the Israelites. If it would be helpful in your language, you could use a word or phrase that refers to proper or appropriate anger and displeasure. Alternate translation: “I was displeased” (See: [[rc://*/ta/man/translate/translate-unknown]]) -3:10 ohlh rc://*/ta/man/translate/figs-123person διὸ προσώχθισα & εἶπον 1 Just as in [3:9](../03/09.md), God speaks directly using first person pronouns. However, in [3:7–8](../03/07.md), the author of the quotation refers to God in the third person. Use the same translation strategy that you used in [3:9](../03/09.md). Alternate translation: “Therefore, as God says, I was very angry … I said” (See: [[rc://*/ta/man/translate/figs-123person]]) -3:10 bfu5 rc://*/ta/man/translate/figs-quotesinquotes εἶπον, ἀεὶ πλανῶνται τῇ καρδίᾳ; αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου; 1 If 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 they are always going astray in their hearts, and they have not known my ways.” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) +3:10 bfu5 rc://*/ta/man/translate/figs-quotesinquotes εἶπον, ἀεὶ πλανῶνται τῇ καρδίᾳ; αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου; 1 If it would be helpful in your language, you could translate this direct quotation as an indirect quotation. Alternate translation: “I said that they are always going astray in their hearts, and they have not known my ways.” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) 3:10 lz7n rc://*/ta/man/translate/figs-parallelism ἀεὶ πλανῶνται τῇ καρδίᾳ; αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου 1 Here the quotation includes two statements that mean almost the same thing. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “They are always going astray from my ways in their hearts” or “Their hearts have never know my ways” (See: [[rc://*/ta/man/translate/figs-parallelism]]) -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 use a comparable metaphor or express the idea plainly. Alternate translation: “They are not following me” or “They are happy to disobey me” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +3:10 kh4v rc://*/ta/man/translate/figs-metaphor ἀεὶ πλανῶνται 1 Here the author of the quotation speaks as if the Israelites were traveling down the wrong road. He speaks in this way to indicate that they were not following God properly. Someone who is **going astray** does not want to do what is right. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “They are not following me” or “They always disobey me” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:10 rmqh rc://*/ta/man/translate/figs-metonymy τῇ καρδίᾳ 1 In the author’s culture, the word **hearts** refers to the places where humans think and plan. If it would be helpful in your language, you could refer part of the human body where your culture believes that humans think and plan, or express the idea plainly. Alternate translation: “in their minds” or “in what they plan” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -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 use a comparable metaphor or express the idea plainly. Alternate translation: “how I want them to conduct their lives” or “what I value” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +3:10 l5t7 rc://*/ta/man/translate/figs-metaphor τὰς ὁδούς μου 1 Here, God speaks as if he has **ways** or paths on which he walks. When the audience does not know these **ways**, that means that they do not know what God wants or values. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “how I want them to conduct their lives” or “what I value” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:11 mu48 rc://*/ta/man/translate/grammar-connect-words-phrases ὡς 1 Here, the word **As** could introduce: (1) a result from what the ancestors did. Alternate translation: “So” or “Therefore,” (2) a reason why the people will not **enter into my rest**. If you choose this option, you may need to include some implied information about how the ancestors did not **enter** the **rest**. Alternate translation: “They did not enter the land that I had promised, just as” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -3:11 ipk1 rc://*/ta/man/translate/figs-quotations ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου. 1 If you do not use this form in your language, you could translate this verse as an indirect quote instead of as a direct quote. If you use the following alternate translation, you will need to express the rest of the quote in previous verses as an indirect quote as well. Alternate translation: “for 40 years. Therefore, he was very angry with that generation, and he said, ‘They are always going astray in their hearts, and they have not known my ways.’” “As he swore in his wrath, ‘If they will enter into my rest … !’” (See: [[rc://*/ta/man/translate/figs-quotations]]) -3:11 yyhz rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ ὀργῇ μου 1 If your language does not use an abstract noun for the idea behind **wrath**, you could express the idea by using an adjective such as “wrathful” or “angry.” Alternate translation: “as I was wrathful” or “angrily” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -3:11 kl9e rc://*/ta/man/translate/figs-quotesinquotes ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου. 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “I swore in my wrath that they would never enter into my rest … !” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) +3:11 yyhz rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ ὀργῇ μου 1 If your language does not use an abstract noun for the idea of **wrath**, you could express the idea by using an adjective such as “wrathful” or “angry.” Alternate translation: “when I was wrathful” or “angrily” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +3:11 kl9e rc://*/ta/man/translate/figs-quotesinquotes ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου. 1 If it would be helpful in your language, you could translate this direct quotation as an indirect quotation. Alternate translation: “I swore in my wrath that … if they will enter into my rest!” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) 3:11 h967 rc://*/ta/man/translate/grammar-connect-condition-contrary εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου 1 Here God uses the word **If** to introduce a statement that he knows will not be true. What the form means is that **they** will definitely not **enter into my rest**. If it would be helpful in your language, you could express the idea with a strong negation. Alternate translation: “They will never enter into my rest!” (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]]) +3:11 c63j rc://en/ta/man/translate/writing-oathformula εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου 1 The phrase **If they will enter my rest** is an oath formula. This kind of oath does not complete the condition, but it implies that something bad will happen to the speaker if the condition actually happens. Use a natural way in your language to express an oath. Alternate translation: “I will be accursed if they will enter into my rest!” or “I swear that they will never enter into my rest!” (See: [[rc://en/ta/man/translate/writing-oathformula]]) 3:11 tz3l rc://*/ta/man/translate/figs-explicit εἰσελεύσονται εἰς τὴν κατάπαυσίν μου 1 Here, the word **rest** could refer to: (1) the state of “resting.” Alternate translation: “they will participate in the way that I rest” or “they will rest with me” (2) the place where people rest, particularly the land that God promised to give to his people. Alternate translation: “they will enter into my resting place” or “they will enter into the land of rest” (See: [[rc://*/ta/man/translate/figs-explicit]]) -3:11 tsov rc://*/ta/man/translate/figs-abstractnouns κατάπαυσίν μου 1 If your language does not use an abstract noun for the idea behind **rest**, you could express the idea by using a verb such as “rest.” Make sure that your translation fits with the option you chose in the previous verse. Alternate translation: “the way that I rest” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 3:12 m9tf βλέπετε 1 Alternate translation: “Be careful” -3:12 gv84 rc://*/ta/man/translate/figs-gendernotations ἀδελφοί 1 Although 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 non-gendered word or refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +3:12 gv84 rc://*/ta/man/translate/figs-gendernotations ἀδελφοί 1 Although the word **brothers** is masculine, the author is using it to refer to all believers, both men and women. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 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” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -3:12 gua2 rc://*/ta/man/translate/figs-possession καρδία πονηρὰ ἀπιστίας 1 Here the author uses the possessive form to describe a **heart** that is characterized by **unbelief**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “a wicked heart that does not believe” or “a wicked and unbelieving heart” (See: [[rc://*/ta/man/translate/figs-possession]]) -3:12 d5ny rc://*/ta/man/translate/figs-abstractnouns ἀπιστίας 1 If your language does not use an abstract noun for the idea behind **unbelief**, you could express the idea by using a verb such as “disbelieve” or an adjective such as “unbelieving.” Alternate translation: “that disbelieves” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +3:12 gua2 rc://*/ta/man/translate/figs-possession καρδία πονηρὰ ἀπιστίας 1 Here the author uses the possessive form to describe a **heart** that is characterized by **unbelief**. If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “a wicked heart that does not believe” or “a wicked and unbelieving heart” (See: [[rc://*/ta/man/translate/figs-possession]]) +3:12 d5ny rc://*/ta/man/translate/figs-abstractnouns ἀπιστίας 1 If your language does not use an abstract noun for the idea of **unbelief**, you could express the idea by using a verb such as “believe” or an adjective such as “unbelieving.” Alternate translation: “that does not believe” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 3:12 msir rc://*/ta/man/translate/grammar-connect-time-simultaneous ἐν τῷ ἀποστῆναι 1 Here, the phrase **in the falling away** refers to something that happens at the same time as having **a wicked heart of unbelief**. If it would be helpful in your language, you could use a form that introduces simultaneous action. Alternate translation: “while you fall away” or “which falls away” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]]) -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 use a comparable metaphor or express the idea plainly. Alternate translation: “in the turning away from” or “in rejecting” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -3:12 kjm7 rc://*/ta/man/translate/figs-idiom Θεοῦ ζῶντος 1 Here, the phrase **the living God** identifies God as the one who “lives” and possibly as the one who gives “life.” The primary point is that God actually “lives,” unlike idols and other things that people call “god.” If it would be helpful in your language, you could use a word or phrase that emphasizes that God really “lives.” Alternate translation: “the God who lives” or “the true God” (See: [[rc://*/ta/man/translate/figs-idiom]]) +3:12 d2j6 rc://*/ta/man/translate/figs-metaphor ἐν τῷ ἀποστῆναι ἀπὸ 1 Here the author speaks of rejecting or failing to follow God as if the person “fell away” from where God is. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in the turning away from” or “in rejecting” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +3:12 kjm7 rc://*/ta/man/translate/figs-explicit Θεοῦ ζῶντος 1 Here, the phrase **the living God** identifies God as the one who “lives” and possibly as the one who gives “life.” The primary point is that God actually “lives,” unlike idols and other things that people call “god.” If it would be helpful in your language, you could use a word or phrase that emphasizes that God really “lives.” Alternate translation: “the God who lives” or “the true God” (See: [[rc://*/ta/man/translate/figs-explicit]]) 3:13 d3k2 rc://*/ta/man/translate/writing-quotations ἄχρις οὗ, τὸ σήμερον, καλεῖται 1 Here the author refers to **today** in such a way that the audience would know that he was referring to how the quotation used the word **today** (see [3:7](../03/07.md)). Use a form in your language that shows that the author is referring back to the quotation. Alternate translation: “as long as it is called ‘today,’ as the psalmist wrote,” (See: [[rc://*/ta/man/translate/writing-quotations]]) -3:13 jn9s rc://*/ta/man/translate/figs-idiom ἄχρις οὗ, τὸ σήμερον, καλεῖται 1 Here the author speaks about a time that we call **today**. We call every day **today**, so this phrase means that we should **exhort one another** all the time. However, since the author 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’” (See: [[rc://*/ta/man/translate/figs-idiom]]) -3:13 m1e7 rc://*/ta/man/translate/figs-activepassive μὴ σκληρυνθῇ τις ἐξ ὑμῶν ἀπάτῃ τῆς ἁμαρτίας 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **hardened** rather than focusing on what does the “hardening.” Alternate translation: “the deceitfulness of sin hardens no one among you” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -3:13 b198 rc://*/ta/man/translate/figs-metaphor σκληρυνθῇ & ἀπάτῃ τῆς ἁμαρτίας 1 Here the author speaks of becoming stubborn or unwilling to obey or trust in God as if the person were **hardened**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “becomes stubborn because of the deceitfulness of sin” or “stops trusting God because of the deceitfulness of sin” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +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’” (See: [[rc://*/ta/man/translate/figs-explicit]]) +3:13 m1e7 rc://*/ta/man/translate/figs-activepassive μὴ σκληρυνθῇ τις ἐξ ὑμῶν ἀπάτῃ τῆς ἁμαρτίας 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **hardened** rather than on what does the hardening. Alternate translation: “the deceitfulness of sin hardens no one among you” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +3:13 b198 rc://*/ta/man/translate/figs-metaphor σκληρυνθῇ & ἀπάτῃ τῆς ἁμαρτίας 1 Here the author speaks of becoming stubborn or unwilling to obey or trust in God as if the person were **hardened**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “becomes stubborn because of the deceitfulness of sin” or “stops trusting God because of the deceitfulness of sin” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:13 enjy rc://*/ta/man/translate/figs-possession ἀπάτῃ τῆς ἁμαρτίας 1 Here the author uses the possessive form to characterize **sin** as something that has **deceitfulness**. If it would be helpful in your language, you could express the idea more naturally. Alternate translation: “by sin deceiving you” or “by the way that sin deceives” (See: [[rc://*/ta/man/translate/figs-possession]]) -3:13 sye2 rc://*/ta/man/translate/figs-abstractnouns ἀπάτῃ τῆς ἁμαρτίας 1 If your language does not use an abstract noun for the idea behind **deceitfulness**, you could express the idea by using a verb such as “deceive” or an adjective such as “deceitful.” Alternate translation: “by how sin deceives” or “by deceitful sin” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -3:14 znu5 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 # General Information:\n\nHere, 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” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +3:13 sye2 rc://*/ta/man/translate/figs-abstractnouns ἀπάτῃ τῆς ἁμαρτίας 1 If your language does not use an abstract noun for the idea of **deceitfulness**, you could express the idea by using a verb such as “deceive” or an adjective such as “deceitful.” Alternate translation: “by how sin deceives” or “by deceitful sin” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +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” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 3:14 f52j rc://*/ta/man/translate/figs-possession μέτοχοι & τοῦ Χριστοῦ γεγόναμεν 1 Here the author uses the possessive form to indicate that believers “share” **Christ**. See how you translated **sharers** in [3:1](../03/01.md). More specifically, **sharers of Christ** could mean that believers: (1) “share” the promise and the blessings together with **Christ**. Alternate translation: “we have with Christ shared the blessings” (2) “share” or participate in **Christ** himself. Alternate translation: “we have shared in Christ” or “we have participated in Christ” (See: [[rc://*/ta/man/translate/figs-possession]]) -3:14 e753 rc://*/ta/man/translate/grammar-connect-condition-hypothetical ἐάνπερ 1 Here the author uses the conditional form to show that “holding firm” leads to being **sharers of Christ**. If the conditional form does not indicate a cause and effect relationship like this in your language, you could express the **if** statement in a way that does show the relationship. Alternate translation: “given that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) -3:14 zskg rc://*/ta/man/translate/translate-unknown βεβαίαν κατάσχωμεν 1 Here, the phrase **hold firm** 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 expressed the similar idea in [3:6](../03/06.md). Alternate translation: “we tightly grasp” or “we remain in” (See: [[rc://*/ta/man/translate/translate-unknown]]) -3:14 j3aq rc://*/ta/man/translate/figs-abstractnouns τὴν ἀρχὴν τῆς ὑποστάσεως 1 If your language does not use abstract nouns for the ideas behind **beginning** and **confidence**, you could express the ideas by using verbs such as “began” and “trust.” Alternate translation: “from the time when we first believed in him” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +3:14 e753 rc://*/ta/man/translate/grammar-connect-condition-hypothetical τοῦ Χριστοῦ & ἐάνπερ 1 Here the author uses the conditional form to show that “holding firm” leads to being **sharers of Christ**. If the conditional form does not indicate a cause and effect relationship like this in your language, you could express the **if** statement in a way that does show the relationship. Alternate translation: “of Christ, given that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) +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” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +3:14 j3aq rc://*/ta/man/translate/figs-abstractnouns τὴν ἀρχὴν τῆς ὑποστάσεως 1 If your language does not use an abstract noun for the idea of **confidence**, you could express the same idea in another way. Alternate translation: “from the time when we first believed in him” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 3:14 l9en rc://*/ta/man/translate/figs-euphemism μέχρι τέλους 1 Here, the phrase **the end** could: (1) be a polite way of referring to when a person dies. Alternate translation: “until our lives end” (2) refer to the **end** of the world, when Jesus comes back. Alternate translation: “until Jesus comes back” (See: [[rc://*/ta/man/translate/figs-euphemism]]) 3:15 yxn7 rc://*/ta/man/translate/figs-infostructure ἐν τῷ λέγεσθαι 1 This verse could: (1) conclude the exhortations in [3:12–14](../03/12.md) by stating when the audience should follow these exhortations. If you use the following alternate translation, you may need to add a period before it. Alternate translation: “Do these things while it is said” (2) introduce what will be discussed in [3:16–19](../03/16.md). If you use the following alternate translation, you may need to add a period before it. Alternate translation: “Hear again what is said:” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -3:15 bym1 rc://*/ta/man/translate/figs-activepassive λέγεσθαι 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **said** rather than focusing on the person doing the “saying.” If you must state who did the action, the author implies that the “Holy Spirit” did it (see [3:7](../03/07.md). Alternate translation: “during the time when the Holy Spirit speaks” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +3:15 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” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 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” (See: [[rc://*/ta/man/translate/writing-quotations]]) -3:15 j8dh rc://*/ta/man/translate/figs-quotations ἐν τῷ λέγεσθαι, σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ. 1 If you do not use this form in your language, you could translate the clause as an indirect quote instead of as a direct quote. Alternate translation: “while it is said that today, if you hear his voice, you should not harden your hearts as in the rebellion” (See: [[rc://*/ta/man/translate/figs-quotations]]) 3:15 zn0d σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ 1 Since the author repeats here the same words that he quoted in [3:7b–8a](../03/07.md), you should translate these words in exactly the same way as you did in those verses. 3:16 inhs rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, 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,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 3:16 b4jy rc://*/ta/man/translate/figs-rquestion τίνες & ἀκούσαντες παρεπίκραναν? ἀλλ’ οὐ πάντες οἱ ἐξελθόντες ἐξ Αἰγύπτου διὰ Μωϋσέως? 1 The author does not ask these questions because he is looking for information. Rather, he asks them to involve the audience in what he is arguing. The second question gives the answer to the first question: “it was those who came out from Egypt through Moses.” If it would be helpful in your language, you could express the idea by using a form that identifies those **who heard** and **provoked** with **all those who came out from Egypt through Moses**. Alternate translation: “you know who they are who heard and provoked him. It was all those who came out from Egypt through Moses.” or “which ones who heard provoked him? It was all those who came out from Egypt through Moses.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:16 pwl2 rc://*/ta/man/translate/figs-distinguish ἀκούσαντες & ἐξελθόντες 1 Here, the phrases **who heard** and **who came out** introduce phrases that distinguish or identify the people that the author is speaking about. Use a form in your language which identifies, not one that simply describes. Alternate translation: “that heard … that came out” (See: [[rc://*/ta/man/translate/figs-distinguish]]) 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 Here, the phrase **came out** refers to leaving a country or area. Use a word for this kind of movement in your language. Alternate translation: “those who went out” (See: [[rc://*/ta/man/translate/figs-go]]) +3:16 yfdd rc://*/ta/man/translate/figs-go οἱ ἐξελθόντες 1 In a context such as this, your language might say “gone out” instead of **come out**. Alternate translation: “the ones having gone out” (See: [[rc://*/ta/man/translate/figs-go]]) 3:17 swy4 rc://*/ta/man/translate/figs-rquestion τίσιν & προσώχθισεν τεσσεράκοντα ἔτη? οὐχὶ τοῖς ἁμαρτήσασιν, ὧν τὰ κῶλα ἔπεσεν ἐν τῇ ἐρήμῳ? 1 The author does not ask these questions because he is looking for information. Rather, he asks them to involve the audience in what he is arguing. The second question gives the answer to the first question: “It was those who sinned, whose corpses fell in the wilderness.” If it would be helpful in your language, you could express the idea by using a form that identifies those **with whom he was very angry** with **those who sinned**. Alternate translation: “you know who they are with whom he was very angry for 40 years. It was those who sinned, whose corpses fell in the wilderness.” or “with whom was he very angry for 40 years? It was with those who sinned, whose corpses fell in the wilderness.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 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” (See: [[rc://*/ta/man/translate/figs-idiom]]) 3:18 l1gc rc://*/ta/man/translate/figs-rquestion τίσιν & ὤμοσεν μὴ εἰσελεύσεσθαι εἰς τὴν κατάπαυσιν αὐτοῦ, εἰ μὴ τοῖς ἀπειθήσασιν? 1 The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The second half of the question gives the answer to the first half: “it was those who disobeyed.” If it would be helpful in your language, you could express the idea by using a form that identifies those **who disobeyed** with “those to whom he swore.” Alternate translation: “you know who they are to whom he swore that they would not enter into his rest. It was to those who disobeyed.” or “to whom did he swear that they would not enter into his rest? It was to those who disobeyed.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -3:18 q16u 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,’” +3:18 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,’” (See: [[rc://*/ta/man/translate/writing-quotations]]) 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,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 3:19 henz rc://*/ta/man/translate/figs-infostructure βλέπομεν ὅτι οὐκ ἠδυνήθησαν εἰσελθεῖν δι’ ἀπιστίαν 1 If your language would naturally put the reason before the result, you could rearrange the sentence. The author puts **because of unbelief** last in order to emphasize it, so use a form that emphasizes this phrase. Alternate translation: “we see that it was because of unbelief that they were not able to enter”(See: [[rc://*/ta/man/translate/figs-infostructure]]) 3:19 u2mo rc://*/ta/man/translate/figs-metaphor βλέπομεν 1 Here the author uses the phrase **we see** to refer to knowing or understanding something. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “we learn” or “we know” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 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” (See: [[rc://*/ta/man/translate/figs-explicit]]) -3:19 x18z rc://*/ta/man/translate/figs-abstractnouns δι’ ἀπιστίαν 1 If your language does not use an abstract noun for the idea behind **unbelief**, you could express the idea by using a verbal phrase such as “did not believe” or an adjective such as “unbelieving.” Alternate translation: “because they were unbelieving” or “because they refused to believe” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -4:intro u72n 0 # Hebrews 4 General Notes\n\n## Structure and Formatting\n\n3. Example of the wilderness generation (3:1–4:13)\n * Exhortation: Strive to enter the rest! (3:7–4:11)\n * Exhortation: The power of God’s word (4:12–13)\n4. Summary statement (4:14–16)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [4:3–5](../04/03.md), [7](../04/07.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### God’s rest\n\nThe author continues to refer to “rest” in this chapter. This time, he also includes how God “rested” after he created everything. Continue to translate “rest” the way you did in chapter 3. (See: [[rc://*/tw/dict/bible/other/rest]])\n\n### “Today”\n\nThe quotation from [Psalm 95](../../psa/95/01.md) includes the word “today.” Much like in the previous chapter, the author references “today” several times (see [4:7–8](../04/07.md)). In [4:7](../04/07.md), he refers to how we always call the current day “today.” This means that the “rest” is available “today,” or right now. In [4:8](../04/08.md), the author refers to “another day” that happens after Joshua led the Israelites into the promised land. This refers again to “today” from the psalm quotation. In these verses, translate “today” with a word or phrase that someone would use for the current day or time, and translate “day” so that it is clear that it refers to “today.” (See: [[rc://*/tw/dict/bible/other/biblicaltimeday]])\n\n### Joshua, David, and the audience\n\nIn [4:7–9](../04/07.md), the author makes an argument that is based on sequence in time. First, Joshua led the Israelites into the promised land. Many years later, God spoke through David that people could enter the rest “today.” Finally, the author quotes these words to his audience after Jesus died and rose again. The author’s point is that what Joshua led the Israelites into could not count as “rest,” because David was still speaking about entering the “rest” many years later. The author argues that this means that the words about entering the rest still apply when he himself is writing this letter. When you translate these verses, make sure that your readers understand that the author is making an argument based on sequence. (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]])\n\n### Jesus the high priest\n\nIn [4:14–15](../04/14.md), much like in [2:17](../02/17.md), the author refers to Jesus as a “priest,” here specifically a “high priest.” This is an important theme in Hebrews. In much of the rest of the letter, the author argues that Jesus is a high priest who offers a sacrifice in the heavenly sanctuary. Here the author begins to develop that theme by showing that Jesus is a sympathetic and merciful high priest. Translate “high priest” like you did in [2:17](../02/17.md). (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n## Important Figures of Speech in this Chapter\n\n### The word of God as a sword\n\nIn [4:12](../04/12.md), the author says that God’s word is “sharper than any two-edged sword,” and it can “pierce” and “divide” people’s joints and marrow and their souls and spirits. The author makes this comparison because he wants to show that God uses his “word” to discern and judge everything, even things that are very hard to know or understand. Just like a sharp sword can cut anything apart, even things that are securely fastened together, so God uses his “word” to get to the core of what every person is and thinks. If possible, preserve the comparison between God’s word and a sharp blade, since this is an important metaphor that appears in other biblical books. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Who “speaks” the quotations?\n\nIn [4:3–5](../04/03.md), [7](../04/07.md), the author refers to the person who “speaks” the quotations as “he.” Since the author identified the Holy Spirit as the one who “speaks” Psalm 95, it is likely that he is referring to the Holy Spirit again as the speaker of these quotations. However, it is also possible that the author means that God, considered as a whole, speaks these quotations, or perhaps the author is avoiding identifying the speaker. If possible, preserve the ambiguity by referring simply to “he” or an unnamed person. If necessary, you could make it more explicit that the “Holy Spirit” or “God” speaks these words. (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### The logic of [4:3–7](../04/03.md)\n\nIn [4:3–7](../04/03.md), the author uses [Genesis 2:2](../../gen/02/02.md) to comment on [Psalm 95:11](../../psa/95/11.md). This is a complicated argument, and it is likely that the author is making several points.\n\nFirst (1), he could be identifying the “rest” as the result of God’s “works.” In other words, the “rest” is something that God finished and then enjoyed on the seventh day. The author uses [Genesis 2:2](../../gen/02/02.md) to show that the “rest” has been completed since God created the world. This means that the “rest” to which [Psalm 95:11](../../psa/95/11.md) refers has been available since then. This explains why the author says that the “rest” remains for some to enter (see [4:6](../04/06.md)).\n\nSecond (2), he could be using what [Genesis 2:2](../../gen/02/02.md) says about “rest” to define what “rest” means in [Psalm 95:11](../../psa/95/11.md). In the Psalm, the “rest” would have originally referred primarily to the promised land. However, the author uses how God “rested” on the seventh day to define the “rest” primarily as something that people do with God rather than as a place 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 focus on translating these verses clearly. +3:19 x18z rc://*/ta/man/translate/figs-abstractnouns δι’ ἀπιστίαν 1 If your language does not use an abstract noun for the idea of **unbelief**, you could express the idea by using a verbal phrase such as “did not believe” or an adjective such as “unbelieving.” Alternate translation: “because they were unbelieving” or “because they refused to believe” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +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” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -4:1 n98m rc://*/ta/man/translate/figs-doublenegatives φοβηθῶμεν & μήποτε καταλειπομένης 1 # Connecting Statement:\n\nIf how the author puts two negative words together would be confusing in your language, you could express **be afraid lest** with a positive statement. The author uses this construction for emphasis, so use an emphatic form in your language. Alternate translation: “let us be careful so that while there remains” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) -4:1 ti1x rc://*/ta/man/translate/figs-idiom μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ 1 When a **promise remains**, people can still receive what is promised. In other words, the promise is still valid or true. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “lest while a promise to enter into his rest is still valid” or “lest while God still offers a promise to enter into his rest” (See: [[rc://*/ta/man/translate/figs-idiom]]) -4:1 zta2 rc://*/ta/man/translate/figs-abstractnouns μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ 1 If your language does not use an abstract noun for the idea behind **promise**, you could express the idea by using a verb such as “promise.” Alternate translation: “lest while what God has promised about entering into his rest remains” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:1 gg3v rc://*/ta/man/translate/figs-explicit εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ 1 Here and throughout this chapter, the word **rest** could refer to: (1) the state of “resting.” Alternate translation: “to participate in the way that God rests” or “to rest with him” (2) the place where people rest, particularly the land that God promised to give to his people. Alternate translation: “to enter into God’s resting place” or “to enter into the land of rest” (See: [[rc://*/ta/man/translate/figs-explicit]]) -4:1 ev85 rc://*/ta/man/translate/figs-abstractnouns τὴν κατάπαυσιν αὐτοῦ 1 If your language does not use an abstract noun for the idea behind **rest**, you could express the idea by using a verb such as “rest.” Make sure that your translation fits with the option you chose in the previous note for what **rest** means. Alternate translation: “the way that God rests” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:1 hxln δοκῇ & ὑστερηκέναι 1 Here, 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,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -4:2 m74h rc://*/ta/man/translate/figs-activepassive καὶ & ἐσμεν εὐηγγελισμένοι καθάπερ κἀκεῖνοι 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those to whom the **good news** is **proclaimed** rather than focusing on the person doing the “proclaiming.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “we also listened to the good news just as they did” or “someone proclaimed the good news to us also just as to them” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -4:2 zc7k rc://*/ta/man/translate/figs-ellipsis καθάπερ κἀκεῖνοι 1 This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “just as they also had good news proclaimed to them” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +4:2 m74h rc://*/ta/man/translate/figs-activepassive καὶ & ἐσμεν εὐηγγελισμένοι καθάπερ κἀκεῖνοι 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those to whom the **good news** is **proclaimed** rather than on the person doing the proclaiming. If you must state who did the action, you could use an indefinite subject. Alternate translation: “we also listened to the good news just as they did” or “someone proclaimed the good news to us also just as to them” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +4:2 zc7k rc://*/ta/man/translate/figs-ellipsis καθάπερ κἀκεῖνοι 1 The author is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “just as they also had good news proclaimed to them” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 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” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -4:2 qtgc rc://*/ta/man/translate/figs-possession ὁ λόγος τῆς ἀκοῆς 1 Here the author uses the possessive form to describe a **message** that someone, in this case the Israelite ancestors, “heard.” If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the message that they heard” (See: [[rc://*/ta/man/translate/figs-possession]]) -4:2 zza4 rc://*/ta/man/translate/grammar-connect-logic-result μὴ συνκεκερασμένους 1 Here, 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 express it more explicitly. Alternate translation: “since it had not been joined” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -4:2 vexi rc://*/ta/man/translate/translate-unknown μὴ συνκεκερασμένους τῇ πίστει τοῖς ἀκούσασιν 1 Here, the phrase **not having been joined** refers back to **them**, who are not **joined** with **those who heard** as part of the group of those who believe. In this construction, 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 does the “joining.” Alternate translation: “not having been joined by faith to those who heard it” (See: [[rc://*/ta/man/translate/translate-unknown]]) +4:2 qtgc rc://*/ta/man/translate/figs-possession ὁ λόγος τῆς ἀκοῆς 1 Here the author uses the possessive form to describe a **message** that someone, in this case the Israelite ancestors, “heard.” If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “the message that they heard” (See: [[rc://*/ta/man/translate/figs-possession]]) +4:2 zza4 rc://*/ta/man/translate/grammar-connect-logic-result μὴ συνκεκερασμένους 1 Here, the phrase **not having been joined** introduces the reason why **the message** did not **benefit them**. If your readers not infer this relationship, you could make this idea more explicit. Alternate translation: “since it had not been joined” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +4:2 vexi rc://*/ta/man/translate/figs-explicit μὴ συνκεκερασμένους τῇ πίστει τοῖς ἀκούσασιν 1 Here, the phrase **not having been joined** describes **them**, who are not **joined** with **those who heard** as part of the group of those who believe. In this construction, the word **faith** can refer to: (1) what those who are **joined** have in common. Alternate translation: “not having been joined as people with faith to those who heard it” (2) what performs the “joining.” Alternate translation: “not having been joined by faith to those who heard it” (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:2 fzjj rc://*/ta/man/translate/translate-textvariants μὴ συνκεκερασμένους τῇ πίστει τοῖς ἀκούσασιν 1 Most early manuscripts make **not having been joined** refer back to **them**. However, a few early manuscripts make **not having been joined** refer back to **the message**. In this case, the clause would refer to how **those who heard** the message did not join **faith** to it when they heard it. In other words, they did not believe what they heard. However, the option that the ULT follows has the most support, so it is best to make **not having been joined** refer back to **them**. (See: [[rc://*/ta/man/translate/translate-textvariants]]) -4:2 zwpf rc://*/ta/man/translate/figs-activepassive μὴ συνκεκερασμένους 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **joined** rather than focusing on the person doing the “joining.” If you must state who did the action, the author implies that “God” or they themselves did it. Alternate translation: “not having joined themselves” or “God not having joined them” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -4:2 uinq rc://*/ta/man/translate/figs-abstractnouns τῇ πίστει 1 If your language does not use an abstract noun for the idea behind **faith**, you could express the idea by using a verb such as “trust” or “believe.” Alternate translation: “in trusting it” or “in believing it” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +4:2 zwpf rc://*/ta/man/translate/figs-activepassive μὴ συνκεκερασμένους 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **joined** rather than on the person doing the joining. If you must state who did the action, the author implies that God or they themselves did it. Alternate translation: “not having joined themselves” or “God not having joined them” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +4:2 uinq rc://*/ta/man/translate/figs-abstractnouns τῇ πίστει 1 If your language does not use an abstract noun for the idea of **faith**, you could express the idea by using a verb such as “trust” or “believe.” Alternate translation: “in trusting it” or “in believing it” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 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,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 4:3 w6t4 rc://*/ta/man/translate/figs-explicit εἰσερχόμεθα & εἰς κατάπαυσιν, οἱ πιστεύσαντες 1 Here, the word **rest** could refer to: (1) the state of “resting.” Alternate translation: “we who have believed participate in the way that God rests” or “we who have believed rest” (2) the place where people rest, particularly the land that God promised to give to his people. Alternate translation: “we who have believed enter into the resting place” or “we who have believed enter into the land of rest” (See: [[rc://*/ta/man/translate/figs-explicit]]) 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” (See: [[rc://*/ta/man/translate/figs-explicit]]) 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” (See: [[rc://*/ta/man/translate/writing-quotations]]) 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” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -4:3 v4q4 rc://*/ta/man/translate/figs-quotations εἴρηκεν, ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “he said, as he swore in his wrath, that they would never enter into his rest,” (See: [[rc://*/ta/man/translate/figs-quotations]]) 4:3 qfs8 ὡς ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου 1 Since the author repeats here the same words that he quoted in [3:11](../03/11.md), you should translate these words in exactly the same way as you did in that verse. -4:3 k1ld rc://*/ta/man/translate/figs-explicit καίτοι τῶν ἔργων 1 Here, 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 express the idea more explicitly. Alternate translation: “but despite that, his works” or “although the rest is available even now, for his works” (See: [[rc://*/ta/man/translate/figs-explicit]]) -4:3 x8zv rc://*/ta/man/translate/figs-activepassive τῶν ἔργων & γενηθέντων 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the **works** that **were finished** rather than focusing on the person doing the “finishing.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God finished his works” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -4:3 af1l rc://*/ta/man/translate/figs-abstractnouns τῶν ἔργων & γενηθέντων 1 If your language does not use an abstract noun for the idea behind **works**, you could express the idea by using a verb such as “work” or “do.” Alternate translation: “the things that he did were finished” or “what he worked was finished” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -4:3 ypr4 rc://*/ta/man/translate/figs-abstractnouns ἀπὸ καταβολῆς κόσμου 1 If your language does not use an abstract noun for the idea behind **foundation**, you could express the idea by using a verb such as “establish” or “build.” Alternate translation: “from when he established the world” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +4:3 k1ld rc://*/ta/man/translate/figs-explicit καίτοι τῶν ἔργων 1 Here, the word **although** introduces something that is unexpected. God swore that the Israelite ancestors would not **enter into my rest**, but (unexpectedly) that rest has been available since **the foundation of the world**, since God’s **works were finished** then. The author’s point is that God’s oath about how the Israelite ancestors would never **enter** does not mean that the **rest** is not available or not yet available. Instead, the **rest** has been available since God created everything. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “but despite that, his works” or “although the rest is available even now, for his works” (See: [[rc://*/ta/man/translate/figs-explicit]]) +4:3 x8zv rc://*/ta/man/translate/figs-activepassive τῶν ἔργων & γενηθέντων 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the **works** that **were finished** rather than on the person doing the finishing. If you must state who did the action, the author implies that God did it. Alternate translation: “God finished his works” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 4:3 vym3 rc://*/ta/man/translate/figs-metaphor ἀπὸ καταβολῆς κόσμου 1 The author speaks of how God created the **world** as if he set the **world** on a **foundation** or solid base. In the author’s culture, this was a common way to refer to how God created everything. If it would be helpful in your language, you could use a phrase that refers to how God created everything. Alternate translation: “from the beginning of the world” or “from the time when the world was created” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 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,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 4:4 fzgj rc://*/ta/man/translate/writing-pronouns εἴρηκεν & που 1 Here, just as in [4:3](../04/03.md), 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” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 4:4 hsuj rc://*/ta/man/translate/writing-quotations εἴρηκεν & που περὶ τῆς ἑβδόμης οὕτως 1 Here the author quotes from 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” (See: [[rc://*/ta/man/translate/writing-quotations]]) -4:4 a7ij rc://*/ta/man/translate/figs-quotations περὶ τῆς ἑβδόμης & καὶ κατέπαυσεν ὁ Θεὸς ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ; 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “about the seventh day that God rested on that day from all his works.” (See: [[rc://*/ta/man/translate/figs-quotations]]) 4:4 hbm5 rc://*/ta/man/translate/translate-ordinal τῆς ἑβδόμης & τῇ ἡμέρᾳ τῇ ἑβδόμῃ 1 If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “day seven … day seven” (See: [[rc://*/ta/man/translate/translate-ordinal]]) -4:4 jojq rc://*/ta/man/translate/figs-abstractnouns ἀπὸ πάντων τῶν ἔργων αὐτοῦ 1 If your language does not use an abstract noun for the idea behind **works**, you could express the idea by using a verb such as “work” or “do.” Alternate translation: “from the things that he was doing” or “from what he was working” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -4:4 ghxk rc://*/ta/man/translate/figs-explicit πάντων τῶν ἔργων αὐτοῦ 1 Here, 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 the idea explicit. Alternate translation: “all his works of creating” (See: [[rc://*/ta/man/translate/figs-explicit]]) +4:4 ghxk rc://*/ta/man/translate/figs-explicit πάντων τῶν ἔργων αὐτοῦ 1 Here, the phrase **all his works** refers specifically to the **works** of creation. The quotation does not mean that God stopped doing everything. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “all his works of creating” (See: [[rc://*/ta/man/translate/figs-explicit]]) 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” (See: [[rc://*/ta/man/translate/writing-quotations]]) -4:5 zwlk rc://*/ta/man/translate/figs-quotations ἐν τούτῳ & εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “in this passage it says that they will never enter into his rest.” (See: [[rc://*/ta/man/translate/figs-quotations]]) 4:5 qfjr εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου 1 Since the author repeats here the same words that he quoted in [3:11](../03/11.md), you should translate these words in exactly the same way as you did in that verse. 4:6 hptv rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, 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” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -4:6 twwv rc://*/ta/man/translate/figs-idiom ἀπολείπεται τινὰς εἰσελθεῖν 1 When something **remains**, people can still access or make use of it. In other words, the ability to **enter** is still valid or available. If it would be helpful in your language, you could express the idea in a more natural way. See how you translated the similar words in [4:1](../04/01.md). Alternate translation: “there is still the possibility of entering” or “God still allows some to enter” (See: [[rc://*/ta/man/translate/figs-idiom]]) 4:6 f3pz rc://*/ta/man/translate/figs-explicit εἰσελθεῖν εἰς αὐτήν & οὐκ εἰσῆλθον 1 Here, just as in [4:1](../04/01.md), the rest which people **enter** could refer to: (1) the state of “resting.” Alternate translation: “to participate in it … did not participate” or “to rest with God … did not rest with God” (2) the place where people rest, particularly the land that God promised to give to his people. Alternate translation: “to enter into the place … did not enter it” or “to enter into the land … did not enter it” (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:6 uyfr rc://*/ta/man/translate/figs-explicit οἱ πρότερον εὐαγγελισθέντες 1 Here, those who **had the good news proclaimed to them** are the same people the author mentions as “them” in [4:2](../04/02.md): the Israelite ancestors whom God led out of Egypt and who did not enter the Promised Land. If it would be helpful in your language, you could make who these people are more explicit. Alternate translation: “the Israelite ancestors who previously had the gospel proclaimed to them” or “the people of that generation who previously had the gospel proclaimed to them” (See: [[rc://*/ta/man/translate/figs-explicit]]) -4:6 z0pz rc://*/ta/man/translate/figs-abstractnouns οὐκ εἰσῆλθον δι’ ἀπείθειαν 1 If your language does not use an abstract noun for the idea behind **disobedience**, you could express the idea by using a verb such as “disobey” or an adjective such as “disobedient.” Alternate translation: “did not enter, because they disobeyed” or “did not enter, because they were disobedient” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +4:6 z0pz rc://*/ta/man/translate/figs-abstractnouns οὐκ εἰσῆλθον δι’ ἀπείθειαν 1 If your language does not use an abstract noun for the idea of **disobedience**, you could express the idea by using a verb such as “disobey” or an adjective such as “disobedient.” Alternate translation: “did not enter, because they disobeyed” or “did not enter, because they were disobedient” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 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” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 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-idiom σήμερον 1 Here the author speaks about a time that we call **Today**. We call every day **Today**, so this phrase means that the rest is available right now. However, since the author uses **Today** because the author of the quotation uses it, make sure that you use the same words that you used to translate **Today** in [3:7](../03/07.md). Alternate translation: “calling it ‘This day’” (See: [[rc://*/ta/man/translate/figs-idiom]]) -4:7 y2tm ἐν Δαυεὶδ λέγων 1 # General Information:\n\nThe Holy Spirit calls the **certain day** **“Today”** when he was **speaking through David**. The author knows that **David** wrote the psalm that he is quoting, but he also knows that **David** was inspired by the Holy Spirit. Use a form in your language that refers to how someone speaks through or by means of someone else. Alternate translation: “using David to speak” -4:7 gkqr rc://*/ta/man/translate/figs-explicit μετὰ τοσοῦτον χρόνον 1 Here the author notes that David wrote the psalm a long time after what the psalm narrates about the Israelite ancestors occurred. David still applies the psalm to his audience, however. If it would be helpful in your language, you could use a word or phrase that refers to a long period of time. Alternate translation: “after so many years” or “many years later” (See: [[rc://*/ta/man/translate/figs-explicit]]) +4:7 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’” (See: [[rc://*/ta/man/translate/figs-explicit]]) +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” (See: [[rc://*/ta/man/translate/writing-quotations]]) -4:7 yojd rc://*/ta/man/translate/figs-activepassive προείρηται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the words that have **been said** rather than focusing on the person doing the “saying.” If you must state who did the action, the author implies that he himself did it. Alternate translation: “I have already said” or “I have already quoted” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -4:7 bp6u rc://*/ta/man/translate/figs-quotations προείρηται, σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “it has already been said that today, if you hear his voice, you should not harden your hearts” (See: [[rc://*/ta/man/translate/figs-quotations]]) +4:7 yojd rc://*/ta/man/translate/figs-activepassive προείρηται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the words that have **been said** rather than on the person doing the saying. If you must state who did the action, the author implies that he himself did it. Alternate translation: “I have already said” or “I have already quoted” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 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,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 4:8 fp52 rc://*/ta/man/translate/grammar-connect-condition-contrary εἰ & αὐτοὺς Ἰησοῦς κατέπαυσεν 1 Here the author is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **Joshua** did not give the Israelite ancestors the kind of **rest** he is discussing. He proves that the conditional statement is not true by showing that it would contradict what is true: the Holy Spirit did actually speak **about another day**, as the previous verse shows. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if Joshua had actually given them rest” (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]]) 4:8 mdq9 rc://*/ta/man/translate/figs-metaphor αὐτοὺς Ἰησοῦς κατέπαυσεν 1 Here the author speaks as if **Joshua** were the one who could have “given” **rest** to the Israelite ancestors. This expression means that what Joshua did could have enabled the Israelite ancestors to receive **rest** from God. If it would be helpful in your language, you could make it clearer that the **rest** comes from God, who worked through **Joshua**. Alternate translation: “God had used Joshua to give them rest” or “Joshua had helped them rest” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 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” (See: [[rc://*/ta/man/translate/figs-explicit]]) -4:8 o9qb rc://*/ta/man/translate/figs-abstractnouns αὐτοὺς & κατέπαυσεν 1 If your language does not use an abstract noun for the idea behind **rest**, you could express the idea by using a verb such as “rest.” Make sure that your translation fits with the option you chose in the previous note for what **rest** means. Alternate translation: “helped them rest the way that God rests” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:8 wl6l rc://*/ta/man/translate/writing-pronouns οὐκ ἂν & ἐλάλει 1 Here, just as in [4:7](../04/07.md), 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” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 4:8 gnxj ἡμέρας 1 Here the author refers to a **day** because the quotation he is discussing refers to “today.” If possible, use a word or phrase here that is related to how you translated “today” in the quotation (see [4:7](../04/07.md)). The author does not mean that there is only one period of 24 hours 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 express the idea more explicitly. Alternate translation: “after Joshua led the people into the land” (See: [[rc://*/ta/man/translate/figs-explicit]]) +4:8 jjkr rc://*/ta/man/translate/figs-explicit μετὰ ταῦτα 1 Here, the phrase **these things** refers to what happened when **Joshua** was leading the Israelite ancestors. He guided them into the land that God had promised to give them, and he led them as they fought their enemies and then settled in that land. The author’s point is that, since David speaks about entering the **rest** much later than this, the events related to **Joshua** must not count as getting **rest**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “after Joshua led the people into the land” (See: [[rc://*/ta/man/translate/figs-explicit]]) 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” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -4:9 vhx9 rc://*/ta/man/translate/figs-idiom ἀπολείπεται σαββατισμὸς 1 When something **remains**, people can still access or make use of it. In other words, the **Sabbath rest** is still valid or available. If it would be helpful in your language, you could express the idea in a more natural way. See how you translated the similar words in [4:1](../04/01.md), [6](../04/06.md). Alternate translation: “there is still a Sabbath rest” or “God still provides a Sabbath rest” (See: [[rc://*/ta/man/translate/figs-idiom]]) -4:9 qe6x rc://*/ta/man/translate/translate-unknown σαββατισμὸς 1 Here, the word translated **a Sabbath rest** is a very rare word that is closely related to the word for **Sabbath**, which refers to the seventh day of the week on which the Israelites rested, as God commanded them to do. The **Sabbath rest** could refer to: (1) keeping the **Sabbath** by “resting.” Alternate translation: “rest as on the Sabbath day” (2) celebrating the special day that is the **Sabbath**. Alternate translation: “a Sabbath celebration” or “a celebration as on the day of rest” (See: [[rc://*/ta/man/translate/translate-unknown]]) +4:9 qe6x rc://*/ta/man/translate/figs-explicit σαββατισμὸς 1 Here, the **Sabbath rest** could refer to: (1) keeping the **Sabbath** by “resting.” Alternate translation: “rest as on the Sabbath day” (2) celebrating the special day that is the **Sabbath**. Alternate translation: “a Sabbath celebration” or “a celebration as on the day of rest” (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:10 nyix rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces further explanation of **rest**. If it would be helpful in your language, you could use a word that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 4:10 i6eh rc://*/ta/man/translate/figs-pastforfuture ὁ & εἰσελθὼν & καὶ αὐτὸς κατέπαυσεν 1 Here the author uses the past tense to speak about something that is true in general. Use whatever tense you would naturally use in your language to speak about something that is generally true. Alternate translation: “the one who will enter … will himself also rest” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 4:10 ej9y rc://*/ta/man/translate/figs-explicit ὁ & εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ 1 See how you translated “entering the rest” in [4:1](../04/01.md). Alternate translation: “the one who rests with God” or “the one who enters into God’s resting place” (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:10 dg2d rc://*/ta/man/translate/writing-pronouns αὐτοῦ 1 Here, the word **his** refers to God. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God’s” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -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 non-gendered words or refer to both genders. Alternate translation: “himself or herself … his or her” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +4:10 xmgn rc://*/ta/man/translate/figs-gendernotations αὐτὸς & αὐτοῦ 1 Although the words **himself** and **his** are masculine, they refer to anyone, both male and female. If it would be helpful in your language, you could use words that apply to both men and women or you could refer to both genders. Alternate translation: “himself or herself … his or her” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 4:10 rdm0 rc://*/ta/man/translate/figs-rpronouns αὐτὸς 1 Here, the word translated **himself** emphasizes the comparison between **the one who has entered** and **God**. Consider using a natural way to emphasize this comparison in your language. Alternate translation: “in fact” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) -4:10 r3jy rc://*/ta/man/translate/figs-abstractnouns τῶν ἔργων αὐτοῦ & τῶν ἰδίων 1 If your language does not use an abstract noun for the idea behind **works**, you could express the idea by using a verb such as “work” or “do.” Alternate translation: “the things he did … the things he did” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -4:10 sj1t rc://*/ta/man/translate/figs-explicit ὥσπερ ἀπὸ τῶν ἰδίων ὁ Θεός 1 Here the author refers back to what he already said in [4:4](../04/04.md) about how God “rested on the seventh day” after he created everything. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “just as God rested after he created the world” or “just as God did from his own works on the seventh day” (See: [[rc://*/ta/man/translate/figs-explicit]]) +4:10 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” (See: [[rc://*/ta/man/translate/figs-explicit]]) 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” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -4:11 vyo4 rc://*/ta/man/translate/translate-unknown σπουδάσωμεν 1 Here, the phrase **let us be eager** refers to focusing on and working hard to accomplish some specific goal. If it would be helpful in your language, you could use a word or phrase that expresses this idea more clearly. Alternate translation: “let us strive” or “let us be diligent” (See: [[rc://*/ta/man/translate/translate-unknown]]) 4:11 bmg5 rc://*/ta/man/translate/figs-explicit εἰσελθεῖν εἰς ἐκείνην τὴν κατάπαυσιν 1 See how you translated 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” (See: [[rc://*/ta/man/translate/figs-explicit]]) -4:11 rtj7 rc://*/ta/man/translate/figs-metaphor ἐν & πέσῃ 1 Here the author speaks as if **disobedience** were a hole that a person could physically **fall into**. This “falling into” the hole of **disobedience** keeps a person from reaching their goal or arriving at their destination. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “might fail by following” or “might follow” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -4:11 eoso rc://*/ta/man/translate/figs-possession τῷ αὐτῷ & ὑποδείγματι & τῆς ἀπειθείας 1 Here the author uses the possessive form to show that the **example** is the **disobedience**. If it would be helpful in your language, you could express the idea in a more natural way. The idea is that the Israelite ancestors provided the **example** of **disobedience** that we should not follow. Alternate translation: “the same thing, which is disobedience” or “disobedience that is like that of the Israelite ancestors” (See: [[rc://*/ta/man/translate/figs-possession]]) -4:11 uznd rc://*/ta/man/translate/figs-abstractnouns τῷ αὐτῷ & ὑποδείγματι & τῆς ἀπειθείας 1 If your language does not use an abstract noun for the idea behind **disobedience**, you could express the idea by using a verb such as “disobey.” Alternate translation: “disobeying in the same way that they did” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +4:11 rtj7 rc://*/ta/man/translate/figs-metaphor ἐν & πέσῃ 1 Here the author speaks as if **disobedience** were a hole that a person could physically **fall into**. This “falling into” the hole of **disobedience** keeps a person from reaching their goal or arriving at their destination. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “might fail by following” or “might follow” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +4:11 eoso rc://*/ta/man/translate/figs-possession τῷ αὐτῷ & ὑποδείγματι & τῆς ἀπειθείας 1 Here the author uses the possessive form to show that the **example** is the **disobedience**. If it would be helpful in your language, you could express the idea without using a possessive form. The idea is that the Israelite ancestors provided the **example** of **disobedience** that we should not follow. Alternate translation: “the same thing, which is disobedience” or “disobedience that is like that of the Israelite ancestors” (See: [[rc://*/ta/man/translate/figs-possession]]) +4:11 uznd rc://*/ta/man/translate/figs-abstractnouns τῷ αὐτῷ & ὑποδείγματι & τῆς ἀπειθείας 1 If your language does not use an abstract noun for the idea of **disobedience**, you could express the idea by using a verb such as “disobey.” Alternate translation: “disobeying in the same way that they did” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 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” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 4:12 h5d2 rc://*/ta/man/translate/figs-metonymy ὁ λόγος τοῦ Θεοῦ 1 Here, the word **word** refers to what someone says in words. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the message of God” or “what God says” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 4:12 hnc2 rc://*/ta/man/translate/figs-possession ὁ λόγος τοῦ Θεοῦ 1 Here the author uses the possessive form to describe a **word** that: (1) **God** speaks. Alternate translation: “the word that God speaks” (2) is **God**. Alternate translation: “the divine Word” or “God the Word” (See: [[rc://*/ta/man/translate/figs-possession]]) 4:12 j9qy rc://*/ta/man/translate/figs-personification ζῶν & καὶ ἐνεργὴς & διϊκνούμενος & καὶ κριτικὸς 1 In these phrases, the author describes the **word of God** as if it were a person that was **living and active** and that could “pierce” and **judge** other people. He speaks in this way to show that God accomplishes these things through his **word**, that is, when he speaks. If it would be helpful in your language, you could express the idea by making God the subject of these actions or by using analogy form. Alternate translation: “is from the living and active God … God uses it to pierce … and God uses it to judge” or “is like a living and active person … piercing like a person pierces … and able, like a person, to judge” (See: [[rc://*/ta/man/translate/figs-personification]]) -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 use a comparable metaphor or express the idea plainly. Alternate translation: “is like a very sharp two-edged sword that pierces to the dividing” or “able to distinguish what is wrong from what is right, including even the dividing” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +4:12 g4tc rc://*/ta/man/translate/figs-metaphor τομώτερος, ὑπὲρ πᾶσαν μάχαιραν δίστομον, καὶ διϊκνούμενος ἄχρι μερισμοῦ 1 Here the author compares the **word of God** to a **sword** that has two edges. God’s word is even **sharper** than that kind of sword, which means it is even better at **piercing**. The author uses this figure of speech to show how good the **word of God** is at discerning and judging humans. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “is like a very sharp two-edged sword that pierces to the dividing” or “able to distinguish what is wrong from what is right, including even the dividing” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 4:12 lv6y rc://*/ta/man/translate/translate-unknown μάχαιραν δίστομον 1 The phrase **two-edged sword** describes a weapon or tool with two sharp edges. This kind of **sword** can “pierce” something better than a sword with only one sharp edge can. If it would be helpful in your language, you could use a comparable term or a descriptive phrase. Alternate translation: “blade with two sharp edges” (See: [[rc://*/ta/man/translate/translate-unknown]]) -4:12 e7kv rc://*/ta/man/translate/translate-unknown καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν 1 Here the author describes how the **word**, like a **sword**, can “pierce” **to the dividing** of things. These words refer to how a **sword** can cut something into two pieces. The author refers to things that are hard to divide: **joints** and **marrow** are difficult to separate, as are **soul** and **spirit**. The point is that the **word** can separate things that are hard to separate, just like a very sharp **sword** can. If it would be helpful in your language, you could use words or phrases that refer to cutting things into pieces. Alternate translation: “and slicing apart soul and spirit, joints and marrow” (See: [[rc://*/ta/man/translate/translate-unknown]]) -4:12 m6f2 rc://*/ta/man/translate/translate-unknown ψυχῆς καὶ πνεύματος 1 Here, the words **soul** and **spirit** refer to two distinguishable aspects of the nonphysical part of a human. It is possible that **soul** refers primarily to life and personality, while **spirit** refers to how people relate to others and express themselves. However, the author is not primarily interested in what parts of the person to which these two words refer. Rather, he is focused on how **soul** and **spirit** always go together, and it is difficult to “divide” them. If it would be helpful in your language, you could use words that refer to closely related aspects of the nonphysical parts of a person. Alternate translation: “of mind and spirit” or “of personality and mind” (See: [[rc://*/ta/man/translate/translate-unknown]]) +4:12 e7kv rc://*/ta/man/translate/translate-unknown καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν 1 Here the author refers to things that are hard to divide: **joints** and **marrow** are difficult to separate, as are **soul** and **spirit**. His point is that the **word** can separate things that are hard to separate, just like a very sharp **sword** can. If it would be helpful in your language, you could use words or phrases that refer to cutting things into pieces. Alternate translation: “and slicing apart soul and spirit, joints and marrow” (See: [[rc://*/ta/man/translate/translate-unknown]]) +4:12 m6f2 rc://*/ta/man/translate/figs-explicit ψυχῆς καὶ πνεύματος 1 Here, the words **soul** and **spirit** refer to two distinguishable aspects of the nonphysical part of a human. It is possible that **soul** refers primarily to life and personality, while **spirit** refers to how people relate to others and express themselves. However, the author is not primarily interested in what parts of the person to which these two words refer. Rather, he is focused on how **soul** and **spirit** always go together, and it is difficult to “divide” them. If it would be helpful in your language, you could use words that refer to closely related aspects of the nonphysical parts of a person. Alternate translation: “of mind and spirit” or “of personality and mind” (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:12 sc3m rc://*/ta/man/translate/translate-unknown ἁρμῶν τε καὶ μυελῶν 1 The word **joints** refers to the places where bones connect. The word **marrow** refers to the center part of bones. The author is primarily interested in how the **joints** and the **marrow** are closely connected together, and it requires cutting a bone into pieces to separate them from each other. If it would be helpful in your language, you could refer to body parts that are very difficult to separate. Alternate translation: “of both tendons and muscles” or “of both ligaments and bones” (See: [[rc://*/ta/man/translate/translate-unknown]]) -4:12 n6n5 rc://*/ta/man/translate/figs-abstractnouns ἐνθυμήσεων καὶ ἐννοιῶν καρδίας 1 If your language does not use abstract nouns for the ideas behind **thoughts** and **intentions**, you could express the ideas by using verbs such as “think” and “plan.” Alternate translation: “what the heart ponders and devises” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +4:12 n6n5 rc://*/ta/man/translate/figs-abstractnouns ἐνθυμήσεων καὶ ἐννοιῶν καρδίας 1 If your language does not use abstract nouns for the ideas of **thoughts** and **intentions**, you could express the ideas by using verbs such as “think” and “plan.” Alternate translation: “what the heart ponders and devises” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:12 xdu4 rc://*/ta/man/translate/figs-metonymy καρδίας 1 In the author’s culture, the word **heart** refers to the place within us where humans think and plan. If it would be helpful in your language, you could refer to the place where humans think in your culture or express the idea plainly. Alternate translation: “of the mind” or “that people think” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 4:12 r6rn rc://*/ta/man/translate/figs-genericnoun καρδίας 1 Here the author is speaking of “hearts” in general, not of one particular **heart**. If it would be helpful in your language, you could use a form that refers to “hearts” in general. Alternate translation: “of hearts” or “of human hearts” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) 4:13 kyok rc://*/ta/man/translate/writing-pronouns αὐτοῦ & αὐτοῦ, πρὸς ὃν 1 Here, the words **him** and **whom** could refer to: (1) God, who spoke the “word” that is referred to in the previous verse. Alternate translation: “God … of him to whom” (2) the “word” that is referred to in the previous verse. Alternate translation: “this word … of it to which” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -4:13 nx6n rc://*/ta/man/translate/figs-activepassive οὐκ ἔστιν κτίσις ἀφανὴς 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus what is **hidden** rather than focusing what does the “hiding.” If you must state who did the action, you could use a vague subject or have the “creature” trying to hide itself. Alternate translation: “no creature can hide” or “no creature can hide itself” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -4:13 f3h1 rc://*/ta/man/translate/figs-metaphor πάντα & γυμνὰ καὶ τετραχηλισμένα 1 Here the author speaks about **all things** as if they were a naked person whose body was **bare** for all to see. He also speaks of **all things** as if someone had pulled another person’s head back to “lay open” his or her neck. Both of these expressions indicate that God sees and knows everything about **all things**. If it would be helpful in your language, you could use comparable metaphors or express the ideas plainly. Alternate translation: “all things are visible and revealed” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +4:13 nx6n rc://*/ta/man/translate/figs-activepassive οὐκ ἔστιν κτίσις ἀφανὴς 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus what is **hidden** rather than what does the hiding. If you must state who did the action, you could use a vague subject or have the creature trying to hide itself. Alternate translation: “no creature can hide” or “no creature can hide itself” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +4:13 f3h1 rc://*/ta/man/translate/figs-metaphor πάντα & γυμνὰ καὶ τετραχηλισμένα 1 Here the author speaks about **all things** as if they were a naked person whose body was **bare** for all to see. He also speaks of **all things** as if someone had pulled another person’s head back to “lay open” his or her neck. Both of these expressions indicate that God sees and knows everything about **all things**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “all things are visible and revealed” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 4:13 yk64 rc://*/ta/man/translate/figs-doublet γυμνὰ καὶ τετραχηλισμένα 1 These two terms mean basically the same thing and are used together to emphasize that God sees and knows everything. If your language does not use repetition to do this or if you do not have two words for these ideas, you could use one phrase and provide emphasis in another way. Alternate translation: “are visible” or “are revealed” (See: [[rc://*/ta/man/translate/figs-doublet]]) -4:13 sltw rc://*/ta/man/translate/figs-activepassive τετραχηλισμένα 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Since the author is describing a characteristic of **all things**, avoid stating a subject here. It may be best to translate **laid open** with an adjective that has a similar meaning. Alternate translation: “open” or “visible” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +4:13 sltw rc://*/ta/man/translate/figs-activepassive τετραχηλισμένα 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Since the author is describing a characteristic of **all things**, avoid stating a subject here. It may be best to express the idea with an adjective. Alternate translation: “open” or “visible” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 4:13 i9hh rc://*/ta/man/translate/figs-metonymy τοῖς ὀφθαλμοῖς αὐτοῦ 1 Here, the word **eyes** refers to sight or knowledge. If it would be helpful in your language, you could express the idea in plain language. Alternate translation: “to the sight of him” or “for him to know, who is the one” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 4:13 k8k0 rc://*/ta/man/translate/figs-idiom πρὸς ὃν ἡμῖν ὁ λόγος 1 This phrase could mean: (1) that God is the one whom the author is speaking about to his audience. The **word** here would refer to the “words” that the author is speaking to his audience. Alternate translation: “about whom we are speaking” (2) that God is one to whom the audience must relate. Alternate translation: “with whom we have to do” (See: [[rc://*/ta/man/translate/figs-idiom]]) 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” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 4:14 spfu rc://*/ta/man/translate/grammar-connect-logic-result ἔχοντες 1 Here, the word **having** introduces a reason for the exhortation to **firmly hold**. If it would be helpful in your language, you could make this connection explicit. Alternate translation: “since we have” or “because we have” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -4:14 a51p rc://*/ta/man/translate/figs-go διεληλυθότα τοὺς οὐρανούς 1 Here, the phrase **passed through** refers to travel or movement within a specific area, here **the heavens**. It does not necessarily mean that Jesus traveled through and then left **the heavens**. Use a word that you would use for traveling in a specific direction through an area. Alternate translation: “who has gone through the heavens” or “who has traveled through the heavens” (See: [[rc://*/ta/man/translate/figs-go]]) 4:14 ejwy rc://*/ta/man/translate/figs-explicit τοὺς οὐρανούς 1 Many people in the author’s culture believed that the space that they called “heaven” contained multiple layers or spheres of individual **heavens**. Paul speaks this way in [2 Corinthians 12:2](../../2co/12/02.md). Here, the author uses this language without clarifying how many **heavens** there are. The main point is that Jesus **passed through** these **heavens** to where God dwells. Often, this place where God dwells is in the highest of the **heavens**. Since the author does not include details about the **heavens**, translate **heavens** with a word or phrase that refers to all of heavenly space, including the idea of multiple **heavens** if possible. Alternate translation: “the heavenly realm” or “the heavenly spaces” (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:14 ph6z rc://*/ta/man/translate/guidelines-sonofgodprinciples τὸν Υἱὸν τοῦ Θεοῦ 1 The phrase **Son of God** is an important title for Jesus. See how you translated **Son** in [1:2](../01/02.md). (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 4:14 vt4v rc://*/ta/man/translate/figs-metaphor κρατῶμεν τῆς ὁμολογίας 1 Here, the phrase **firmly hold** refers to continuing to consistently believe or trust something, particularly something that one has been told. If it would be helpful in your language, you could use a word or phrase that refers to continuing to believe or trust. Alternate translation: “let us tightly grasp our confession” or “let us continue to trust our confession” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -4:14 xfmw rc://*/ta/man/translate/figs-abstractnouns τῆς ὁμολογίας 1 If your language does not use an abstract noun for the idea behind **confession**, you could express the idea by using a verb such as “confess” or “believe.” Alternate translation: “to what we confess” or “to what we believe” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:15 z0bq rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, 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” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -4:15 i2fw rc://*/ta/man/translate/figs-doublenegatives οὐ & ἔχομεν ἀρχιερέα μὴ δυνάμενον συνπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ 1 Here the author uses two negative words to emphasize how much Jesus is able to **sympathize** with us as **high priest**. If the two negatives would be confusing, and if it would not be emphatic in your language, you could express the idea with a positive statement and emphasize it in another way. If you do this, you will need to translate **but** as a connection instead of a contrast. Alternate translation: “we indeed have a high priest who is able to sympathize with our weaknesses, one having been tempted” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) -4:15 zupr rc://*/ta/man/translate/figs-abstractnouns ταῖς ἀσθενείαις ἡμῶν 1 If your language does not use an abstract noun for the idea behind **weaknesses**, you could express the idea by using a an adjective such as “weak.” Alternate translation: “with the ways that we are weak” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -4:15 m56m rc://*/ta/man/translate/figs-ellipsis πεπειρασμένον δὲ 1 This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “but we have one who has been tempted” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -4:15 d26h rc://*/ta/man/translate/figs-activepassive πεπειρασμένον 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on Jesus, who was **tempted** rather than focusing on the person or thing doing the “tempting.” If you must state who did the action, you could use a vague or indefinite subject, since many things can “tempt.” Alternate translation: “one whom things tempted” or “one having experienced temptation” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -4:15 s5gv rc://*/ta/man/translate/figs-idiom κατὰ πάντα καθ’ ὁμοιότητα 1 Both phrases that use **according to** give more information about how Jesus was **tempted**. The first, **according to all things**, shows that Jesus experienced many different kinds of temptations. The second, **according to our likeness**, shows that Jesus experienced these temptations in the same ways that all other humans do. If it would be helpful in your language, you could express these two phrases more naturally in your language. Alternate translation: “in every way, just like we are tempted” (See: [[rc://*/ta/man/translate/figs-idiom]]) -4:15 jp4n rc://*/ta/man/translate/figs-abstractnouns ὁμοιότητα 1 If your language does not use an abstract noun for the idea behind **likeness**, you could express the idea by using a word such as “like” or “similar.” Alternate translation: “what we are like” or “the ways that all humans are similar” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +4:15 i2fw rc://*/ta/man/translate/figs-doublenegatives οὐ & ἔχομεν ἀρχιερέα μὴ δυνάμενον συνπαθῆσαι ταῖς ἀσθενείαις ἡμῶν, πεπειρασμένον δὲ 1 Here the author uses two negative words to emphasize how much Jesus is able to **sympathize** with us as **high priest**. If it would be helpful in your language, you could express the idea with a positive statement and emphasize it in another way. If you do this, you will need to translate **but** as a connection instead of a contrast. Alternate translation: “we indeed have a high priest who is able to sympathize with our weaknesses, one having been tempted” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) +4:15 zupr rc://*/ta/man/translate/figs-abstractnouns ταῖς ἀσθενείαις ἡμῶν 1 If your language does not use an abstract noun for the idea of **weaknesses**, you could express the idea by using a an adjective such as “weak.” Alternate translation: “with the ways that we are weak” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +4:15 m56m rc://*/ta/man/translate/figs-ellipsis πεπειρασμένον δὲ 1 The author is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “but we have one who has been tempted” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +4:15 d26h rc://*/ta/man/translate/figs-activepassive πεπειρασμένον 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on Jesus who was **tempted** rather than on the person or thing doing the tempting. If you must state who did the action, you could use an indefinite subject, since many things can tempt. Alternate translation: “one whom things tempted” or “one having experienced temptation” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +4:15 jp4n rc://*/ta/man/translate/figs-abstractnouns ὁμοιότητα 1 If your language does not use an abstract noun for the idea of **likeness**, you could express the idea by using a word such as “like” or “similar.” Alternate translation: “what we are like” or “the ways that all humans are similar” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 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” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -4:16 sy6y rc://*/ta/man/translate/figs-go προσερχώμεθα οὖν μετὰ παρρησίας τῷ θρόνῳ τῆς χάριτος 1 Here, the word **approach** refers to getting close to something but not necessarily being right next to it. Here, the author wants believers to **approach** God’s **throne** in heaven. This means that they enter into God’s presence. It does not mean that they enter into heaven to be right next to the **throne**. If it would be helpful in your language, you could use a word or phrase that refers to being in someone’s presence. Alternate translation: “Let us then with confidence go before the throne of grace” (See: [[rc://*/ta/man/translate/figs-go]]) -4:16 h49r rc://*/ta/man/translate/figs-abstractnouns μετὰ παρρησίας 1 If your language does not use an abstract noun for the idea behind **confidence**, you could express the idea by using an adverb such as “boldly” or “confidently.” Alternate translation: “confidently” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +4:16 sy6y rc://*/ta/man/translate/figs-explicit προσερχώμεθα οὖν μετὰ παρρησίας τῷ θρόνῳ τῆς χάριτος 1 Here, the word **approach** refers implicitly to getting close to something but not necessarily being right next to it. The author wants believers to **approach** God’s **throne** in heaven. This means that they enter into God’s presence. It does not mean that they enter into heaven to be right next to the **throne**. If it would be helpful in your language, you could use a word or phrase that refers to being in someone’s presence. Alternate translation: “Let us then with confidence go before the throne of grace” (See: [[rc://*/ta/man/translate/figs-explicit]]) +4:16 h49r rc://*/ta/man/translate/figs-abstractnouns μετὰ παρρησίας 1 If your language does not use an abstract noun for the idea of **confidence**, you could express the idea by using an adverb such as “boldly” or “confidently.” Alternate translation: “confidently” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:16 aj1p rc://*/ta/man/translate/figs-metonymy τῷ θρόνῳ 1 Here, the word **throne** refers to the one sitting on the **throne**: God. If it would be helpful in your language, you could clarify that the word **throne** refers to God on his **throne**. Alternate translation: “to God on his throne” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -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 in a more natural way. Alternate translation: “to throne from which grace comes” (See: [[rc://*/ta/man/translate/figs-possession]]) -4:16 e6nb rc://*/ta/man/translate/figs-abstractnouns τῷ θρόνῳ τῆς χάριτος 1 If your language does not use an abstract noun for the idea behind **grace**, you could express the idea by using an adjective such as “gracious” or an adverb such as “graciously.” Alternate translation: “to the gracious throne” or “to throne where God rules graciously” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -4:16 py6d rc://*/ta/man/translate/figs-abstractnouns λάβωμεν ἔλεος, καὶ χάριν εὕρωμεν, εἰς εὔκαιρον βοήθειαν 1 If your language does not use abstract nouns for the ideas behind **mercy**, **grace**, and **help**, you could express the idea by using verbs or in some other natural way. Alternate translation: “God may be merciful and gracious to us to help us when we need it” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +4:16 s6vp rc://*/ta/man/translate/figs-possession τῷ θρόνῳ τῆς χάριτος 1 Here the author uses the possessive form to describe how **grace** comes from God on the **throne**. If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “to throne from which grace comes” (See: [[rc://*/ta/man/translate/figs-possession]]) +4:16 e6nb rc://*/ta/man/translate/figs-abstractnouns τῷ θρόνῳ τῆς χάριτος 1 If your language does not use an abstract noun for the idea of **grace**, you could express the idea by using an adjective such as “gracious” or an adverb such as “graciously.” Alternate translation: “to the gracious throne” or “to throne where God rules graciously” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +4:16 py6d rc://*/ta/man/translate/figs-abstractnouns λάβωμεν ἔλεος, καὶ χάριν εὕρωμεν 1 If your language does not use abstract nouns for the ideas of **mercy** and **grace**, you could express the idea by using verbs or in some other natural way. Alternate translation: “God may be merciful and gracious to us” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:16 x3hv rc://*/ta/man/translate/figs-doublet λάβωμεν ἔλεος, καὶ χάριν εὕρωμεν 1 The two phrases **receive mercy** and **find grace** mean basically the same thing and are used together to emphasize how God will act kindly and lovingly toward those who believe in Jesus. If your language does not use repetition to do this, or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “we may receive grace” or “we may receive favor” (See: [[rc://*/ta/man/translate/figs-doublet]]) -4:16 f149 rc://*/ta/man/translate/figs-idiom χάριν εὕρωμεν 1 Here, the phrase **find grace** refers to receiving **grace** from someone. If it would be helpful in your language, you could express the idea in a natural way in your language. Alternate translation: “grace” or “experience grace” (See: [[rc://*/ta/man/translate/figs-idiom]]) -4:16 n654 rc://*/ta/man/translate/translate-unknown εὔκαιρον βοήθειαν 1 Here, the word **timely** refers to something that happens at just the right time. Here, it means that the **help** happens just when someone needs that **help**. If it would be helpful in your language, you could use a comparable word or phrase. Alternate translation: “help at the right time” or “well-timed help” (See: [[rc://*/ta/man/translate/translate-unknown]]) +4:16 f149 rc://*/ta/man/translate/figs-metaphor χάριν εὕρωμεν 1 Here the author speaks as if **grace** were an object that people could find. He means that people can receive **grace** from God. If it would be helpful in your language, you could express the idea in a different way. Alternate translation: “grace” or “experience grace” (See: [[rc://*/ta/man/translate/figs-idiom]]) 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 # Connecting Statement:\n\nHere, the word **For** indicates that the author is going to explain more about high priests and about how Jesus is a high priest. It also signals that the author is beginning a new section. Use a word or phrase that indicates that a new section is beginning, or you could leave **For** untranslated. Alternate translation: “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -5:1 whq1 rc://*/ta/man/translate/figs-activepassive λαμβανόμενος 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **taken** rather than focusing on the person doing the “taking.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God taking him” or “whom God takes” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -5:1 u4gd rc://*/ta/man/translate/figs-gendernotations ἐξ ἀνθρώπων & ὑπὲρ ἀνθρώπων 1 Although 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 non-gendered word or refer to both genders. Alternate translation: “from among humans on the behalf of humans” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) -5:1 ndz7 rc://*/ta/man/translate/figs-activepassive καθίσταται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **appointed** rather than focusing on the person doing the “appointing.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God appointed” or “is one whom God appointed” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -5:1 mzd9 rc://*/ta/man/translate/translate-unknown τὰ πρὸς τὸν Θεόν 1 Here the phrase **{in} the things related to God** identifies **every high priest** as a person who serves God and who acts as a priest in God’s presence. If it would be helpful in your language, you could use a word or phrase that makes this clear. See how you translated the similar phrase in [2:17](../02/17.md). Alternate translation: “before God” or “to be in God’s presence” (See: [[rc://*/ta/man/translate/translate-unknown]]) -5:1 oe4p rc://*/ta/man/translate/figs-gendernotations προσφέρῃ 1 Here, 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 non-gendered word if it is clearer. Alternate translation: “this person may offer” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +5:1 dn18 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** indicates that the author is going to explain more about high priests and about how Jesus is a high priest. It also signals that the author is beginning a new section. Use a word or phrase that indicates that a new section is beginning, or you could leave **For** untranslated. Alternate translation: “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +5:1 whq1 rc://*/ta/man/translate/figs-activepassive λαμβανόμενος 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **taken** rather than on the person doing the taking. If you must state who did the action, the author implies that God did it. Alternate translation: “God taking him” or “whom God takes” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +5:1 u4gd rc://*/ta/man/translate/figs-gendernotations ἐξ ἀνθρώπων & ὑπὲρ ἀνθρώπων 1 Although the word **men** is masculine, the author is using it to refer to all the people in a group, both men and women. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “from among humans on the behalf of humans” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +5:1 ndz7 rc://*/ta/man/translate/figs-activepassive καθίσταται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **appointed** rather than on the person doing the appointing. If you must state who did the action, the author implies that God did it. Alternate translation: “God appointed” or “is one whom God appointed” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +5:1 oe4p rc://*/ta/man/translate/figs-gendernotations προσφέρῃ 1 Here, the word **he** refers to the **high priest** that the author is discussing. In Israelite and Jewish culture, only men could be high priests, so **he** does refer to a man. However, the author is not emphasizing that the **high priest** is male, so you can use a word that refers to both men and women if it is clearer. Alternate translation: “this person may offer” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 5:1 efen rc://*/ta/man/translate/figs-doublet δῶρά καὶ θυσίας 1 Here, the words **gifts** and **sacrifices** function together to refer to anything that an Israelite would have offered to God. It is probable that **sacrifices** refers to animals that would be killed and offered to God, while **gifts** identifies anything else that a person would give to God. If you do not have two words for these categories, you could use a single word or phrase to refer to what an Israelite would offer to God. Alternate translation: “sacrifices” or “things presented to God” (See: [[rc://*/ta/man/translate/figs-doublet]]) -5:1 ip99 rc://*/ta/man/translate/figs-idiom ὑπὲρ ἁμαρτιῶν 1 Here, the phrase **for sins** indicates that the **gifts and sacrifices** were intended to take away sins. In other words, the **gifts and sacrifices** were a part of how an Israelite would ask God to forgive them **for** the sins they had committed. If it would be helpful in your language, you could use a phrase that makes this idea clear. Alternate translation: “for the forgiveness of sins” or “so that God would forgive sins” (See: [[rc://*/ta/man/translate/figs-idiom]]) -5:2 f2hn rc://*/ta/man/translate/translate-unknown μετριοπαθεῖν 1 Here, the phrase **to deal gently** refers to how a person restrains their emotions when they respond to somebody else. In other words, the high priests do not get angry or upset quickly, and instead they **deal gently** with people. If it would be helpful in your language, you could use a word or phrase that refers to restraining emotions. Alternate translation: “to act compassionately” or “to deal calmly” (See: [[rc://*/ta/man/translate/translate-unknown]]) -5:2 gt9j rc://*/ta/man/translate/figs-activepassive πλανωμένοις 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **deceived** rather than focusing on the person or thing doing the “deceiving.” If you must state who did the action, you could use a vague or indefinite subject, since many things “deceive” people. Alternate translation: “whom others have deceived” or “who believe what is false” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -5:2 ny8u rc://*/ta/man/translate/figs-gendernotations αὐτὸς 1 Here, just as in [5:1](../05/01.md) and in the following verses, 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 non-gendered word if it is clearer. Alternate translation: “the high priest” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) -5:2 ihs9 rc://*/ta/man/translate/figs-idiom περίκειται ἀσθένειαν 1 Here, the phrase **subject to weakness** indicates that the high priest cannot avoid being “weak” sometimes. This means both that he sins and that he makes mistakes or errors. If it would be helpful in your language, you could use a word or phrase that refers to the sins and mistakes that humans tend to make. Alternate translation: “is often fallible” or “cannot escape making mistakes” (See: [[rc://*/ta/man/translate/figs-idiom]]) -5:2 f781 rc://*/ta/man/translate/figs-abstractnouns περίκειται ἀσθένειαν 1 If your language does not use an abstract noun for the idea behind **weakness**, you could express the idea by using an adjective such as “weak.” Alternate translation: “is weak sometimes” or “sometimes fails” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +5:2 gt9j rc://*/ta/man/translate/figs-activepassive πλανωμένοις 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **deceived** rather than on the person or thing doing the deceiving. If you must state who did the action, you could use an indefinite subject, since many things deceive people. Alternate translation: “whom others have deceived” or “who believe what is false” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +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” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +5:2 f781 rc://*/ta/man/translate/figs-abstractnouns περίκειται ἀσθένειαν 1 If your language does not use an abstract noun for the idea of **weakness**, you could express the idea by using an adjective such as “weak.” Alternate translation: “is weak sometimes” or “sometimes fails” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 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” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -5:3 q5xi rc://*/ta/man/translate/figs-activepassive ὀφείλει 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the priest, who is **obligated**, rather than focusing on the person doing the “obligating.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God commands him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +5:3 q5xi rc://*/ta/man/translate/figs-activepassive ὀφείλει 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the priest who is **obligated** rather than on the person doing the obligating. If you must state who did the action, the author implies that God did it. Alternate translation: “God commands him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 5:3 sogb rc://*/ta/man/translate/figs-infostructure ὀφείλει, καθὼς περὶ τοῦ λαοῦ οὕτως καὶ περὶ αὑτοῦ, προσφέρειν περὶ ἁμαρτιῶν 1 If the structure of this sentence would confuse your readers, you could rearrange the elements so that they come in a more natural order. The author is emphasizing the comparison between the people and the priest, so use a form that emphasizes those elements. Alternate translation: “he is obligated to offer sacrifices for sins, just as for the people, so also for himself” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -5:3 qlq6 rc://*/ta/man/translate/figs-idiom προσφέρειν περὶ ἁμαρτιῶν 1 Here, 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” (See: [[rc://*/ta/man/translate/figs-idiom]]) +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” (See: [[rc://*/ta/man/translate/figs-explicit]]) 5:4 n2e1 rc://*/ta/man/translate/figs-metonymy λαμβάνει τὴν τιμήν 1 Here, the word **honor** refers to the position that gives the person **honor**. This position is that of high priest. If it would be helpful in your language, you could express the idea by referring to the position of high priest, if possible including the idea that this is an “honored” position. Alternate translation: “takes the honor of being a high priest” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -5:4 rvnj rc://*/ta/man/translate/figs-abstractnouns τὴν τιμήν 1 If your language does not use an abstract noun for the idea behind **honorable**, you could express the idea by using an adjective such as “honorable.” Alternate translation: “becoming honorable in this way” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -5:4 lswf rc://*/ta/man/translate/figs-ellipsis ἀλλὰ 1 This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “but he receives this honor only by” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +5:4 rvnj rc://*/ta/man/translate/figs-abstractnouns τὴν τιμήν 1 If your language does not use an abstract noun for the idea of **honor**, you could express the idea by using an adjective such as “honorable.” Alternate translation: “becoming honorable in this way” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +5:4 lswf rc://*/ta/man/translate/figs-ellipsis ἀλλὰ 1 The author is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “but he receives this honor only by” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 5:4 cj9l rc://*/ta/man/translate/grammar-connect-logic-result καλούμενος 1 Here, the phrase **being called** introduces something that could: (1) give the real reason why a person becomes a high priest. Alternate translation: “because he is called” (2) give the situation in which a person actually becomes a high priest. Alternate translation: “when he is called” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -5:4 p6hc rc://*/ta/man/translate/figs-activepassive ἀλλὰ καλούμενος ὑπὸ τοῦ Θεοῦ, καθώσπερ καὶ Ἀαρών 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **called** rather than focusing on the person doing the “calling.” Alternate translation: “but only those whom God calls, just as he called Aaron” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -5:4 uz3k rc://*/ta/man/translate/figs-ellipsis καθώσπερ καὶ Ἀαρών 1 This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “just as also Aaron was called by God” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +5:4 p6hc rc://*/ta/man/translate/figs-activepassive ἀλλὰ καλούμενος ὑπὸ τοῦ Θεοῦ, καθώσπερ καὶ Ἀαρών 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **called** rather than on the person doing the calling. Alternate translation: “but only those whom God calls, just as he called Aaron” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +5:4 uz3k rc://*/ta/man/translate/figs-ellipsis καθώσπερ καὶ Ἀαρών 1 The author is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “just as also Aaron was called by God” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 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” (See: [[rc://*/ta/man/translate/writing-quotations]]) -5:5 c45n rc://*/ta/man/translate/figs-quotations ὁ λαλήσας πρὸς αὐτόν, Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “the one having spoken to him said that he was his son; today he had fathered him.” (See: [[rc://*/ta/man/translate/figs-quotations]]) -5:5 pr3f rc://*/ta/man/translate/figs-ellipsis ὁ λαλήσας πρὸς αὐτόν 1 This clause leaves out some words that many languages might need to be complete. If 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 spoke to him” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +5:5 pr3f rc://*/ta/man/translate/figs-ellipsis ὁ λαλήσας πρὸς αὐτόν 1 The author is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “the one who spoke to him glorified him to become a high priest, saying” or “he was glorified to become a high priest by the one who declared to him” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 5:5 i694 Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε 1 Since the author repeats here the same words that he quoted in [1:5](../01/05.md), you should translate these words in exactly the same way as you did in that verse. -5:6 bce6 rc://*/ta/man/translate/writing-quotations καὶ ἐν ἑτέρῳ λέγει 1 # General Information:\n\nHere the author quotes from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken to Christ. However, the audience would have understood that these were quotations from the Old Testament, specifically from [Psalm 110:4](../../psa/110/04.md). Since the author introduces the quotation as words that God has said to Christ, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. The phrase **in another {place}** shows that the words come from a different part of the Old Testament, here a different psalm. Alternate translation: “he also declared, as it is recorded in another place in the Scriptures,” (See: [[rc://*/ta/man/translate/writing-quotations]]) +5:6 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,” (See: [[rc://*/ta/man/translate/writing-quotations]]) 5:6 ds6v rc://*/ta/man/translate/writing-pronouns καὶ & λέγει 1 Here, the word **he** refers to God the Father, who speaks these words to his Son. If it would be helpful in your language, you could make explicit that **he** refers to God. Alternate translation: “God also says” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -5:6 k5uw rc://*/ta/man/translate/figs-quotations ἐν ἑτέρῳ & σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “in another place that he is a priest forever, after the order of Melchizedek.” (See: [[rc://*/ta/man/translate/figs-quotations]]) 5:6 pb9k rc://*/ta/man/translate/figs-yousingular σὺ 1 Because the quotation is referring to one person (Christ), **you** is singular here. (See: [[rc://*/ta/man/translate/figs-yousingular]]) -5:6 ede5 rc://*/ta/man/translate/translate-unknown κατὰ τὴν τάξιν Μελχισέδεκ 1 Here, the word **order** refers to requirements and duties that go along with a specific office or position. If someone serves **according to the order of** someone else, that means that he or she meets the same requirements and performs the same duties which that person did. If it would be helpful in your language, you could use a comparable phrase. Alternate translation: “in the same way that Melchizedek was a priest” or “with a priesthood just like Melchizedek’s priesthood” (See: [[rc://*/ta/man/translate/translate-unknown]]) +5:6 ede5 rc://*/ta/man/translate/figs-explicit κατὰ τὴν τάξιν Μελχισέδεκ 1 Here, the word **order** refers to requirements and duties that go along with a specific office or position. If someone serves **according to the order of** someone else, that means that he or she meets the same requirements and performs the same duties which that person did. If it would be helpful in your language, you could use a comparable phrase. Alternate translation: “in the same way that Melchizedek was a priest” or “with a priesthood just like Melchizedek’s priesthood” (See: [[rc://*/ta/man/translate/figs-explicit]]) 5:7 alje rc://*/ta/man/translate/writing-pronouns ὃς 1 Here, the word **He** refers back to Christ. If it would be helpful in your language, you could make explicit that **He** refers to Christ. Alternate translation: “Christ” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 5:7 mv2c rc://*/ta/man/translate/figs-metonymy ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ 1 Here, the words **the days** refer to an undefined period of time, and the word **flesh** refers to Jesus’ earthly life. The phrase as a whole refers to the time during which Jesus had a human body that could die, in contrast to how he now has a human body that is glorious and can never die. Alternate translation: “when he lived on earth” or “during the time when he was mortal” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 5:7 iel9 rc://*/ta/man/translate/figs-doublet δεήσεις τε καὶ ἱκετηρίας 1 These two terms mean basically the same thing and are used together to emphasize how much Jesus prayed to God. If your language does not use repetition to do this or if you do not have two words for these prayers, you could use one phrase and provide emphasis in another way. Alternate translation: “many prayers” (See: [[rc://*/ta/man/translate/figs-doublet]]) -5:7 n9sg rc://*/ta/man/translate/figs-abstractnouns δεήσεις τε καὶ ἱκετηρίας 1 If your language does not use abstract nouns for the ideas behind **prayers** and **requests**, you could express the ideas by using verbs such as “pray” and “request.” Alternate translation: “what he both prayed and requested” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -5:7 bkfz rc://*/ta/man/translate/translate-unknown μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων 1 Here, the phrase **loud cries** refers to speech at a high volume. Usually, **loud cries** are used when a person feels very strongly about something. The word **tears** refers to how a person weeps when they feel strong emotions, particularly sad ones. If it would be helpful in your language, you could use words that show that Jesus felt very strongly about the **prayers and requests**, including experiencing sadness and concern. Alternate translation: “as he wept and shouted” (See: [[rc://*/ta/man/translate/translate-unknown]]) +5:7 bkfz rc://*/ta/man/translate/figs-doublet μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων 1 The terms **loud cries** and **tears** mean similar things. The author is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “with tearful cries” or “with weeping” (See: [[rc://*/ta/man/translate/figs-doublet]]) 5:7 ga35 rc://*/ta/man/translate/writing-pronouns τὸν δυνάμενον 1 Here, the phrase **the one** refers to God the Father, to whom Jesus prayed. If it would be helpful in your language, you could make explicit that **the one** refers to God. Alternate translation: “God, who is able” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 5:7 p6zm rc://*/ta/man/translate/figs-explicit σῴζειν αὐτὸν ἐκ θανάτου 1 The phrase **save him from death** could mean that: (1) God could make Jesus alive again after he died. In support of this view is the fact that Jesus **was heard**, which implies that God did what Jesus asked. Of course, Jesus did indeed die, so this phrase must refer to his resurrection. Alternate translation: “to save him after he died” (2) God could prevent Jesus from dying. In support of this view is the fact that God could indeed have kept Jesus from dying. Alternate translation: “to keep him from dying” (See: [[rc://*/ta/man/translate/figs-explicit]]) -5:7 j6mo rc://*/ta/man/translate/figs-abstractnouns ἐκ θανάτου 1 If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “from dying” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -5:7 e75a rc://*/ta/man/translate/figs-activepassive εἰσακουσθεὶς 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who **was heard** rather than focusing on the person doing the “hearing.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God heard him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +5:7 j6mo rc://*/ta/man/translate/figs-abstractnouns ἐκ θανάτου 1 If your language does not use an abstract noun for the idea of **death**, you could express the idea by using a verb such as “die.” Alternate translation: “from dying” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +5:7 e75a rc://*/ta/man/translate/figs-activepassive εἰσακουσθεὶς 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who **was heard** rather than on the person doing the hearing. If you must state who did the action, the author implies that God did it. Alternate translation: “God heard him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 5:7 s2fg rc://*/ta/man/translate/figs-explicit εἰσακουσθεὶς 1 Here, the phrase **was heard** could mean that: (1) God both **heard** Jesus and did what he asked. Alternate translation: “he was heard and answered” (2) God only **heard** or listened to what Jesus asked. Alternate translation: “he was listened to” (See: [[rc://*/ta/man/translate/figs-explicit]]) -5:7 iku4 rc://*/ta/man/translate/translate-unknown ἀπὸ τῆς εὐλαβείας 1 Here, the phrase **godly life** refers to attitude and actions that honor and respect God. If it would be helpful in your language, you could use a phrase that makes the meaning clearer. Alternate translation: “because he respected God” or “because he acted in a way that pleased God” (See: [[rc://*/ta/man/translate/translate-unknown]]) 5:8 mk8z rc://*/ta/man/translate/guidelines-sonofgodprinciples υἱός 1 Here, the word **son** is an important title for Jesus, the Son of God. Alternate translation: “the Son of God” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) -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 use a clause that makes the meaning clear. Alternate translation: “he learned what it takes to be obedient” or “he learned more about obedience” (See: [[rc://*/ta/man/translate/figs-explicit]]) -5:8 xm1n rc://*/ta/man/translate/figs-abstractnouns τὴν ὑπακοήν 1 If your language does not use an abstract noun for the idea behind **obedience**, you could express the idea by using an adjective such as “obedient” or a verb such as “obey.” Alternate translation: “to be obedient” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +5:8 dqsn rc://*/ta/man/translate/figs-explicit ἔμαθεν & τὴν ὑπακοήν 1 Here, the clause **he learned obedience** means that the Son gained new knowledge and experience about **obedience**. It does not mean that the Son had never “obeyed” before or had to become better at obeying God. The Son has always “obeyed,” but this verse shows that he **learned** new things about **obedience** when he **suffered**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he learned what is required to be obedient” or “he learned more about obedience” (See: [[rc://*/ta/man/translate/figs-explicit]]) +5:8 xm1n rc://*/ta/man/translate/figs-abstractnouns τὴν ὑπακοήν 1 If your language does not use an abstract noun for the idea of **obedience**, you could express the idea by using an adjective such as “obedient” or a verb such as “obey.” Alternate translation: “to be obedient” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 5:8 usns rc://*/ta/man/translate/figs-extrainfo ἀφ’ ὧν ἔπαθεν 1 Here the author does not clarify exactly what **{the things} which he suffered** are. These things probably include everything that Jesus **suffered** during his life up to and including his death. If possible, use a general phrase that could refer to all the “suffering” that Jesus experienced. Alternate translation: “from all the suffering that he experienced” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) 5:9 iv42 rc://*/ta/man/translate/grammar-connect-time-sequential τελειωθεὶς 1 Here, the phrase **having been made perfect** introduces something that happens before the phrase **he became**. If it would be helpful in your language, you could make this connection explicit. Alternate translation: “after having been made perfect” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) -5:9 n5qt rc://*/ta/man/translate/translate-unknown τελειωθεὶς 1 Here, the word **perfect** identifies someone who has all the qualifications or ability needed to fulfill a task. The phrase does not mean that Jesus sinned at one point and now does not. If it would be helpful in your language, you could use a word or phrase that identifies a person who is “fit” or “ready” for a position or task. Alternate translation: “having been made ready” or “having been qualified” (See: [[rc://*/ta/man/translate/translate-unknown]]) -5:9 i29c rc://*/ta/man/translate/figs-activepassive τελειωθεὶς 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the person who is **made perfect** rather than focusing on the person doing the “perfecting.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God having made him perfect” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -5:9 z2bv rc://*/ta/man/translate/figs-infostructure ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου 1 # Connecting Statement:\n\nIf the order of information here would confuse your readers, you could rearrange the sentence so that it is in a more natural order. Alternate translation: “he became the source of eternal salvation for all those who obey him” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -5:9 p9ug rc://*/ta/man/translate/figs-abstractnouns αἴτιος σωτηρίας αἰωνίου 1 If your language does not use abstract nouns for the ideas behind **source** and **salvation**, you could express the ideas by using verbs such as “provide” and “save.” Alternate translation: “the one who provides eternal rescuing” or “the one who causes them to be saved forever” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +5:9 n5qt rc://*/ta/man/translate/figs-explicit τελειωθεὶς 1 Here, the word **perfect** identifies someone who has all the qualifications or abilities needed to fulfill a task. The phrase does not mean that Jesus sinned at one point and now does not. If it would be helpful in your language, you could use a word or phrase that identifies a person who is “fit” or “ready” for a position or task. Alternate translation: “having been made ready” or “having been qualified” (See: [[rc://*/ta/man/translate/figs-explicit]]) +5:9 i29c rc://*/ta/man/translate/figs-activepassive τελειωθεὶς 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the person who is **made perfect** rather than on the person doing the perfecting. If you must state who did the action, the author implies that God did it. Alternate translation: “God having made him perfect” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +5:9 z2bv rc://*/ta/man/translate/figs-infostructure ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου 1 If the order of information here would confuse your readers, you could rearrange the sentence so that it is in a more natural order. Alternate translation: “he became the source of eternal salvation for all those who obey him” (See: [[rc://*/ta/man/translate/figs-infostructure]]) +5:9 p9ug rc://*/ta/man/translate/figs-abstractnouns αἴτιος σωτηρίας αἰωνίου 1 If your language does not use abstract nouns for the ideas of **source** and **salvation**, you could express the ideas by using verbs such as “provide” and “save.” Alternate translation: “the one who provides eternal rescuing” or “the one who causes them to be saved forever” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 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” (See: [[rc://*/ta/man/translate/grammar-connect-time-background]]) -5:10 b9su rc://*/ta/man/translate/figs-activepassive προσαγορευθεὶς ὑπὸ τοῦ Θεοῦ 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who is **designated** rather than focusing on the person doing the “designating.” Alternate translation: “God having designated him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +5:10 b9su rc://*/ta/man/translate/figs-activepassive προσαγορευθεὶς ὑπὸ τοῦ Θεοῦ 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who is **designated** rather than on the person doing the designating. Alternate translation: “God having designated him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 5:10 hd47 κατὰ τὴν τάξιν Μελχισέδεκ 1 Since the author repeats here the same words that he quoted at the end of [5:6](../05/06.md), you should translate these words in exactly the same way as you did in that verse. 5:11 l4uj rc://*/ta/man/translate/writing-pronouns περὶ οὗ 1 Here, the word **whom** could refer to: (1) Melchizedek, whom the author mentioned at the end of the previous verse. Alternate translation: “about whom” (2) the topic that the author is discussing, which is the priesthoods of Melchizedek and Jesus. Alternate translation: “concerning which topic” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -5:11 cm78 rc://*/ta/man/translate/figs-idiom περὶ οὗ πολὺς ἡμῖν ὁ λόγος 1 Here, the author indicates that he and his audience have a lot of information about Melchizedek and Jesus to address. The word **us** refers to both the author and the audience, and the word **message** identifies the words that the author will speak about Melchizedek and Jesus. If it would be helpful in your language, you could use a comparable idiom or phrase that identifies the topic and states that there is much to say about it. Alternate translation: “about whom we have much to discuss” or “concerning whom I have many words to speak to you” (See: [[rc://*/ta/man/translate/figs-idiom]]) -5:11 q45w rc://*/ta/man/translate/translate-unknown δυσερμήνευτος λέγειν 1 Here, the phrase **hard to speak {about}** describes a topic that the speaker and the audience find difficult. Here, the author specifically focuses on how the audience will find the topic difficult. If it would be helpful in your language, you could use a phrase that makes the idea clearer. Alternate translation: “difficult to discuss” or “hard to understand” (See: [[rc://*/ta/man/translate/translate-unknown]]) -5:11 r2u2 rc://*/ta/man/translate/figs-metaphor νωθροὶ γεγόνατε ταῖς ἀκοαῖς 1 Here the author speaks as if **hearing** could **become dull**, just as if it were a sharp tool that became **dull** and no longer cut things well. He speaks in this way to describe their **hearing** as ineffective and slow. If it would be helpful in your language, you could use a comparable idiom or express the idea plainly. Alternate translation: “you have become slow in your hearing” or “your hearing does not work as it should” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -5:11 jkpj rc://*/ta/man/translate/figs-abstractnouns ταῖς ἀκοαῖς 1 If your language does not use an abstract noun for the idea behind **hearing**, you could express the idea by using a verb such as “hear” or “listen.” Alternate translation: “when you listen” or “whenever you hear” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +5:11 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” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 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,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -5:12 dnzj rc://*/ta/man/translate/figs-idiom διὰ τὸν χρόνον 1 Here, the phrase **by this time** refers to a period of time that is long enough for a person to become good at something. In other words, the author reminds the audience that they have been Christians for enough time that they should be able to teach others. If it would be helpful in your language, you could use a word or phrase that identifies a period of time that is long enough to become a teacher. Alternate translation: “you have had enough time that” or “after this many years” (See: [[rc://*/ta/man/translate/figs-idiom]]) -5:12 tcg0 rc://*/ta/man/translate/figs-abstractnouns πάλιν χρείαν ἔχετε τοῦ 1 If your language does not use an abstract noun for the idea behind **need**, you could express the idea by using a verb such as “need.” Alternate translation: “you again need” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -5:12 rt4n rc://*/ta/man/translate/figs-abstractnouns τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ 1 If your language does not use abstract nouns for the ideas behind **principles** and **oracles**, you could express the idea in another way. Alternate translation: “the elementary parts of what God has declared” or “the first things that you learned about God’s message” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -5:12 lw1a rc://*/ta/man/translate/translate-unknown τὰ στοιχεῖα τῆς ἀρχῆς 1 Here, the phrase **the elementary principles** identifies the basic or foundational elements of what Christians believe. These **principles** were what the audience first learned when they became Christians. If it would be helpful in your language, you could use a word or phrase that refers to the first, most basic teachings that a Christian learns. Alternate translation: “the basic truths” or “the first lessons” (See: [[rc://*/ta/man/translate/translate-unknown]]) -5:12 oii0 rc://*/ta/man/translate/translate-unknown τῶν λογίων τοῦ Θεοῦ 1 Here, the phrase **the oracles of God** refers to the words and messages that God has revealed to humans. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “of what God has revealed” (See: [[rc://*/ta/man/translate/translate-unknown]]) -5:12 wy2h rc://*/ta/man/translate/figs-abstractnouns χρείαν ἔχοντες γάλακτος 1 If your language does not use an abstract noun for the idea behind **need**, you could express the idea by using a verb such as “need.” Alternate translation: “those needing milk” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -5:12 yk1q rc://*/ta/man/translate/figs-exmetaphor γάλακτος, οὐ στερεᾶς τροφῆς 1 Here the author begins speaking about **milk** and **solid food**, words he uses again in the next two verses (see [5:13–14](../05/13.md)). The word **milk** refers to the simple, basic teaching about God (the **elementary principles**). The phrase **solid food** refers to more complex teaching about God that mature Christians learn. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Make sure you use words and phrases that you can use in the next two verses. Alternate translation: “to crawl, not to run” or “of simple things, not of complex things” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) +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” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) 5:13 nwvi rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces further development of the metaphor about milk and solid food (see [5:12](../05/12.md)). If it would be helpful in your language, you could use a word or phrase that introduces development, or you could leave **For** untranslated. Alternate translation: “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -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 use a comparable metaphor or express the idea plainly. Make sure that your translation fits with how you translated the previous verse. Alternate translation: “who crawls is inexperienced with the message of righteousness, because he is like an infant” or “who knows only simple things is inexperienced with the message of righteousness, because he is a person who knows very little” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) -5:13 z2dz rc://*/ta/man/translate/translate-unknown ἄπειρος 1 Here, the word **inexperienced** refers to someone who is not good at doing something or does not know very much about something. If it would be helpful in your language, you could use a word or phrase that makes that meaning clear. Alternate translation: “is ignorant about” or “does not know much about” (See: [[rc://*/ta/man/translate/translate-unknown]]) +5:13 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” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) 5:13 tdur rc://*/ta/man/translate/figs-possession λόγου δικαιοσύνης 1 Here the author uses the possessive form to describe a **message** that is about **righteousness**. In other words, the person he is describing is **inexperienced** about what counts as **righteousness**, and by implication, what counts as “wickedness.” If it would be helpful in your language, you could use a form that expresses the idea more clearly. Alternate translation: “matters of righteousness” or “what counts as righteousness” (See: [[rc://*/ta/man/translate/figs-possession]]) -5:13 kund rc://*/ta/man/translate/figs-abstractnouns λόγου δικαιοσύνης 1 If your language does not use an abstract noun for the idea behind **righteousness**, you could express the idea by using an adjective such as “righteous” or “right.” Alternate translation: “the} message about what is righteous” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -5:13 vl7k rc://*/ta/man/translate/figs-gendernotations ἐστιν 1 Although the word **he** is masculine, it refers to anyone, either male or female. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “he or she is” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) -5:14 k2j1 rc://*/ta/man/translate/figs-exmetaphor τελείων & ἐστιν ἡ στερεὰ τροφή 1 Here the author further explains the metaphor about **solid food** that he introduced in [5:12](../05/12.md). He identifies the one who eats **solid food** as a person who is **mature**. The point is that the people who fit this description are those who know much about God and about **good** and **evil**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Make sure that your translation fits with how you translated the previous two verses. Alternate translation: “those who run are mature ones” or “complex things are for the mature ones” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) -5:14 e3yh rc://*/ta/man/translate/figs-idiom διὰ τὴν ἕξιν 1 Here, the phrase **through habit** refers to how a person develops skills or abilities by repeating the same thing over and over again. If it would be helpful in your language, you could use a word or phrase that refers to learning by repetition. Alternate translation: “by means of repetition” or “through consistent practice” (See: [[rc://*/ta/man/translate/figs-idiom]]) +5:13 kund rc://*/ta/man/translate/figs-abstractnouns λόγου δικαιοσύνης 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the idea by using an adjective such as “righteous” or “right.” Alternate translation: “the} message about what is righteous” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +5:13 vl7k rc://*/ta/man/translate/figs-gendernotations ἐστιν 1 Although the word **he** is masculine, it refers to anyone, either male or female. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “he or she is” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +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” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) 5:14 hhzb rc://*/ta/man/translate/figs-metaphor γεγυμνασμένα 1 Here, the word **trained** is often used for how athletes practice so that their bodies become stronger and better at their sport. If it would be helpful in your language, you could use a comparable idiom or express the idea plainly. Alternate translation: “educated” or “developed” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -5:14 mq0p rc://*/ta/man/translate/translate-unknown τὰ αἰσθητήρια 1 Here, the word **senses** identifies all the ways in which people receive information about the world around them, including tasting, touching, and hearing. The author’s point here is that people can learn to tell between what is **good** and what is **evil** by using these **senses**. If it would be helpful in your language, you could use a word or phrase that refers to the part or parts of the person that experience the world around him or her. Alternate translation: “their faculties” or “themselves” (See: [[rc://*/ta/man/translate/translate-unknown]]) -6:intro nz5i 0 # Hebrews 6 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n * Exhortation: Make sure to persevere! (5:11–6:12)\n * Exhortation: God’s promise is certain (6:13–20)\n\n## Special Concepts in this Chapter\n\n### The promise to Abraham ([6:13–15](../06/13.md))\n\nIn [6:13–14](../06/13.md), the author speaks about God’s promise to Abraham. He quotes directly from [Genesis 22:17](../gen/22/17.md), but he also has in mind other times when God made similar promises to Abraham: [Genesis 12:1–3](../gen/12/01.md); [15:1–21](../gen/15/01.md); [17:1–8](../gen/17/01.md). The author’s point is that God “swore by himself,” which means that he himself guaranteed what he promised. Abraham waited for God to fulfill that promise, and God eventually did so when he gave Abraham a son and then numerous descendants. If your readers would need some of this information to understand the passage, you could include it in a footnote.\n\n### “Swearing” and the “oath”\n\nIn [6:13–18](../06/13.md), the author refers to “swearing” and using an “oath.” In this context, “swearing” by someone refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. When someone makes an “oath,” they “swear by” a person or thing that is more powerful than they are. What they are saying is that the powerful person or thing will punish them if they are lying. If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://*/tw/dict/bible/other/oath]])\n\n### The heavenly sanctuary\n\nIn [6:19–20](../06/19.md), the author first refers to the heavenly sanctuary. He will discuss this sanctuary more in the following chapters. At this point, he simply refers to how our “hope” figuratively “enters” where Jesus himself “entered”: the area “inside” the “curtain.” In the author’s culture, a sanctuary would have 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 several ways:\n\n(1)\n* the foundation\n * of repentance from dead works and\n * of faith in God,\n* teaching\n * about baptisms and\n * laying on of hands and\n * resurrection of the dead and\n * eternal judgment.\n\n(2)\n* the foundation\n * of repentance from dead works and\n * of faith in God,\n * {of} teaching\n * about baptisms and\n * laying on of hands and\n * resurrection of the dead and\n * eternal judgment.\n\n(3)\n* the foundation\n * of repentance from dead works and\n * of faith in God,\n * {of} teaching about baptisms and\n * {of} laying on of hands and\n * {of} resurrection of the dead and\n * {of} eternal judgment.\n\nSee the note at the beginning of [6:2](../06/02.md) for translation suggestions for each of these options.\n\n### Are those who “fall away” in [6:4–6](../06/04.md) truly believers?\n\nIn [6:4–5](../06/04.md), the author gives a list of things that a person can experience but then still “fall away” ([6:6](../06/06.md)). Scholars debate whether this list describes people who truly believe in Jesus and then stop believing or if it describes people who came close to believing in Jesus but then did not truly believe. Since the author focuses on how these people have experienced good things from God but then still reject Jesus, he does not clearly express whether these people are truly believers are not. If possible, focus your translation on what the people experience rather than on whether they have truly believed. -6:1 f1nk rc://*/ta/man/translate/grammar-connect-logic-result διὸ 1 # Connecting Statement:\n\nHere, the phrase **So then** introduces what the author wants his audience to do in response to the warning he gave in [5:11–14](../05/11.md). If it would be helpful in your language, you could use a word or phrase that introduces an application or inference. Alternate translation: “Because of that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -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 use a comparable metaphor or express the idea plainly. Alternate translation: “putting to the side the beginning of the message of Christ, let us take up maturity” or “focusing less on the beginning of the message of Christ, let us focus more on maturity” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -6:1 gsvd rc://*/ta/man/translate/figs-abstractnouns τὸν τῆς ἀρχῆς & λόγον 1 If your language does not use an abstract noun for the idea behind **beginning**, you could express the idea by using an adjective such as “basic” or “elementary.” Alternate translation: “the elementary message” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +6: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” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +6:1 i4xr rc://*/ta/man/translate/figs-metaphor ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, ἐπὶ τὴν τελειότητα φερώμεθα 1 Here the author speaks as if the **beginning of the message of Christ** were the starting point for a journey and as if **maturity** were the destination. He speaks in this way to encourage his audience to focus more time and energy on the destination (**maturity**) than on where they started out (**the beginning of the message**). He does not want them to replace **the beginning of the message** with what is related to **maturity**. Rather, he is exhorting them about what to focus their time and energy on. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “putting to the side the beginning of the message of Christ, let us take up maturity” or “focusing less on the beginning of the message of Christ, let us focus more on maturity” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:1 ryfa rc://*/ta/man/translate/figs-possession τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον 1 Here the author uses the possessive form to identify the parts of the **message** about **Christ** with which a person would “begin.” If it would be helpful in your language, you could express the idea in a form that is more natural. Alternate translation: “what you first learned about Christ” (See: [[rc://*/ta/man/translate/figs-possession]]) -6:1 ydpy rc://*/ta/man/translate/figs-abstractnouns ἐπὶ τὴν τελειότητα 1 If your language does not use an abstract noun for the idea behind **maturity**, you could express the idea by using an adjective such as “mature.” The idea of **maturity** could relate primarily to: (1) the audience and how they are becoming “mature.” Alternate translation: “to becoming mature people” (2) the **message** or teachings that the “mature” learn. Alternate translation: “to teachings for mature people” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -6:1 thw8 rc://*/ta/man/translate/figs-metaphor μὴ πάλιν θεμέλιον καταβαλλόμενοι 1 Here the author speaks about teaching basic things as if it were **laying** a **foundation**. He speaks in this way because the **foundation** is the first thing that a builder “lays,” and the builder soon begins to build on top of that foundation. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “not rehearsing again the simple teachings” or “not learning again the basics” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -6:1 y7ki rc://*/ta/man/translate/figs-abstractnouns μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως 1 If your language does not use abstract nouns for the ideas behind **repentance**, **works**, and **faith**, you could express the ideas in a more natural way. Alternate translation: “about repenting from doing what is dead and about believing” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +6:1 ydpy rc://*/ta/man/translate/figs-abstractnouns ἐπὶ τὴν τελειότητα 1 If your language does not use an abstract noun for the idea of **maturity**, you could express the idea by using an adjective such as “mature.” The idea of **maturity** could relate primarily to: (1) the audience and how they are becoming “mature.” Alternate translation: “to becoming mature people” (2) the **message** or teachings that the “mature” learn. Alternate translation: “to teachings for mature people” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +6:1 thw8 rc://*/ta/man/translate/figs-metaphor μὴ πάλιν θεμέλιον καταβαλλόμενοι 1 Here the author speaks about teaching basic things as if it were **laying** a **foundation**. He speaks in this way because the **foundation** is the first thing that a builder “lays,” and the builder soon begins to build on top of that foundation. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “not rehearsing again the simple teachings” or “not learning again the basics” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +6:1 y7ki rc://*/ta/man/translate/figs-abstractnouns μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως 1 If your language does not use abstract nouns for the ideas of **repentance** and **faith**, you could express the ideas in another way. Alternate translation: “about repenting from dead works and about believing” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 6:1 d5q3 rc://*/ta/man/translate/figs-personification νεκρῶν ἔργων 1 Here the author describes the **works** as if they were a **dead** person or animal. The author could describe the **works** as **dead** because: (1) they cannot accomplish anything, just like a **dead** person cannot do anything. Alternate translation: “works that accomplish nothing” (2) they lead to physical and spiritual death for the person who does them. Alternate translation: “works that lead to death” (See: [[rc://*/ta/man/translate/figs-personification]]) 6:2 s1cv rc://*/ta/man/translate/figs-infostructure βαπτισμῶν διδαχὴν, ἐπιθέσεώς τε χειρῶν, ἀναστάσεώς τε νεκρῶν, καὶ κρίματος αἰωνίου 1 Here, the **teaching** (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” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -6:2 fe8e rc://*/ta/man/translate/figs-abstractnouns βαπτισμῶν 1 If your language does not use an abstract noun for the idea behind **baptisms**, you could express the idea by using a verb such as “baptize.” Alternate translation: “about baptizing people” or “about what baptizing someone means” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 6:2 rd3q rc://*/ta/man/translate/figs-explicit βαπτισμῶν 1 Here, the word **baptisms** is plural. It could refer to: (1) different kinds of **baptisms** that people knew about. See the discussion about “John’s baptism” in [Acts 19:1–7](../act/19/01.md) for an example of different kinds of **baptisms**. Alternate translation: “about various baptisms” or “different kinds of baptisms” (2) many different kinds of washing rituals. Alternate translation: “about washings” or “about kinds of washing” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:2 srvc rc://*/ta/man/translate/figs-explicit ἐπιθέσεώς & χειρῶν 1 Here, the 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” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:2 xww5 rc://*/ta/man/translate/figs-possession ἐπιθέσεώς & χειρῶν ἀναστάσεώς τε νεκρῶν 1 Here the author uses the possessive form to speak about how a person “lays” their **hands** on someone else and about how the **dead** will “resurrect.” If it would be helpful in your language, you could use a more natural form. Alternate translation: “laying hands on others and the dead resurrecting” (See: [[rc://*/ta/man/translate/figs-possession]]) -6:2 qdfn rc://*/ta/man/translate/figs-abstractnouns ἀναστάσεώς & νεκρῶν, καὶ κρίματος αἰωνίου 1 If your language does not use abstract nouns for the ideas behind **resurrection** and **judgment**, you could express the idea by using verbs such as “resurrect” and “judge.” Alternate translation: “the dead resurrecting and God eternally judging” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 6:2 tfu3 rc://*/ta/man/translate/figs-nominaladj νεκρῶν 1 The author is using the adjective **dead** as a noun in order to refer to all people who are **dead**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “of the dead people” or “of the corpses” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) 6:2 g1ke rc://*/ta/man/translate/figs-explicit κρίματος αἰωνίου 1 Here, the phrase **eternal judgment** could identify a **judgment** that: (1) has **eternal** validity or consequences. In other words, what God decides in this **judgment** will never change. Alternate translation: “judgment that leads to eternal destiny” (2) happens at the end of this time and at the beginning of the **eternal** time. In other words, the **eternal judgment** is God’s last **judgment** when he renews the creation. Alternate translation: “final judgment” or “God’s last judgment” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:3 xut9 rc://*/ta/man/translate/writing-pronouns τοῦτο ποιήσομεν 1 Here, the word **this** refers back to [6:1](../06/01.md), where the author exhorted his audience: “let us go forward to maturity.” If 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” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -6:3 yo9q rc://*/ta/man/translate/figs-idiom ἐάνπερ ἐπιτρέπῃ ὁ Θεός 1 Here, the phrase **if God permits** is the proper way to indicate that God is in control of what will happen. The phrase implies that it is likely that God will “permit” what the author wants to **do**. If it would be helpful in your language, you could use a comparable expression that acknowledges that God is in control. Alternate translation: “God willing” or “as long as that is what God wants” (See: [[rc://*/ta/man/translate/figs-idiom]]) +6:3 yo9q rc://*/ta/man/translate/figs-explicit ἐάνπερ ἐπιτρέπῃ ὁ Θεός 1 Here, the phrase **if God permits** is a proper way to indicate that God is in control of what will happen. The phrase implies that it is likely that God will “permit” what the author wants to **do**. If it would be helpful in your language, you could use a comparable expression that acknowledges that God is in control. Alternate translation: “God willing” or “as long as that is what God wants” (See: [[rc://*/ta/man/translate/figs-explicit]]) 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” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 6:4 r14x rc://*/ta/man/translate/figs-infostructure ἀδύνατον γὰρ τοὺς 1 Here, the word **impossible** goes with the phrase “to restore {them} again” in [6:6](../06/06.md). If it would be helpful in your language, you could move **{it is} impossible** to verse 6. If you do this, make sure that you also follow the infostructure note on verse 6. Alternate translation: “For consider the ones” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 6:4 e7px rc://*/ta/man/translate/figs-metaphor τοὺς ἅπαξ φωτισθέντας 1 Here the author speaks of receiving and understanding the good news as if it were light shining on a person. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “for those who once understood the message about the Messiah” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -6:4 e2e6 rc://*/ta/man/translate/figs-activepassive τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who were **enlightened** rather than focusing on the person doing the “enlightening.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “for those whom God has once enlightened, and who tasted” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -6:4 l5mc rc://*/ta/man/translate/figs-metaphor γευσαμένους & τῆς δωρεᾶς τῆς ἐπουρανίου 1 Here the author speaks as if **the heavenly gift** were food that people could “taste.” He speaks in this way to show that these people experienced **the heavenly gift** as much as a person who eats food truly experiences that food. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “had experience of the heavenly gift” or “participated in the heavenly gift” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -6:4 ysas rc://*/ta/man/translate/figs-explicit τῆς δωρεᾶς τῆς ἐπουρανίου 1 Here, the phrase **the heavenly gift** identifies what God gives to those who believe in Jesus. This includes new life and forgiveness of sins. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “of God’s gift of new life” or “of God’s gifts from heaven” (See: [[rc://*/ta/man/translate/figs-explicit]]) +6:4 e2e6 rc://*/ta/man/translate/figs-activepassive τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who were **enlightened** rather than on the person doing the enlightening. If you must state who did the action, the author implies that God did it. Alternate translation: “for those whom God has once enlightened, and who tasted” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +6:4 l5mc rc://*/ta/man/translate/figs-metaphor γευσαμένους & τῆς δωρεᾶς τῆς ἐπουρανίου 1 Here the author speaks as if **the heavenly gift** were food that people could “taste.” He speaks in this way to show that these people experienced **the heavenly gift** as much as a person who eats food truly experiences that food. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “had experience of the heavenly gift” or “participated in the heavenly gift” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:4 d2lp rc://*/ta/man/translate/figs-possession μετόχους γενηθέντας Πνεύματος Ἁγίου 1 Here the author uses the possessive form to indicate that these people “share” the **Holy Spirit**. This form means that the people whom the author is speaking about were among the group of people who received the **Holy Spirit**. If it would be helpful in your language, you could use a form that makes meaning clearer. Alternate translation: “received the Holy Spirit along with other believers” or “participated in the Holy Spirit” (See: [[rc://*/ta/man/translate/figs-possession]]) 6:5 vp46 rc://*/ta/man/translate/figs-metaphor γευσαμένους 1 Here the author again uses the word **tasted** figuratively. Express the meaning the same way you did in the previous verse ([6:4](../06/04.md)). Alternate translation: “who had experience of” or “who participated in” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:5 vf2t rc://*/ta/man/translate/figs-possession δυνάμεις & μέλλοντος αἰῶνος 1 Here the author uses the possessive form to indicate that the **powers** will be fully experienced in **the age to come**. If it would be helpful in your language, you could use a word or phrase that makes the idea clear. Alternate translation: “the powers that belong to the age to come” or “the powers that will be experienced in the age to come” (See: [[rc://*/ta/man/translate/figs-possession]]) -6:5 tw1u rc://*/ta/man/translate/figs-abstractnouns δυνάμεις & μέλλοντος αἰῶνος 1 If your language does not use an abstract noun for the idea behind **powers**, you could express the idea in another way. The **powers** could refer to: (1) what God will do, sometimes through other people, for those who believe. Alternate translation: “what God will do powerfully in the age to come” (2) how people can do “powerful” things. Alternate translation: “the powerful things that people will do in the age to come” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -6:5 virg rc://*/ta/man/translate/figs-idiom μέλλοντος αἰῶνος 1 Here, the phrase **the age to come** refers to the time during and after which God will make people alive again and renew everything that he created. This **age** begins when Jesus comes back. If it would be helpful in your language, you could use a phrase that makes that meaning clear. Alternate translation: “of the time when Jesus comes back” (See: [[rc://*/ta/man/translate/figs-idiom]]) +6:5 tw1u rc://*/ta/man/translate/figs-abstractnouns δυνάμεις & μέλλοντος αἰῶνος 1 If your language does not use an abstract noun for the idea of **powers**, you could express the idea in another way. The **powers** could refer to: (1) what God will do, sometimes through other people, for those who believe. Alternate translation: “what God will do powerfully in the age to come” (2) how people can do “powerful” things. Alternate translation: “the powerful things that people will do in the age to come” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 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” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -6:6 y24v rc://*/ta/man/translate/figs-metaphor παραπεσόντας 1 Here the author speaks of how people reject how they used to believe in Jesus as if they were walking on a path and then **fell away** from it. He speaks in this way to emphasize how significant it is when a person stops believing in Jesus. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “who deserted Christ” or “who stopped believing the good news” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -6:6 l8nx rc://*/ta/man/translate/figs-abstractnouns εἰς μετάνοιαν 1 If your language does not use an abstract noun for the idea behind **repentance**, you could express the idea by using a verb such as “repent.” Alternate translation: “so that they repent” or “so that they return” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +6:6 y24v rc://*/ta/man/translate/figs-metaphor παραπεσόντας 1 Here the author speaks of how people reject how they used to believe in Jesus as if they were walking on a path and then have **fallen away** from it. He speaks in this way to emphasize how significant it is when a person stops believing in Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “who deserted Christ” or “who stopped believing the good news” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:6 dj3g rc://*/ta/man/translate/figs-metaphor ἀνασταυροῦντας 1 Here the author speaks as if those who have **fallen away** are **crucifying** Jesus. He speaks in this way to indicate how bad “falling away” really is. If it would be helpful in your language, you could use an analogy or some other comparable form. Alternate translation: “since it is as if they are crucifying again” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -6:6 up5c rc://*/ta/man/translate/translate-unknown ἀνασταυροῦντας 1 Here, the word translated **they are crucifying again** could refer to: (1) causing the Son to undergo crucifixion a second time. Alternate translation: “since they are re-crucifying” (2) nailing the Son “up” on the cross. Alternate translation: “since they are nailing up on the cross” (See: [[rc://*/ta/man/translate/translate-unknown]]) +6:6 up5c rc://*/ta/man/translate/figs-explicit ἀνασταυροῦντας 1 Here, the word translated **they are crucifying again** could refer to: (1) causing the Son to undergo crucifixion a second time. Alternate translation: “since they are re-crucifying” (2) nailing the Son “up” on the cross. Alternate translation: “since they are nailing up on the cross” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:6 jkue rc://*/ta/man/translate/figs-explicit ἀνασταυροῦντας ἑαυτοῖς 1 Here, the phrase **for themselves** could mean that: (1) they are acting to benefit themselves only. Alternate translation: “since they are crucifying again for their own benefit” (2) they do these things **themselves**. Alternate translation: “since they themselves are crucifying again” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:6 y47b rc://*/ta/man/translate/guidelines-sonofgodprinciples τὸν Υἱὸν τοῦ Θεοῦ 1 The phrase **Son of God** is an important title for Jesus that describes his relationship to God the Father. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) -6:6 ldgx rc://*/ta/man/translate/translate-unknown παραδειγματίζοντας 1 Here, the word translated **exposing {him} to public shame** refers to punishing someone in **public** so that the person experiences **shame** and so that other people look down on the person. If it would be helpful in your language, you could use a comparable word or phrase. Alternate translation: “shaming him publicly” or “insulting him in front of people” (See: [[rc://*/ta/man/translate/translate-unknown]]) 6:7 wz7w rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an example that uses farming language to illustrate two ways in which a person could respond to the good news. If it would be helpful in your language, you could use a word or phrase that introduces an example, or you could leave **For** untranslated. Alternate translation: “For example,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 6:7 p4tf rc://*/ta/man/translate/figs-personification γῆ & ἡ πιοῦσα τὸν ἐπ’ αὐτῆς ἐρχόμενον πολλάκις ὑετόν, καὶ τίκτουσα βοτάνην εὔθετον, ἐκείνοις δι’ οὓς καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας ἀπὸ τοῦ Θεοῦ 1 Throughout this verse, the author speaks of **land** as if it could “drink,” “produce,” and “share.” This was a natural way to express how **land** relates to crops and rain in the author’s culture. Use a natural way in your language to refer to how **land** is involved in the farming process. Alternate translation: “a land that absorbs the rain that often falls on it and on which grows useful vegetation for those for whom it is also cultivated receives a blessing from God” (See: [[rc://*/ta/man/translate/figs-personification]]) -6:7 r32n rc://*/ta/man/translate/figs-idiom τὸν ἐπ’ αὐτῆς ἐρχόμενον πολλάκις ὑετόν 1 Here the author refers to how **rain** falls from clouds onto the **land**. Use a phrase that refers to this process naturally in your language. Alternate translation: “the rain that often falls from the sky” (See: [[rc://*/ta/man/translate/figs-idiom]]) 6:7 h5iq rc://*/ta/man/translate/translate-unknown βοτάνην εὔθετον 1 Here, the phrase **useful vegetation** refers to plants that grow on the **land** and that benefit people. They could be plants that people eat, or they could be plants that people use for other purposes. If it would be helpful in your language, you could use a word or phrase that refers to plants that people use. Alternate translation: “helpful crops” or “edible plants” (See: [[rc://*/ta/man/translate/translate-unknown]]) -6:7 da68 rc://*/ta/man/translate/figs-activepassive καὶ γεωργεῖται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the land that is **cultivated** rather than focusing on the people doing the “cultivating.” If you must state who did the action, you could refer to farmers or people in general. Alternate translation: “farmers cultivate it” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -6:7 qq1x rc://*/ta/man/translate/figs-abstractnouns μεταλαμβάνει εὐλογίας ἀπὸ τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea behind **blessing**, you could express the idea by using a verb such as “bless.” Alternate translation: “is blessed by God” or “is one that God blesses” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +6:7 da68 rc://*/ta/man/translate/figs-activepassive καὶ γεωργεῖται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the land that is **cultivated** rather than on the people doing the cultivating. If you must state who did the action, you could refer to farmers or people in general. Alternate translation: “farmers cultivate it” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +6:7 qq1x rc://*/ta/man/translate/figs-abstractnouns μεταλαμβάνει εὐλογίας ἀπὸ τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **blessing**, you could express the idea by using a verb such as “bless.” Alternate translation: “is blessed by God” or “is one that God blesses” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 6:8 pyps rc://*/ta/man/translate/grammar-connect-condition-hypothetical ἐκφέρουσα 1 Here, the word **producing** introduces what must be true about the land for it to be **close to a curse** and eventually “burned.” In many languages, this idea can be expressed with a conditional form. If it would be helpful in your language, you could use a form that indicates that the word **producing** introduces the condition or situation in which the rest of the sentence would be true. Alternate translation: “if it produces” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) 6:8 m2jv rc://*/ta/man/translate/figs-doublet ἀκάνθας καὶ τριβόλους 1 Here, the words **thorns** and **thistles** mean almost the same thing. The quotation uses both words to emphasize that the field grows only plants that have no use and may hurt people. If the repetition would be confusing, or if you do not have two words that express this particular meaning, you could use one word or phrase here. Alternate translation: “weeds only” or “only plants with thorns” (See: [[rc://*/ta/man/translate/figs-doublet]]) -6:8 pp48 rc://*/ta/man/translate/figs-idiom κατάρας ἐγγύς 1 Here, the phrase **close to a curse** is a short way to express the idea that: (1) the land will receive a **curse** soon. Alternate translation: “about to be cursed” (2) the land may possibly receive a **curse**. Alternate translation: “in danger of being cursed” or “may be cursed” (See: [[rc://*/ta/man/translate/figs-idiom]]) -6:8 sgzj rc://*/ta/man/translate/figs-abstractnouns κατάρας 1 If your language does not use an abstract noun for the idea behind **curse**, you could express the idea by using a verb such as “curse.” If you need to state who does the “cursing,” the author implies that God does it, just like he performed the “blessing” in the previous verse. Alternate translation: “being cursed by God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -6:8 a2bk rc://*/ta/man/translate/figs-idiom ἧς τὸ τέλος εἰς καῦσιν 1 Here, the phrase **the end of which {is} for burning** indicates what will finally happen to the land. Use a phrase that refers to the final destiny of something. Alternate translation: “its final destiny is to be burned” or “and eventually it will be burned” (See: [[rc://*/ta/man/translate/figs-idiom]]) +6:8 pp48 rc://*/ta/man/translate/figs-explicit κατάρας ἐγγύς 1 Here the author could be using the phrase **close to a curse** to express the idea that: (1) the land will receive a **curse** soon. Alternate translation: “about to be cursed” (2) the land may possibly receive a **curse**. Alternate translation: “in danger of being cursed” or “may be cursed” (See: [[rc://*/ta/man/translate/figs-explicit]]) +6:8 a2bk rc://*/ta/man/translate/figs-explicit ἧς τὸ τέλος εἰς καῦσιν 1 Here, the phrase **the end of which {is} for burning** indicates what will finally happen to the land. Use a phrase that refers to the final destiny of something. Alternate translation: “its final destiny is to be burned” or “and eventually it will be burned” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:8 eb6p rc://*/ta/man/translate/writing-pronouns ἧς 1 Here, the word **which** could refer to: (1) the “land,” which the author mentioned in [6:7](../06/07.md). Alternate translation: “of which land” (2) the **curse**. This would mean that the final result of the curse is that the land is “burned.” Alternate translation: “of which curse” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -6:8 vkus rc://*/ta/man/translate/figs-explicit εἰς καῦσιν 1 In the author’s culture, people would “burn” a field to destroy the plants that were growing on it. That way, they could start fresh with a field that did not have any weeds or other bad plants growing on it. If it would be helpful in your language, you could make what **burning** refers to explicit. Alternate translation: “is for burning all its vegetation” or “is for someone to burn everything on it” (See: [[rc://*/ta/man/translate/figs-explicit]]) +6:8 vkus rc://*/ta/man/translate/figs-explicit εἰς καῦσιν 1 In the author’s culture, people would burn a field to destroy the plants that were growing on it. That way, they could start fresh with a field that did not have any weeds or other bad plants growing on it. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “is for burning all its vegetation” or “is for someone to burn everything on it” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:9 sb4a rc://*/ta/man/translate/figs-exclusive πεπείσμεθα & λαλοῦμεν 1 Here the author uses the first person plural (**we**), but he is referring only to himself. If it would be helpful in your language, you could use a form that more naturally refers to the author. Alternate translation: “I myself am convinced … I speak” (See: [[rc://*/ta/man/translate/figs-exclusive]]) -6:9 nwh7 rc://*/ta/man/translate/figs-activepassive πεπείσμεθα 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on himself, who is **convinced**, rather than focusing on what has **convinced** him. Alternate translation: “we are confident” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -6:9 jt3k rc://*/ta/man/translate/figs-explicit τὰ κρείσσονα καὶ 1 Here the author does not clarify what he is comparing the audience to when he says that he is convinced of **things {that are} better**. He implies they are doing **better** than the people he mentioned in [6:4–6](../06/04.md), the people who have stopped believing in the gospel and have “fallen away.” If it would be helpful in your language, you could make the comparison explicit. Alternate translation: “of things that are better than those who have fallen away and that” or “that you are doing better than the people in my warning, and that you have all things that” (See: [[rc://*/ta/man/translate/figs-explicit]]) -6:9 bs61 rc://*/ta/man/translate/figs-idiom ἐχόμενα σωτηρίας 1 Here, the things that **are accompanying salvation** are everything that a person has and experiences when God saves them. These include having the Holy Spirit, growing in faith and knowledge, and experiencing God’s blessing. If it would be helpful in your language, you could use a phrase that refers to everything that goes with being saved. Alternate translation: “have to do with salvation” or “that go along with salvation” (See: [[rc://*/ta/man/translate/figs-idiom]]) -6:9 npu2 rc://*/ta/man/translate/figs-abstractnouns ἐχόμενα σωτηρίας 1 If your language does not use an abstract noun for the idea behind **salvation**, you could express the idea by using a verb such as “save” or “rescue.” Alternate translation: “that come when God saves you” or “are experienced when God rescues someone” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +6:9 nwh7 rc://*/ta/man/translate/figs-activepassive πεπείσμεθα 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on how he is **convinced** rather than on what has **convinced** him. Alternate translation: “we are confident” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +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” (See: [[rc://*/ta/man/translate/figs-explicit]]) +6:9 bs61 rc://*/ta/man/translate/figs-explicit ἐχόμενα σωτηρίας 1 Here, the things that **are accompanying salvation** are everything that a person has and experiences when God saves them. These include having the Holy Spirit, growing in faith and knowledge, and experiencing God’s blessing. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “have to do with salvation” or “that go along with salvation” (See: [[rc://*/ta/man/translate/figs-explicit]]) +6:9 npu2 rc://*/ta/man/translate/figs-abstractnouns ἐχόμενα σωτηρίας 1 If your language does not use an abstract noun for the idea of **salvation**, you could express the idea by using a verb such as “save” or “rescue.” Alternate translation: “that come when God saves you” or “are experienced when God rescues someone” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 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” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 6:9 jou5 rc://*/ta/man/translate/writing-pronouns οὕτως 1 Here, the word **thus** refers back to the warnings that the author has given in [5:11–6:8](../05/11.md). If it would be helpful in your language, you could make what **thus** refers to explicit. Alternate translation: “with words of warning” or “such warnings” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 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” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -6:10 t2hb rc://*/ta/man/translate/figs-litotes οὐ & ἄδικος ὁ Θεὸς, ἐπιλαθέσθαι 1 The phrase **not unjust** is a negative understatement that emphasizes how “just” God is. If this is confusing in your language, you could express the meaning positively. If you do, you may need to negate **forget**. Alternate translation: “God is very just, to remember” or “God is just, to remember” (See: [[rc://*/ta/man/translate/figs-litotes]]) -6:10 puu1 rc://*/ta/man/translate/figs-explicit ἐπιλαθέσθαι 1 Here, the word **forget** does not mean simply that a person does not remember something. It also includes how a person will not consider or include something that they have “forgotten.” If it would be helpful in your language, you could use a word or phrase that refers to how a person “overlooks” or “fails to include” something. Alternate translation: “to ignore” or “to pass over” (See: [[rc://*/ta/man/translate/figs-explicit]]) -6:10 gzvj rc://*/ta/man/translate/figs-abstractnouns τοῦ ἔργου ὑμῶν, καὶ τῆς ἀγάπης ἧς 1 If your language does not use abstract nouns for the ideas behind **work** and **love**, you could express the ideas by using verbs such as “do” and “love.” Alternate translation: “what you do and the way that you love, which” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -6:10 vljf rc://*/ta/man/translate/translate-unknown ἐνεδείξασθε 1 Here, people who have **demonstrated** something prove or show that it is true. The author tells his audience that they have “proved” or “shown” that they have **love**. If it would be helpful in your language, you could use a word or phrase that makes the idea clearer. Alternate translation: “you have shown” (See: [[rc://*/ta/man/translate/translate-unknown]]) +6:10 t2hb rc://*/ta/man/translate/figs-litotes οὐ & ἄδικος ὁ Θεὸς, ἐπιλαθέσθαι 1 The phrase **not unjust** is a negative understatement that emphasizes how “just” God is. If it would be helpful in your language, you could express the meaning positively. If you do, you may need to negate **forget**. Alternate translation: “God is very just to remember” or “God is just to remember” (See: [[rc://*/ta/man/translate/figs-litotes]]) +6:10 gzvj rc://*/ta/man/translate/figs-abstractnouns τῆς ἀγάπης 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea in another way. Alternate translation: “the way that you love” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 6:10 r9xx rc://*/ta/man/translate/figs-metonymy εἰς τὸ ὄνομα αὐτοῦ 1 Here, the word **name** refers to a person’s reputation or honor. In other words, “serving the saints” is something that is “toward God’s name,” which means that it brings him honor. If it would be helpful in your language, you could express the idea plainly. Alternate translation: “with regard to his honor” or “that glorifies God” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 6:10 szt0 rc://*/ta/man/translate/figs-explicit διακονήσαντες τοῖς ἁγίοις καὶ διακονοῦντες 1 Here, the ones who **serve** are the audience. The author’s point is that they served **the saints** in the past, and they are still serving **the saints** in the present. If it would be helpful in your language, you could make these ideas more explicit. Alternate translation: “since you have served the saints in the past and even now” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:11 j7f5 rc://*/ta/man/translate/figs-exclusive ἐπιθυμοῦμεν 1 Here the author uses the first person plural (**we**), but he is referring only to himself. If it would be helpful in your language, you could use a form that more naturally refers to the author. Alternate translation: “I long for” (See: [[rc://*/ta/man/translate/figs-exclusive]]) -6:11 k4si rc://*/ta/man/translate/translate-unknown ἐνδείκνυσθαι 1 Here, just as in [6:10](../06/10.md), people who **demonstrate** something prove or show that it is true. The author wants his audience to “prove” or “show” that they have **diligence**. If it would be helpful in your language, you could use a word or phrase that makes the idea clearer. Alternate translation: “to show” (See: [[rc://*/ta/man/translate/translate-unknown]]) 6:11 abfz rc://*/ta/man/translate/figs-explicit τὴν αὐτὴν & σπουδὴν 1 Here the author could want the audience to have **diligence** that is **the same** as: (1) the **diligence** that they have shown in the past. Alternate translation: “consistent diligence” (2) how they have “demonstrated” love (see [6:10](../06/10.md)). Alternate translation: “diligence, just as you demonstrate love,” (See: [[rc://*/ta/man/translate/figs-explicit]]) -6:11 i2yc rc://*/ta/man/translate/figs-abstractnouns τὴν αὐτὴν & σπουδὴν, πρὸς τὴν πληροφορίαν τῆς ἐλπίδος 1 If your language does not use abstract nouns for the ideas behind **diligence**, **assurance**, and **hope**, you could express the ideas in another way. Alternate translation: “that you strive diligently to be fully assured of what you hope for” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +6:11 i2yc rc://*/ta/man/translate/figs-abstractnouns τὴν αὐτὴν & σπουδὴν, πρὸς τὴν πληροφορίαν τῆς ἐλπίδος 1 If your language does not use abstract nouns for the ideas of **diligence**, **assurance**, and **hope**, you could express the ideas in another way. Alternate translation: “that you strive diligently to be fully assured of what you hope for” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 6:11 uwj3 rc://*/ta/man/translate/figs-possession πρὸς τὴν πληροφορίαν τῆς ἐλπίδος 1 Here the author uses the possessive form to speak about **full assurance** that concerns **hope**. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “toward becoming fully assured of your hope” (See: [[rc://*/ta/man/translate/figs-possession]]) 6:11 xfy1 rc://*/ta/man/translate/figs-explicit ἄχρι τέλους 1 Here, the phrase **the end** could refer to: (1) the **end** of the audience’s lives. Alternate translation: “until your lives end” (2) the **end** of the current time period, which would be when Jesus comes back. Alternate translation: “until the end of the age” or “until Jesus comes back” (See: [[rc://*/ta/man/translate/figs-explicit]]) 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” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -6:12 x9zn rc://*/ta/man/translate/figs-ellipsis μιμηταὶ δὲ 1 This phrase leaves out some words that many languages might need to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “but so that you might become imitators” or “but become imitators” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -6:12 yrh2 rc://*/ta/man/translate/figs-abstractnouns τῶν διὰ πίστεως καὶ μακροθυμίας, κληρονομούντων 1 If your language does not use abstract nouns for the ideas behind **faith** and **patience**, you could express the idea by using verbs or adverbs. Alternate translation: “of those who, by means of how they believed and were patient, are inheriting” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -6:12 q8ry rc://*/ta/man/translate/figs-metaphor τῶν διὰ πίστεως καὶ μακροθυμίας, κληρονομούντων τὰς ἐπαγγελίας 1 Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that believers receive the **promises** from God. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “of those to whom, because of their faith and patience, God is giving the promises” or “of those who by faith and patience are obtaining the promises” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +6:12 x9zn rc://*/ta/man/translate/figs-ellipsis μιμηταὶ δὲ 1 The author is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, you could supply these words from the first half of the sentence. Alternate translation: “but so that you might become imitators” or “but become imitators” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +6:12 yrh2 rc://*/ta/man/translate/figs-abstractnouns τῶν διὰ πίστεως καὶ μακροθυμίας, κληρονομούντων 1 If your language does not use abstract nouns for the ideas of **faith** and **patience**, you could express the idea by using verbs or adverbs. Alternate translation: “of those who, by means of how they believed and were patient, are inheriting” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +6:12 q8ry rc://*/ta/man/translate/figs-metaphor τῶν διὰ πίστεως καὶ μακροθυμίας, κληρονομούντων τὰς ἐπαγγελίας 1 Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that believers receive the **promises** from God. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “of those to whom, because of their faith and patience, God is giving the promises” or “of those who by faith and patience are obtaining the promises” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:12 mrbc rc://*/ta/man/translate/figs-metonymy τὰς ἐπαγγελίας 1 Here, the word **promises** refers to the contents of the **promises**, or what God has “promised” to give. If it would be helpful in your language, you could clarify that the author is referring to the contents of these **promises**. Alternate translation: “the things from God’s promises” or “the things that God has promised” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -6:12 eydr rc://*/ta/man/translate/figs-abstractnouns τὰς ἐπαγγελίας 1 If your language does not use an abstract noun for the idea behind **promises**, you could express the idea by using a verb such as “promise” or “pledge.” Alternate translation: “what God has pledged” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 6:13 afl4 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces more explanation about the “promises” that the author mentioned in the previous verse ([6:21](../06/21.md)). If it would be helpful in your language, you could use a word that introduces explanation, or you could leave **For** untranslated. Alternate translation: “In fact,” or “Now I will tell you more about these promises:” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 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” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) 6:13 c8ip rc://*/ta/man/translate/grammar-connect-time-simultaneous ἐπαγγειλάμενος 1 Here, the words **having promised** refer to something that takes place at the same time as when God **swore by himself**. If it would be helpful in your language, you could make the relationship between these two actions more explicit. Alternate translation: “at the time when he promised” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]]) 6:13 e3mt rc://*/ta/man/translate/writing-pronouns εἶχεν 1 Here, the word **he** refers back to **God**, not to **Abraham**. If it would be helpful in your language, you could make explicit that the pronoun refers to God. Alternate translation: “God had” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 6:13 p1sg rc://*/ta/man/translate/figs-explicit ἐπεὶ κατ’ οὐδενὸς εἶχεν μείζονος ὀμόσαι, ὤμοσεν καθ’ ἑαυτοῦ 1 In the author’s culture, people often **swore by** someone else. The other person needed to be someone important and powerful enough to guarantee or enforce what the person who **swore** promised to do. Often people would **swear** by God, since he always is important and powerful enough to guarantee or enforce what was sworn. If it would be helpful in your language, you could make the practice of “swearing by” someone more explicit. Alternate translation: “since he wanted to guarantee that promise by swearing by someone greater, swore by himself (since there is no one greater than him)” (See: [[rc://*/ta/man/translate/figs-explicit]]) -6:13 i5or rc://*/ta/man/translate/figs-explicit μείζονος 1 Here, the word **greater** specifically identifies someone who has more power or authority than another person. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “with greater power” or “with more authority” (See: [[rc://*/ta/man/translate/figs-explicit]]) -6:14 ymh2 rc://*/ta/man/translate/writing-quotations λέγων 1 Here the author quotes what God said to Abraham. These words are recorded in [Genesis 22:17](../gen/22/17.md). Since the author introduces this quotation as words that God said to Abraham, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify the quotation. Alternate translation: “promising” (See: [[rc://*/ta/man/translate/writing-quotations]]) -6:14 wd6t rc://*/ta/man/translate/figs-quotations λέγων, εἰ μὴν εὐλογῶν, εὐλογήσω σε, καὶ πληθύνων, πληθυνῶ σε 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “saying that he would most certainly bless Abraham and multiply him.” (See: [[rc://*/ta/man/translate/figs-quotations]]) +6:14 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” (See: [[rc://*/ta/man/translate/writing-quotations]]) 6:14 ccpr εἰ μὴν 1 Here God uses emphatic language to show that he will **most certainly** do what he is promising to do. Use a form in your language that emphasizes God’s promise to **bless** and **multiply** Abraham. Alternate translation: “surely” or “without doubt” 6:14 fauw rc://*/ta/man/translate/figs-yousingular σε -1 Because God is speaking to one person (Abraham), **you** is singular here. (See: [[rc://*/ta/man/translate/figs-yousingular]]) -6:14 n47a rc://*/ta/man/translate/figs-idiom πληθύνων, πληθυνῶ σε 1 Here God speaks as if he would **multiply** Abraham to make many other “Abrahams.” This phrase refers to how God will cause Abraham to have many children, grandchildren, and so on. If it would be helpful in your language, you could use a word or phrase that refers to having many descendants. Alternate translation: “give you many offspring” or “make you the ancestor of many people” (See: [[rc://*/ta/man/translate/figs-idiom]]) +6:14 n47a rc://*/ta/man/translate/figs-metaphor πληθύνων, πληθυνῶ σε 1 Here God speaks as if he would **multiply** Abraham to make many other “Abrahams.” This phrase refers to how God will cause Abraham to have many children, grandchildren, and so on. If it would be helpful in your language, you could use a word or phrase that refers to having many descendants. Alternate translation: “give you many offspring” or “make you the ancestor of many people” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:15 f3cs rc://*/ta/man/translate/figs-explicit οὕτως 1 Here, the phrase **in this way** could refer back to: (1) how God guaranteed what he promised (see [6:13–14](../06/13.md)). Alternate translation: “as God promised” (2) how Abraham had “faith and patience” (see [6:12](../06/12.md)). Alternate translation: “as one who had faith and patience” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:15 li7e rc://*/ta/man/translate/figs-explicit μακροθυμήσας 1 Here the author refers to how Abraham was 75 years old when God first made the **promise** to him (see [Genesis 12:1–4](../gen/12/01.md)), and he was 100 years old when Sarah gave birth to his son Isaac (see [Genesis 21:1–5](../gen/21/01.md). So, Abraham **patiently waited** for 25 years before God gave him what he had promised. If it would be helpful in your language, you could use a footnote to give this background information, or you could include some short extra information in your translation. Alternation translation: “having patiently waited for 25 years” (See: [[rc://*/ta/man/translate/figs-explicit]]) -6:15 aefm rc://*/ta/man/translate/translate-unknown ἐπέτυχεν 1 Here, the phrase **he obtained** refers to how he received the **promise**. It does not mean that he took the **promise** for himself. If it would be helpful in your language, you could translate this phrase like you translated “inheriting the promises” in [6:12](../06/12.md). Alternate translation: “he received” (See: [[rc://*/ta/man/translate/translate-unknown]]) 6:15 pw9h rc://*/ta/man/translate/figs-metonymy τῆς ἐπαγγελίας 1 Here, the word **promise** refers to the contents of the **promise**, or what God has “promised” to give. If it would be helpful in your language, you could clarify that the author is referring to the contents of this **promise**. Alternate translation: “the things from God’s promise” or “the things that God promised” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -6:15 ky28 rc://*/ta/man/translate/figs-abstractnouns τῆς ἐπαγγελίας 1 If your language does not use an abstract noun for the idea behind **promise**, you could express the idea by using a verb such as “promise” or “pledge.” Alternate translation: “what God pledged” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 6:16 ib90 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces further explanation of how “swearing” by someone works (see [6:13](../06/13.md) especially). If it would be helpful in your language, you could express the idea with a comparable word or phrase. Alternate translation: “About swearing,” or “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -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 non-gendered word or refer to both genders. Alternate translation: “men and women” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +6:16 vri2 rc://*/ta/man/translate/figs-gendernotations ἄνθρωποι 1 Although **men** is masculine, the author is using it to all people, both men and women. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “men and women” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 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” (See: [[rc://*/ta/man/translate/figs-explicit]]) -6:16 k4tz rc://*/ta/man/translate/figs-explicit τοῦ μείζονος 1 Here, the word **greater** specifically identifies someone who has more power or authority than another person. If it would be helpful in your language, you could make what **greater** identifies more explicit. Alternate translation: “one with greater power” or “one with more authority” (See: [[rc://*/ta/man/translate/figs-explicit]]) -6:16 mxrh rc://*/ta/man/translate/figs-idiom πάσης αὐτοῖς ἀντιλογίας πέρας, εἰς βεβαίωσιν ὁ ὅρκος 1 Here the author uses technical language related to **disputes** and the law courts. The word **end** refers to a final decision end point, while the word **confirmation** refers to how something is backed up and proved to be true by evidence or, here, an **oath**. If it would be helpful in your language, you could use comparable words or express the idea in a more natural way. Alternate translation: “the conclusion of all their disputes is the oath that closes the issue” or “the oath confirms that a dispute has ended” (See: [[rc://*/ta/man/translate/figs-idiom]]) -6:16 pqcw rc://*/ta/man/translate/figs-abstractnouns πάσης αὐτοῖς ἀντιλογίας πέρας, εἰς βεβαίωσιν 1 If your language does not use abstract nouns for the ideas behind **end**, **disputes**, and **confirmation**, you could express the ideas in more natural ways. Alternate translation: “what confirms that people have stopped disputing” or “what certainly finishes anything that people are arguing about” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +6:16 mxrh rc://*/ta/man/translate/figs-explicit πάσης αὐτοῖς ἀντιλογίας πέρας, εἰς βεβαίωσιν ὁ ὅρκος 1 Here the author uses technical language related to **disputes** and the law courts. The word **end** refers to a final decision, while the word **confirmation** refers to how something is backed up and proved to be true by evidence or, here, an **oath**. If it would be helpful in your language, you could express the idea in another day. Alternate translation: “the conclusion of all their disputes is the oath that closes the issue” or “the oath confirms that a dispute has ended” (See: [[rc://*/ta/man/translate/figs-explicit]]) +6:16 pqcw rc://*/ta/man/translate/figs-abstractnouns πάσης αὐτοῖς ἀντιλογίας πέρας, εἰς βεβαίωσιν 1 If your language does not use an abstract noun for the idea of **confirmation**, you could express the same idea in another way. Alternate translation: “what confirms the end of all disputes to them” or “what certainly finishes anything that people are disputing about” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 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” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 6:17 dw5n rc://*/ta/man/translate/figs-infostructure περισσότερον & ἐπιδεῖξαι 1 Here, the phrase **even more** modifies **to show**. If it would be helpful in your language, you could rearrange the elements in this sentence to make clearer what **even more** modifies. Alternate translation: “to show even more” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -6:17 rpv9 rc://*/ta/man/translate/figs-metaphor τοῖς κληρονόμοις τῆς ἐπαγγελίας 1 Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that believers receive the **promise** from God. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “to those who were to receive the promise” or “to the recipients of the promise” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +6:17 rpv9 rc://*/ta/man/translate/figs-metaphor τοῖς κληρονόμοις τῆς ἐπαγγελίας 1 Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He means that believers receive the **promise** from God, even though God does not die. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to those who were to receive the promise” or “to the recipients of the promise” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:17 wlbg rc://*/ta/man/translate/figs-metonymy τῆς ἐπαγγελίας 1 Here, the word **promise** refers to the contents of the **promise**, or what God has “promised” to give. If it would be helpful in your language, you could clarify that the author is referring to the contents of this **promise**. Alternate translation: “of the things from the promise” or “of the things that God promised” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -6:17 zz5f rc://*/ta/man/translate/figs-abstractnouns τῆς ἐπαγγελίας 1 If your language does not use an abstract noun for the idea behind **promise**, you could express the idea by using a verb such as “promise.” Alternate translation: “of what God promised” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -6:17 ug6j rc://*/ta/man/translate/figs-abstractnouns τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ 1 If your language does not use abstract nouns for the ideas behind **quality** and **purpose**, you could express the ideas by using verbs or in another natural way. Alternate translation: “that what he purposes is unchangeable” or “how unchangeable is what he plans” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -6:17 rezy rc://*/ta/man/translate/figs-idiom ἐμεσίτευσεν ὅρκῳ 1 Here, the author refers to God making a promise **with an oath** as “mediating” that promise. He speaks in this way because the **oath** is between God and his people and guarantees that what God promises will happen, just like a “mediator” stands between two parties and guarantees what those parties decide. If it would be helpful in your language, you could use a word or phrase that identifies how an **oath** functions when a person makes a promise. Alternate translation: “used an oath to do so” or “made it certain by using an oath” (See: [[rc://*/ta/man/translate/figs-idiom]]) -6:18 hohu rc://*/ta/man/translate/figs-explicit διὰ δύο πραγμάτων ἀμεταθέτων 1 Here, the phrase **two unchangeable things** refers to God’s “promise” and his “oath” (see [6:17](../06/17.md)). Both “promise” and “oath” contain binding words that no one can change. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “by an unchangeable oath and promise” (See: [[rc://*/ta/man/translate/figs-explicit]]) +6:17 ug6j rc://*/ta/man/translate/figs-abstractnouns τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ 1 If your language does not use abstract nouns for the ideas of **quality** and **purpose**, you could express the ideas by using verbs or in another natural way. Alternate translation: “that what he purposes is unchangeable” or “how unchangeable is what he plans” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +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” (See: [[rc://*/ta/man/translate/figs-explicit]]) 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 use a comparable metaphor or express the idea plainly. Alternate translation: “who have found salvation” or “who have sought protection” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +6:18 gjw3 rc://*/ta/man/translate/figs-metaphor οἱ καταφυγόντες 1 Here the author speaks of believers who trust in God to save and protect them as if they were running to a safe place. He speaks in this way to emphasize the need for **refuge** and the fact God provides it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “who have found salvation” or “who have sought protection” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:18 bkgy rc://*/ta/man/translate/figs-explicit οἱ καταφυγόντες 1 Here the author does not specify from what **we** have **fled** or who provides the **refuge**. He implies that God provides the **refuge**, but from what **we** have **fled** is not clear. Most likely, the author implies any trouble or problems that humans encounter, including sin, suffering, persecution, or anything else that is bad or painful. If it would be helpful in your language, you include some of this implied information here. Alternate translation: “who have fled to God for refuge from our sins and struggles” or “who have fled to God’s refuge” (See: [[rc://*/ta/man/translate/figs-explicit]]) -6:18 bmq6 rc://*/ta/man/translate/figs-abstractnouns ἰσχυρὰν παράκλησιν ἔχωμεν, οἱ καταφυγόντες 1 If your language does not use abstract nouns for the ideas behind **refuge** and **encouragement**, you could express the ideas by using verbs such as “protect” and “encourage.” Alternate translation: “who have fled to be protected might be strongly encouraged” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +6:18 bmq6 rc://*/ta/man/translate/figs-abstractnouns ἰσχυρὰν παράκλησιν ἔχωμεν, οἱ καταφυγόντες 1 If your language does not use abstract nouns for the ideas of **refuge** and **encouragement**, you could express the ideas by using verbs such as “protect” and “encourage.” Alternate translation: “who have fled to be protected might be strongly encouraged” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 6:18 gk6n rc://*/ta/man/translate/figs-metaphor κρατῆσαι τῆς & ἐλπίδος 1 Here, the phrase **hold firmly** refers to continuing to consistently believe or trust something, particularly something that one has been told. If it would be helpful in your language, you could use a word or phrase that refers to continuing to believe or expect something. Alternate translation: “to tightly grasp the hope” or “to continue to expect the hope” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -6:18 vjvm rc://*/ta/man/translate/figs-abstractnouns τῆς & ἐλπίδος 1 If your language does not use an abstract noun for the idea behind **hope**, you could express the idea by using a verb such as “hope” or “expect.” The author could primarily be focusing on: (1) the act of “hoping.” Alternate translation: “to how we hope for what God has” (2) what it is that we **hope** for. Alternate translation: “to what we hope for that is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -6:18 hs84 rc://*/ta/man/translate/figs-activepassive προκειμένης 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **set before** rather than focusing on the person doing the “setting before.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “that God has set before us” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -6:19 w66k rc://*/ta/man/translate/writing-pronouns ἣν 1 # Connecting Statement:\n\nHere, the word **which** refers back to “the hope” that the author mentioned in the previous verse (see [6:18](../06/18.md)). If it would be helpful in your language, you could make explicit that **which** refers “the hope.” Alternate translation: “which hope” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +6:18 vjvm rc://*/ta/man/translate/figs-abstractnouns τῆς & ἐλπίδος 1 If your language does not use an abstract noun for the idea of **hope**, you could express the idea by using a verb such as “hope” or “expect.” The author could primarily be focusing on: (1) the act of “hoping.” Alternate translation: “to how we hope for what God has” (2) what it is that we **hope** for. Alternate translation: “to what we hope for that is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +6:18 hs84 rc://*/ta/man/translate/figs-activepassive προκειμένης 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **set before** rather than on the person doing the setting. If you must state who did the action, the author implies that God did it. Alternate translation: “that God has set before us” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +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” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 6:19 ng9i rc://*/ta/man/translate/figs-metaphor ὡς ἄγκυραν & τῆς ψυχῆς, ἀσφαλῆ τε καὶ βεβαίαν 1 Here the author states that “hope” functions **as an anchor for the soul**. Just like an **anchor** holds a ship in one place so that it does not drift away (see the chapter introduction), so “hope,” which is **both reliable and confirmed**, holds **the soul** in one place so that the person persists in trusting God and hoping for what he has promised. If it would be helpful in your language, you could refer to something else that holds things in place, or you could express the idea plainly. Alternate translation: “like a weight that holds the soul in place, both reliable and confirmed” or “as something that keeps the soul close to God in a reliable and confirmed way” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:19 xaxt rc://*/ta/man/translate/translate-unknown ἄγκυραν 1 An **anchor** is a heavy piece of metal attached to the end of a rope. The other end of the rope is tied to a boat, and in this way the anchor keeps the boat from moving around or drifting away. If your readers would not know what **an anchor** is, you could explain it or refer to a different object that keeps something in place. Alternate translation: “a foundation stone” or “a pillar” (See: [[rc://*/ta/man/translate/translate-unknown]]) -6:19 vdt3 rc://*/ta/man/translate/figs-doublet ἀσφαλῆ τε καὶ βεβαίαν 1 These two terms mean basically the same thing and are used together to emphasize how secure the “hope” is. If your language does not use repetition to do this or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “extremely reliable” or “very much confirmed” (See: [[rc://*/ta/man/translate/figs-doublet]]) +6:19 vdt3 rc://*/ta/man/translate/figs-doublet ἀσφαλῆ τε καὶ βεβαίαν 1 These two terms mean basically the same thing and are used together to emphasize how secure the “hope” is. If your language does not use repetition to do this or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “extremely reliable” or “reliably confirmed” (See: [[rc://*/ta/man/translate/figs-doublet]]) 6:19 d223 rc://*/ta/man/translate/figs-personification εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος 1 Here the author speaks as if the “hope” can “enter” **into the inside of the curtain**. He speaks in this way to indicate that “hope” penetrates into a place we cannot experience right now: the inside of the heavenly sanctuary. In other words, while we cannot “enter” that place, we can confidently expect to receive and experience what is in that place. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “already accessing what is inside the curtain” or “penetrating into the inside of the curtain” (See: [[rc://*/ta/man/translate/figs-personification]]) -6:19 lm8e rc://*/ta/man/translate/figs-go εἰσερχομένην εἰς 1 Here, the phrase **entering into** refers to movement from outside a structure to the interior of the structure. Use a word or phrase in your language that refers to this kind of movement. Alternate translation: “going into” (See: [[rc://*/ta/man/translate/figs-go]]) -6:19 aj2m rc://*/ta/man/translate/figs-idiom τὸ ἐσώτερον τοῦ καταπετάσματος 1 Here, the phrase **the inside of the curtain** refers to the inner, most holy area of the sanctuary. See the similar phrases in [Exodus 26:33](../exo/26/33.md) and [Leviticus 16:2](../lev/16/02.md). The **curtain** blocks this area off from the rest of the sanctuary. If it would be helpful in your language, you could use a phrase that more clearly refers to this area and the curtain that marks it off. Alternate translation: “the most holy place behind the dividing curtain” or “the most sacred place that the curtain marks off” (See: [[rc://*/ta/man/translate/figs-idiom]]) -6:20 c59s rc://*/ta/man/translate/figs-go εἰσῆλθεν 1 Here, the word **entered** refers to movement from outside a structure into the structure. Use a word or phrase in your language that refers to this kind of movement. See how you translated “entering into” in [6:19](../06/19.md). Alternate translation: “has gone in” (See: [[rc://*/ta/man/translate/figs-go]]) +6:19 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” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:20 onb9 rc://*/ta/man/translate/translate-unknown πρόδρομος 1 Here, the word **forerunner** refers to a person who “runs” in front of everyone else. The author is identifying Jesus as the first person to go to a specific place, and the implication is that he opens the way or leads others to enter that same place. If it would be helpful in your language, you could use a word or phrase that refers to a person who leads others to a place. Alternate translation: “as the one who leads others” or “as one who blazes a trail” (See: [[rc://*/ta/man/translate/translate-unknown]]) 6:20 a16c rc://*/ta/man/translate/figs-infostructure πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν 1 Here, the phrase **on our behalf** could modify: (1) **entered**. In this case, Jesus has **entered** for our sake, or to help us. Alternate translation: “has entered for our sake as a forerunner” (2) **forerunner**. In this case, Jesus opened the way **on our behalf**. Alternate translation: “has entered as a forerunner who leads us” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 6:20 q9tt rc://*/ta/man/translate/grammar-connect-time-sequential γενόμενος 1 Here, the phrase **having become** introduces action that could happen: (1) before Jesus **entered**. In this case, God makes him a **high priest**, and then he enters the heavenly sanctuary. Alternate translation: “already having become” (2) at the same time as Jesus **entered**. In this case, the “entering” and the “becoming” describe the same thing or happen at the same time. Alternate translation: “when he became” or “at the same time as he became” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) 6:20 zgj6 κατὰ τὴν τάξιν Μελχισέδεκ 1 Here the author uses the same words he used in [5:6](../05/06.md), [10](../05/10.md). You should translate this phrase in exactly the same way as you did in those verses. 7:intro y8j3 0 # Hebrews 7 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n * Teaching: Melchizedek the priest (7:1–10)\n * Teaching: The Son is high priest in the order of Melchizedek (7:11–28)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [7:17](../07/17.md), [21](../07/21.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### High priests\n\nIn this chapter, the author frequently discusses high priests. He speaks about their “order,” which refers to the requirements, system, and service that go along with being a priest in that “order.” He focuses on two “orders.” First is the order of Aaron, made up of priests who are descended from Levi. These priests are required by Moses’ law and must offer sacrifices for themselves as well as for the rest of the people since they also sin. Also, each priest eventually dies and must be replaced by another. Second is the order of Melchizedek, made up of priests who have an “indestructible life.” This order only includes Melchizedek and Jesus. Jesus only offers sacrifices for the sins of other people, since he does not sin. Also, he never dies, so he can be a priest forever. Consider how to refer to these two different kinds of priests in this chapter. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/highpriest]])\n\n### Melchizedek\n\nIn this chapter, the author refers to Melchizedek as he is described in [Genesis 14:18–20](../gen/14/18.md), including how the story does not mention his father, mother, birth, or death. Scholars debate whether the author thought that Melchizedek was a supernatural being such as an angel, or whether the author simply describes the character Melchizedek without referring to the historical person named Melchizedek. What is clear is that the author thinks that Melchizedek was “made like” Jesus, not the other way around (see [7:3](../07/03.md)). In other words, the author speaks about Melchizedek because the description of him in Genesis is a helpful way to think about Jesus. Since Melchizedek was greater than Abraham, Jesus, whom Melchizedek is like, is greater than Abraham’s descendants who became priests. (See: [[rc://*/tw/dict/bible/names/melchizedek]])\n\n### Tithes\n\nIn [7:1–10](../07/01.md), the author refers multiple times to giving and collecting “tithes” or “a tenth.” These words refer to the practice of separating out one tenth of what a person earned or grew and giving it to someone else. In the law that God gave through Moses, the Israelites were required to give a “tenth” or “tithe” to priests. This enabled the priests to perform their service without having to do other work. The author uses the “tithes” language to show that Abraham, Levi’s great-grandfather, paid a “tithe” to Melchizedek. That means that the descendants of Abraham who received “tithes” actually paid “tithes” through Abraham to Melchizedek. In the author’s argument, this shows that Melchizedek and his priesthood are greater than Levi and his priesthood. (See: [[rc://*/tw/dict/bible/other/tenth]])\n\n### “Swearing” and the “oath”\n\nJust as in chapter 6, the author refers multiple times to “swearing” and using an “oath.” In this context, “swearing” refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. The author implies that words spoken with an “oath” have more significance or indicate something greater than words without an “oath.” If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://*/tw/dict/bible/other/oath]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The “loin” of Abraham\n\nIn [7:5](../07/05.md), [10](../07/10.md), the author refers to the “loin” of Abraham. This word is a polite way to refer to the male sexual organ. In [7:5](../07/05.md), the author’s point is that all the Israelites are descended from Abraham, since they all come from his “loin.” In [7:10](../07/10.md), the author’s point is that Levi, the great-grandson of Abraham, could be considered to be inside Abraham’s “loin” before Abraham and Sarah had their son, Isaac. In the author’s culture, one could speak of the descendants of a man as if they were inside the man’s sexual organ. Consider natural ways to express these ideas in your language, and see the notes on these two verses. -7:1 mwy8 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 # Connecting Statement:\n\nHere, the word **For** signals that the author will now go on to explain who “Melchizedek” is and why he is important. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -7:1 smhy rc://*/ta/man/translate/figs-idiom οὗτος & ὁ Μελχισέδεκ 1 Here, the phrase **this Melchizedek** identifies this **Melchizedek** as the same one whom the author was speaking about in the previous verse (see [6:20](../06/20.md)). If it would be helpful in your language, you could use a form that clearly identifies that this is the same **Melchizedek**. Alternate translation: “Melchizedek, the one whom I just mentioned,” or “this man Melchizedek” (See: [[rc://*/ta/man/translate/figs-idiom]]) +7:1 mwy8 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** signals that the author will now go on to explain who “Melchizedek” is and why he is important. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 7:1 rfc9 rc://*/ta/man/translate/translate-names Σαλήμ 1 The word **Salem** is the name of a city that existed somewhere in the middle of what is now Israel. Some scholars think that it is another name for the city of Shechem, while other scholars think it is another name for the city of Jerusalem. Since our author is referring directly to [Genesis 14:18](../gen/14/18.md), you should preserve this name as much as possible. (See: [[rc://*/ta/man/translate/translate-names]]) 7:1 h4n1 rc://*/ta/man/translate/translate-names τοῦ Θεοῦ τοῦ Ὑψίστου 1 The phrase **Most High God** refers to God and describes 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” (See: [[rc://*/ta/man/translate/translate-names]]) 7:1 ji3f rc://*/ta/man/translate/grammar-connect-time-simultaneous ὑποστρέφοντι 1 Here, the word **returning** refers to action that happened at the same time as when Melchizedek **met Abraham**. If it would be helpful in your language, you could make this connection more explicit. Alternate translation: “when he was returning” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]]) 7:1 rx36 rc://*/ta/man/translate/figs-explicit Ἀβραὰμ ὑποστρέφοντι ἀπὸ τῆς κοπῆς τῶν βασιλέων 1 The phrase **the slaughter of the kings** refers to a story in [Genesis 14:1–16](../gen/14/01.md). Four **kings** conquered a city in which Abraham’s nephew was living, and they captured his nephew. Abraham took the fighting men that he had, and he conquered and “slaughtered” the armies of these four **kings**. He recovered all the valuable things that these **kings** had taken, including his nephew. When he was going back home after defeating the **kings**, he met **Melchizedek**. If your readers would need to know more about this background than the author states explicitly, you could include some extra information in your translation, or you could use a footnote to explain the story. Alternate translation: “Abraham, who was returning from the battle in which he defeated the four kings who had kidnapped his nephew,” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:1 np7o rc://*/ta/man/translate/figs-synecdoche τῶν βασιλέων 1 Here, the word **kings** refers to both the **kings** and their armies. If it would be helpful in your language, you could refer explicitly to their armies. Alternate translation: “of the kings and their fighting men” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 7:2 q87x rc://*/ta/man/translate/writing-pronouns ᾧ 1 Here, the word **whom** refers back to Melchizedek. If it would be helpful in your language, you could make explicit that the pronoun refers to Melchizedek. Alternate translation: “to whom—that is, Melchizedek—” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -7:2 dplz rc://*/ta/man/translate/translate-unknown δεκάτην & ἐμέρισεν 1 Here, the word **apportioned** refers to how a person might divide a group of things into “portions” and give each portion to a person. Here, Abraham divides up what he has into ten portions, and he gives Melchizedek one of those portions. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “gifted one tenth” or “presented one part out of ten” (See: [[rc://*/ta/man/translate/translate-unknown]]) 7:2 pw9x rc://*/ta/man/translate/figs-explicit ἀπὸ πάντων 1 Here, the phrase **all things** refers to the things that Abraham took from the kings that he had defeated. This would have included what the kings took from their enemies and things that they themselves had. If it would be helpful in your language, you could make explicit what **all things refers to. Alternate translation: “from all that he had plundered from the kings” or “from everything that he took after defeating the kings” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:2 x3bd rc://*/ta/man/translate/figs-explicit πρῶτον μὲν ἑρμηνευόμενος 1 Here the author does not state what is **translated**. The word **first** implies that it is the first name for this person: “Melchizedek.” If it would be helpful in your language, you could clarify that the author is translating the name “Melchizedek.” Alternate translation: “his name first being translated as” or “first indeed the name ‘Melchizedek’ being translated as” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:2 trz1 rc://*/ta/man/translate/translate-names πρῶτον μὲν ἑρμηνευόμενος βασιλεὺς δικαιοσύνης, ἔπειτα δὲ καὶ βασιλεὺς Σαλήμ, ὅ ἐστιν, βασιλεὺς εἰρήνης 1 Here the author provides translations of Melchizedek’s name (“Melchizedek”) and his title (**king of Salem**) from Hebrew, the language that Abraham spoke. The name “Melchizedek” means **king of righteousness**, and the name **Salem** sounds like the Hebrew word for **peace**. If it would be helpful in your language, you could use a form in your language that gives the meaning of names. Alternate translation: “first indeed his name means ‘king of righteousness,’ and then also ‘Salem’ means ‘peace,’ so ‘king of Salem’ means ‘king of peace,’” (See: [[rc://*/ta/man/translate/translate-names]]) 7:2 kfsz rc://*/ta/man/translate/figs-activepassive πρῶτον μὲν ἑρμηνευόμενος 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author wishes to emphasize what the words mean in a different language rather than focusing on the person doing the translating. Alternate translation: “first whose name we translate as” or “first indeed meaning” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -7:2 abh4 rc://*/ta/man/translate/figs-possession βασιλεὺς δικαιοσύνης & βασιλεὺς εἰρήνης 1 Here the author uses the possessive form to speak about a **king** who is characterized by **righteousness** and **peace**. This means that he rules in a “righteous” and “peaceful” way and that what he does leads to **righteousness** and **peace** in his kingdom. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “king who rules righteously … king who rules peacefully” (See: [[rc://*/ta/man/translate/figs-possession]]) -7:2 yaa0 rc://*/ta/man/translate/figs-abstractnouns δικαιοσύνης & εἰρήνης 1 If your language does not use abstract nouns for the ideas behind **righteousness** and **peace**, you could express the ideas in another way. Alternate translation: “who does what is righteous … who does what is peaceful” or “who makes things righteous … who makes things peaceful” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +7:2 abh4 rc://*/ta/man/translate/figs-possession βασιλεὺς δικαιοσύνης & βασιλεὺς εἰρήνης 1 Here the author uses the possessive form to speak about a **king** who is characterized by **righteousness** and **peace**. This means that he rules in a “righteous” and “peaceful” way and that what he does leads to **righteousness** and **peace** in his kingdom. If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “king who rules righteously … king who rules peacefully” (See: [[rc://*/ta/man/translate/figs-possession]]) +7:2 yaa0 rc://*/ta/man/translate/figs-abstractnouns δικαιοσύνης & εἰρήνης 1 If your language does not use abstract nouns for the ideas of **righteousness** and **peace**, you could express the ideas in another way. Alternate translation: “who does what is righteous … who does what is peaceful” or “who makes things righteous … who makes things peaceful” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 7:2 bm11 rc://*/ta/man/translate/translate-names Σαλήμ 1 The word **Salem** refers to the same city that the author mentioned in [7:1](../07/01.md). Translate it the same way you did there. (See: [[rc://*/ta/man/translate/translate-names]]) 7:3 q4eh rc://*/ta/man/translate/figs-explicit ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος, μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς τέλος ἔχων 1 Here the author is describing the character “Melchizedek” as he appears in [Genesis 14:18–20](../gen/14/18.md). The author of that story does not mention anything about Melchizedek’s parents, how old he was, when he was born, or when he died. This is unusual, especially since priests usually needed to be the children of priests. The author of Hebrews probably did not think that Melchizedek was a supernatural being. Instead, he uses the character “Melchizedek” from the Old Testament story to help his audience understand Jesus better. If it would be helpful in your language, you could make it explicit that the author is referring to what the Old Testament tells us about Melchizedek. Alternate translation: “concerning whom there is no record of his father, mother, or genealogy, and no record of the beginning of his days or the end of his life” (See: [[rc://*/ta/man/translate/figs-explicit]]) -7:3 hodw rc://*/ta/man/translate/translate-unknown ἀγενεαλόγητος 1 The word **genealogy** refers to a list of ancestors. In the author’s culture, this list primarily included one’s father, one’s grandfather, one’s great-grandfather, and so on. If your readers would not know what a **genealogy** is, you could use a comparable word or a descriptive phrase. Alternate translation: “without a list of ancestors” or “without known ancestors” (See: [[rc://*/ta/man/translate/translate-unknown]]) 7:3 ro3u rc://*/ta/man/translate/figs-idiom μήτε ἀρχὴν ἡμερῶν, μήτε ζωῆς τέλος ἔχων 1 Here, the phrase **beginning of days** refers to when a person is born. The phrase **end of life** refers to when a person dies. If it would be helpful in your language, you could use comparable expressions. Alternate translation: “having neither a day of birth nor a day of death” or “having no birth or death” (See: [[rc://*/ta/man/translate/figs-idiom]]) -7:3 wx4m rc://*/ta/man/translate/figs-activepassive ἀφωμοιωμένος 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on Melchizedek, who is **made like**, rather than focusing on the person doing the “making.” If you must state who did the action, you could refer to Moses, who described Melchizedek in this way in Genesis, or you could refer to God, who inspired Moses to write this way. Alternate translation: “God having made him like” or “Moses having made him like” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +7:3 wx4m rc://*/ta/man/translate/figs-activepassive ἀφωμοιωμένος 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on Melchizedek who is **made like** rather than on the person doing the making. If you must state who did the action, you could refer to Moses, who described Melchizedek in this way in Genesis, or you could refer to God, who inspired Moses to write this way. Alternate translation: “God having made him like” or “Moses having described him like” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 7:3 e959 rc://*/ta/man/translate/guidelines-sonofgodprinciples τῷ Υἱῷ τοῦ Θεοῦ 1 The phrase **Son of God** is an important title for Jesus that describes his relationship to God the Father. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) -7:3 ajrw rc://*/ta/man/translate/translate-unknown μένει ἱερεὺς εἰς τὸ διηνεκές 1 Here, the word **perpetually** indicates that Melchizedek never stops being **a priest**. If it would be helpful in your language, you could use a word or phrase that expresses the idea more clearly. Alternate translation: “he never stops being a priest” or “he remains a priest forever” (See: [[rc://*/ta/man/translate/translate-unknown]]) -7:4 h2bg rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 # Connecting Statement:\n\nHere, the word **But** introduces the next thing that the author wants to say about Melchizedek. It does not introduce a contrast with the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces further development, or you could leave **But** untranslated. Alternate translation: “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +7:4 h2bg rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that the author wants to say about Melchizedek. It does not introduce a contrast with the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces further development, or you could leave **But** untranslated. Alternate translation: “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 7:4 iyvq θεωρεῖτε 1 Alternate translation: “observe” or “see” -7:4 qdtp rc://*/ta/man/translate/figs-explicit πηλίκος 1 Here the author does not specify in what way Melchizedek was **great**. The audience would have inferred that he was **great** in importance and rank. If it would be helpful in your language, you could clarify what about Melchizedek was **great**. Alternate translation: “how great in rank” or “how significant” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:4 w2gg rc://*/ta/man/translate/writing-pronouns οὗτος 1 The phrase **this one** refers to Melchizedek. If it would be helpful in your language, you could make explicit that the phrase refers to Melchizedek. Alternate translation: “this Melchizedek was” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 7:4 usbu rc://*/ta/man/translate/figs-explicit ᾧ δεκάτην Ἀβραὰμ, ἔδωκεν ἐκ τῶν ἀκροθινίων, ὁ πατριάρχης 1 Here the audience would have agreed that the person who is “greater” would receive the **tenth** from the person who is not as **great**. If your readers would not make this inference or agree that this is true, you may need to make the reasoning explicit. Alternate translation: “to whom the patriarch Abraham gave a tenth from the best plunder, which is what people do for a greater person” (See: [[rc://*/ta/man/translate/figs-explicit]]) -7:4 kwpe rc://*/ta/man/translate/translate-unknown ἐκ τῶν ἀκροθινίων 1 Here, the phrase **the best plunder** refers to the most valuable objects that Abraham took from the “kings” (see [7:1](../07/01.md)) when he defeated them. The author means that the **tenth** that Abraham gave to Melchizedek only included the most valuable objects. If it would be helpful in your language, you could use a word or phrase that identifies the most valuable things that Abraham took from his enemies. Alternate translation: “from the best things that he took from his enemies” or “of the most expensive items that he plundered from the four kings” (See: [[rc://*/ta/man/translate/translate-unknown]]) 7:5 l29w rc://*/ta/man/translate/grammar-connect-words-phrases καὶ οἱ μὲν 1 Here, the word **indeed** indicates that the author is introducing the first half of a contrast (the second half of the contrast is in [7:6](../07/06.md)). If it would be helpful in your language, you could use a word that introduces the first half of a contrast, or you could leave **Indeed** untranslated. Alternate translation: “And on the one hand, those” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -7:5 j5c3 ἐκ τῶν υἱῶν Λευεὶ 1 Here, the phrase **from the sons of Levi** could refer to: (1) how only some of the **sons of Levi** became priests. Alternate translation: “out of the sons of Levi” (2) how every one of the **sons of Levi** is a priest. Alternate translation: “who are sons of Levi and” +7:5 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” (See: [[rc://*/ta/man/translate/translate-kinship]]) 7:5 l9zq rc://*/ta/man/translate/figs-distinguish Λευεὶ τὴν ἱερατείαν λαμβάνοντες 1 Here, the phrase **who receive the priesthood** identifies the specific **sons of Levi** that the author is speaking about. Use a form which in your language identifies, not one that simply describes. Alternate translation: “of Levi, specifically those who receive the priesthood,” (See: [[rc://*/ta/man/translate/figs-distinguish]]) -7:5 pjj8 rc://*/ta/man/translate/figs-abstractnouns τὴν ἱερατείαν λαμβάνοντες 1 If your language does not use an abstract noun for the idea behind **priesthood**, you could express the idea in another way. Alternate translation: “who are called to be priests” or “who act as priests” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +7:5 pjj8 rc://*/ta/man/translate/figs-abstractnouns τὴν ἱερατείαν λαμβάνοντες 1 If your language does not use an abstract noun for the idea of **priesthood**, you could express the idea in another way. Alternate translation: “who are called to be priests” or “who act as priests” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 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” (See: [[rc://*/ta/man/translate/figs-explicit]]) -7:5 hn3k rc://*/ta/man/translate/figs-abstractnouns ἀποδεκατοῦν 1 If your language does not use an abstract noun for the idea behind **tithe**, you could express the idea by using an adjective such as “tenth” or in some other natural way. Alternate translation: “to receive one out of ten portions” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 7:5 ri2y rc://*/ta/man/translate/translate-kinship τοὺς ἀδελφοὺς αὐτῶν 1 Here, the word **brothers** refers to anyone who is descended from **Abraham** and Jacob, which would be all Israelites. It does not refer just to male children of one’s parents. If it would be helpful in your language, you could use a word or phrase that refers to everyone from one tribe or nation. Alternate translation: “from their fellow Israelites” or “from the others in their nation” (See: [[rc://*/ta/man/translate/translate-kinship]]) -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 non-gendered word or refer to both genders. Alternate translation: “from their relatives” or “from their brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +7:5 busq rc://*/ta/man/translate/figs-gendernotations τοὺς ἀδελφοὺς αὐτῶν 1 Although the word **brothers** is masculine, it refers to any relative, both male and female. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: “from their relatives” or “from their brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 7:5 rx2f rc://*/ta/man/translate/grammar-connect-logic-contrast καίπερ 1 Here, the phrase **even though** introduces something that is unexpected, given what the author has already said. In other words, it is surprising that the **sons of Levi** receive tithes from **their brothers** when they have all **come from the loin of Abraham**. If it would be helpful in your language, you could use a word or phrase that introduces something that is contrary to what is expected. Alternate translation: “although” or “despite how” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) -7:5 x4za rc://*/ta/man/translate/figs-idiom ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ 1 The phrase **from the loin of Abraham** identifies everyone who has **come** from that **loin** as descendants of **Abraham**. The word **loin** refers to the male sexual organ, so anyone who has come from someone’s **loin** is descended from that person. If it would be helpful in your language, you could use a phrase that identifies people who have descended from one ancestor. Alternate translation: “they have Abraham as a common ancestor” (See: [[rc://*/ta/man/translate/figs-idiom]]) +7:5 x4za rc://*/ta/man/translate/figs-idiom ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ 1 Here the author refers to the descendants of Abraham as if they had come directly **from the loin of Abraham**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they have Abraham as a common ancestor” (See: [[rc://*/ta/man/translate/figs-idiom]]) 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,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 7:6 e0ic rc://*/ta/man/translate/writing-pronouns ὁ 1 Here, the phrase **this one** refers to Melchizedek. If it would be helpful in your language, you could make explicit that the phrase refers to Melchizedek. Alternate translation: “Melchizedek,” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -7:6 r2rs rc://*/ta/man/translate/translate-unknown μὴ γενεαλογούμενος ἐξ αὐτῶν 1 The word **genealogy** refers to a list of ancestors. In the author’s culture, this list primarily included one’s father, one’s grandfather, one’s great-grandfather, and so on. If your readers would not know what a **genealogy** is, you could use a comparable word or a descriptive phrase. Alternate translation: “not belonging in their list of ancestors” or “not being descended from their ancestors” (See: [[rc://*/ta/man/translate/translate-unknown]]) -7:6 uwoz rc://*/ta/man/translate/figs-abstractnouns δεδεκάτωκεν 1 If your language does not use an abstract noun for the idea behind **tithe**, you could express the idea by using an adjective such as “tenth” or in some other natural way. See how you translated the identical phrase in [7:5](../07/05.md). Alternate translation: “has received one out of ten portions” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 7:6 d2hq rc://*/ta/man/translate/figs-explicit τὸν ἔχοντα τὰς ἐπαγγελίας 1 Here, the phrase **the one having the promises** refers to **Abraham** again. It does not refer to another person. Express the idea in such a way that your readers know that **the one having the promises** is Abraham. Alternate translation: “him, the one having the promises” (See: [[rc://*/ta/man/translate/figs-explicit]]) -7:6 odvp rc://*/ta/man/translate/figs-idiom τὸν ἔχοντα τὰς ἐπαγγελίας 1 Here, the phrase **the one having the promises** identifies Abraham as the one to whom God made these **promises**. If it would be helpful in your language, you could use another comparable phrase that identifies Abraham as the recipient of God’s **promises**. Alternate translation: “the one to whom God made the promises” or “the recipient of the promises” (See: [[rc://*/ta/man/translate/figs-idiom]]) -7:6 kh73 rc://*/ta/man/translate/figs-abstractnouns τὰς ἐπαγγελίας 1 If your language does not use an abstract noun for the idea behind **promises**, you could express the idea by using a verb such as “promise” or “pledge.” Alternate translation: “what God pledged” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 7:7 xhcq rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces a further development concerning how Melchizedek blessed Abraham. If it would be helpful in your language, you could use a word or phrase that introduces further development, or you could leave **But** untranslated. Alternate translation: “Concerning blessings,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -7:7 wdtx rc://*/ta/man/translate/figs-idiom χωρὶς & πάσης ἀντιλογίας 1 The phrase **without any dispute** identifies the statement as something that most people would agree with. In other words, the author does not think he needs to prove this statement. If it would be helpful in your language, you could use a word or phrase that identifies a commonly held belief that does not need to be proved. Alternate translation: “as everyone knows” or “as we all know” (See: [[rc://*/ta/man/translate/figs-idiom]]) 7:7 ddwg rc://*/ta/man/translate/figs-explicit τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται 1 The author assumes that his audience would apply this general principle to what he has said about Melchizedek blessing Abraham. If your readers would not naturally make this application, you could make it explicit. Alternate translation: “the lesser, in this case Abraham, is blessed by the greater, in this case Melchizedek” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:7 k6pc rc://*/ta/man/translate/figs-activepassive τὸ ἔλαττον ὑπὸ τοῦ κρείττονος εὐλογεῖται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the greater blesses the lesser” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 7:7 hper rc://*/ta/man/translate/figs-nominaladj τὸ ἔλαττον & τοῦ κρείττονος 1 The author is using the adjectives **lesser** and **greater** as nouns in order to refer to people who are **lesser** and **greater**. Your language may use adjectives in the same way. If not, you could translate these with noun phrases. Alternate translation: “a lesser person … a greater person” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) 7:8 sf79 rc://*/ta/man/translate/figs-infostructure ὧδε μὲν & ἐκεῖ δὲ 1 The phrase **indeed here** introduces the first situation: that of the priests descended from Levi. The phrase **but there** introduces the second situation: that of Melchizedek the priest. The author compares how they both receive **tithes** (implicitly with Melchizedek) and contrasts how the priests descended from Levi die but Melchizedek **lives on**. If it would be helpful in your language, you could use phrases that introduce two situations that the author wishes to compare and contrast. Alternate translation: “in the case of the Levites … but in the case of Melchizedek,” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 7:8 negg rc://*/ta/man/translate/figs-explicit ἀποθνῄσκοντες ἄνθρωποι 1 Here, the phrase **mortal men** refers specifically to the priests descended from Levi. The author is emphasizing that all these priests die. If it would be helpful in your language, you could make clearer to whom **mortal men** refers . Alternate translation: “priests who will die” (See: [[rc://*/ta/man/translate/figs-explicit]]) -7:8 iymo rc://*/ta/man/translate/figs-abstractnouns δεκάτας 1 If your language does not use an abstract noun for the idea behind **tithes**, you could express the idea by using an adjective such as “tenth” or in some other natural way. Alternate translation: “one out of ten portions” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 7:8 seiq rc://*/ta/man/translate/writing-pronouns μαρτυρούμενος ὅτι ζῇ 1 Here, the word **he** refers to Melchizedek. If it would be helpful in your language, you could make clear to whom **he** refers. Alternate translation: “Melchizedek is testified about that he lives on” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -7:8 n9nb rc://*/ta/man/translate/figs-explicit μαρτυρούμενος ὅτι ζῇ 1 The author explicitly contrasts **mortal men** and **he lives on**. He does not explicitly restate the fact that Melchizedek too receives **tithes**, but he does imply it. If your readers would not make this inference, and if they would be confused about why the author does not mention **tithes** with Melchizedek, you could make the idea explicit. Alternate translation: “he is testified about that he received a tithe and that he lives on” (See: [[rc://*/ta/man/translate/figs-explicit]]) -7:8 d1yr rc://*/ta/man/translate/figs-activepassive μαρτυρούμενος 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on Melchizedek, who **is testified about**, rather than focusing on the person doing the “testifying.” If you must state who did the action, the author implies that God did it when he spoke through Moses in [Genesis 14:18–20](../gen/14/18.md). Alternate translation: “God testifies about him” or “Moses testifies about him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +7:8 n9nb rc://*/ta/man/translate/figs-explicit μαρτυρούμενος ὅτι ζῇ 1 The author explicitly contrasts **mortal men** and **he lives on**. He does not explicitly restate the fact that Melchizedek too receives **tithes**, but he does imply it. If your readers would not make this inference, and if they would be confused about why the author does not mention **tithes** with Melchizedek, you could make this idea more explicit. Alternate translation: “he is testified about that he received a tithe and that he lives on” (See: [[rc://*/ta/man/translate/figs-explicit]]) +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” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 7:8 c9zz rc://*/ta/man/translate/figs-explicit μαρτυρούμενος ὅτι ζῇ 1 Here, just as in [7:3](../07/03.md), the author is describing the character “Melchizedek” as he appears in [Genesis 14:18–20](../gen/14/18.md). The author of that story does not mention anything about Melchizedek’s death. If it would be helpful in your language, you could make it explicit that the author is referring to what the Old Testament tells us about Melchizedek. Alternate translation: “he is testified about that he lives on, since there is no record of his death in the Scriptures” or “the lack of any record of his death testifies that he lives on” (See: [[rc://*/ta/man/translate/figs-explicit]]) -7:9 v1kt rc://*/ta/man/translate/figs-idiom ὡς ἔπος εἰπεῖν 1 The phrase **so to speak** identifies what follows as something that the author considers to be imprecise or that claims more than he might wish to claim in the end. If it would be helpful in your language, you could use a word or phrase that introduces an argument to which the author does not want to fully commit. Alternate translation: “as one might say” or “in a manner of speaking” (See: [[rc://*/ta/man/translate/figs-idiom]]) -7:9 zvd3 rc://*/ta/man/translate/translate-names Ἀβραὰμ & Λευεὶς 1 The word 7:9 e9gc rc://*/ta/man/translate/figs-metonymy Λευεὶς, ὁ δεκάτας λαμβάνων 1 Here, the name **Levi** refers to the descendants of **Levi** who were priests and collected **tithes**. If it would be helpful in your language, you could make it explicit that **Levi** stands for the descendants of **Levi**. Alternate translation: “Levi’s descendants, the ones collecting tithes” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -7:9 v1yu rc://*/ta/man/translate/figs-abstractnouns καὶ & ὁ δεκάτας λαμβάνων, δεδεκάτωται 2 If your language does not use abstract nouns for the idea behind **tithe** and **tithes**, you could express the ideas by using an adjective such as “tenth” or in some other natural way. Alternate translation: “the one collecting one out of ten portions, also had paid one out of ten portions” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -7:9 odg8 rc://*/ta/man/translate/figs-explicit δι’ Ἀβραὰμ & δεδεκάτωται 1 Here the author refers to how Abraham **paid a tithe** to Melchizedek, an event the author has already mentioned (see [7:4](../07/04.md)). If it would be helpful in your language, you could make more explicit that the author is referring to that event. Alternate translation: “had paid a tithe to Melchizedek through Abraham after Abraham defeated his enemies” (See: [[rc://*/ta/man/translate/figs-explicit]]) -7:10 g26s rc://*/ta/man/translate/figs-idiom ἔτι & ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν 1 The phrase **the loin of his father** refers to the male sexual organ. In the author’s culture, one way to speak about children was to refer to them as the product of the father’s semen. So, Abraham’s descendants can be referred to as if they were semen that was still inside Abraham. The author uses this figure of speech to make two points. First, Levi and the priests descended from him had not yet been born and thus could be considered semen that was still inside Abraham. Second, because they were inside Abraham, they participated in whatever Abraham did. This included giving a tithe to Melchizedek. If it would be helpful in your language, you could use a phrase that closely identifies Levi and Abraham, while showing that Levi was not yet born. Alternate translation: “he was not yet born, and Abraham represented him” (See: [[rc://*/ta/man/translate/figs-idiom]]) -7:10 bd2l rc://*/ta/man/translate/translate-kinship τοῦ πατρὸς 1 Here the author uses the word **father** to refer in general to a male ancestor. Abraham was more specifically Levi’s great-grandfather on his father’s side. Use an appropriate word for this relationship in your culture. Alternate translation: “of his ancestor” (See: [[rc://*/ta/man/translate/translate-kinship]]) +7:9 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” (See: [[rc://*/ta/man/translate/figs-explicit]]) +7:10 g26s rc://*/ta/man/translate/figs-metaphor ἔτι & ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν 1 Here the author speaks as if Levi **was still in the loin of his father**. He means that Abraham had not yet fathered any descendants, so in a way they were all still part of Abraham. The author uses this figure of speech to make two points. First, Levi and the priests descended from him had not yet been born and thus could be considered to be inside Abraham. Second, because they were inside Abraham, they participated in whatever Abraham did. This included giving a tithe to Melchizedek. If it would be helpful in your language, you could use a phrase that closely identifies Levi and Abraham, while showing that Levi was not yet born. Alternate translation: “he was not yet born, and Abraham represented him” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +7:10 bd2l rc://*/ta/man/translate/figs-metaphor τοῦ πατρὸς 1 Here the author uses the word **father** to refer in general to a male ancestor. Abraham was more specifically Levi’s great-grandfather on his father’s side. Use an appropriate word for this relationship in your culture. Alternate translation: “of his ancestor” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 7:10 l5dd rc://*/ta/man/translate/writing-pronouns αὐτῷ 1 Here, the word **him** refers to Abraham. If it would be helpful in your language, you could make explicit that the pronoun refers to Abraham. Alternate translation: “Abraham” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 7:11 kdb8 rc://*/ta/man/translate/grammar-connect-words-phrases μὲν οὖν 1 Here, the word **then** shows the audience that the author is continuing the argument about Melchizedek and the priests descended from Levi. The word **indeed** signals the first part of a contrast. The second part is the question in the second half of this verse. If it would be helpful in your language, you could use words or phrases that introduce a development in the argument that takes the form of a contrast. Alternate translation: “therefore” or “then on the one hand” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 7:11 ruvi rc://*/ta/man/translate/grammar-connect-condition-contrary εἰ μὲν οὖν τελείωσις διὰ τῆς Λευειτικῆς ἱερωσύνης ἦν 1 Here the author is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that **perfection** did not happen **through the Levitical priesthood**. He proves that the conditional statement is not true by reminding the audience that God did indeed appoint **another priest** who is **according to the order of Melchizedek**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “If indeed then, perfection had actually been through the Levitical priesthood” (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]]) -7:11 yvxw rc://*/ta/man/translate/figs-abstractnouns τελείωσις & ἦν 1 If your language does not use an abstract noun for the idea behind **perfection**, you could express the idea by using an adjective such as “perfect.” Alternate translation: “people could become perfect” or “what is perfect was” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -7:11 nw53 rc://*/ta/man/translate/translate-unknown τῆς Λευειτικῆς ἱερωσύνης 1 Here, the phrase **the Levitical priesthood** refers to the people, the system, and the practices that were connected with how the descendants of Levi served as priests to God for the rest of the Israelites. If it would be helpful in your language, you could use a word or phrase that refers to all these components. Alternate translation: “the way that the descendants of Levi served as priests” or “the priesthood that the descendants of Levi practiced” (See: [[rc://*/ta/man/translate/translate-unknown]]) -7:11 eyek rc://*/ta/man/translate/figs-abstractnouns τῆς Λευειτικῆς ἱερωσύνης 1 If your language does not use an abstract noun for the idea behind **priesthood**, you could express the idea in another way. Alternate translation: “how the Levites served as priests” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +7:11 yvxw rc://*/ta/man/translate/figs-abstractnouns τελείωσις & ἦν 1 If your language does not use an abstract noun for the idea of **perfection**, you could express the idea by using an adjective such as “perfect.” Alternate translation: “people could become perfect” or “what is perfect was” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +7:11 nw53 rc://*/ta/man/translate/figs-explicit τῆς Λευειτικῆς ἱερωσύνης 1 Here, the phrase **the Levitical priesthood** refers to the people, the system, and the practices that were connected with how the descendants of Levi served as priests to God for the rest of the Israelites. If it would be helpful in your language, you could use a word or phrase that refers to all these components. Alternate translation: “the way that the descendants of Levi served as priests” or “the priesthood that the descendants of Levi practiced” (See: [[rc://*/ta/man/translate/figs-explicit]]) +7:11 eyek rc://*/ta/man/translate/figs-abstractnouns τῆς Λευειτικῆς ἱερωσύνης 1 If your language does not use an abstract noun for the idea of **priesthood**, you could express the idea in another way. Alternate translation: “how the Levites served as priests” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 7:11 t3pe rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **for** introduces a clarification or explanation of what the author just said. In other words, he speaks about **perfection** and the **Levitical priesthood** because this **priesthood** was the **basis** for the whole **law**. He wishes his audience to know that what he says about **perfection** and **priesthood** applies to the whole **law**. If it would be helpful in your language, you could use a word or phrase that introduces a clarification or explanation. Alternate translation: “now” or “in fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -7:11 etid rc://*/ta/man/translate/figs-infostructure εἰ μὲν οὖν τελείωσις διὰ τῆς Λευειτικῆς ἱερωσύνης ἦν, ὁ λαὸς γὰρ ἐπ’ αὐτῆς νενομοθέτηται, 1 Here the author provides a clarification after he makes his claim. If your readers would find this order confusing, you could put the clarification before the claim. Alternate translation: “Now on the basis of the Levitical priesthood, the people had been given the law. If indeed then, perfection was through the Levitical priesthood,” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -7:11 ui2m rc://*/ta/man/translate/figs-explicit ὁ λαὸς & νενομοθέτηται 1 Here the author refers to the **law** that God gave through Moses to the **people** of Israel. If it would be helpful in your language, you could make explicit to which **law** and which **people** the author is referring. Alternate translation: “the Israelite people had been given Moses’ law” (See: [[rc://*/ta/man/translate/figs-explicit]]) -7:11 a17s rc://*/ta/man/translate/figs-activepassive ὁ λαὸς & νενομοθέτηται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the **people** who were **given the law**, rather than focusing on the person doing the “giving.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God had given the law to the people” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +7:11 etid rc://*/ta/man/translate/figs-infostructure εἰ μὲν οὖν τελείωσις διὰ τῆς Λευειτικῆς ἱερωσύνης ἦν, ὁ λαὸς γὰρ ἐπ’ αὐτῆς νενομοθέτηται, 1 Here the author provides a clarification after he makes his claim. If it would be helpful in your language, you could put the clarification before the claim. Alternate translation: “Now on the basis of the Levitical priesthood, the people had been given the law. If indeed then, perfection was through the Levitical priesthood,” (See: [[rc://*/ta/man/translate/figs-infostructure]]) +7:11 a17s rc://*/ta/man/translate/figs-activepassive ὁ λαὸς & νενομοθέτηται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the **people** who were **given the law** rather than on the person doing the giving. If you must state who did the action, the author implies that God did it. Alternate translation: “God had given the law to the people” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 7:11 wgp5 rc://*/ta/man/translate/figs-rquestion τίς ἔτι χρεία κατὰ τὴν τάξιν Μελχισέδεκ, ἕτερον ἀνίστασθαι ἱερέα, καὶ οὐ κατὰ τὴν τάξιν Ἀαρὼν λέγεσθαι? 1 The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question implies that the answer is “there was no further need.” If it would be helpful in your language, you could express the idea by using a strong negation. Alternate translation: “there was no further at all for another priest to arise according to the order of Melchizedek and not be said to be according to the order of Aaron.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -7:11 jt8l rc://*/ta/man/translate/figs-abstractnouns τίς ἔτι χρεία 1 If your language does not use an abstract noun for the idea behind **need**, you could express the idea by using a verb such as “need” or an adjective such as “necessary.” Alternate translation: “why was it still necessary” or “why was it needed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 7:11 kmfw rc://*/ta/man/translate/figs-explicit κατὰ τὴν τάξιν Μελχισέδεκ, ἕτερον ἀνίστασθαι ἱερέα, καὶ οὐ κατὰ τὴν τάξιν Ἀαρὼν λέγεσθαι? 1 Here the author is referring back to the words that he quoted in [5:6](../05/06.md) from [Psalm 110:4](../psa/110/04.md): “You are a priest forever, after the order of Melchizedek.” It is these words that “say” that Jesus is a priest **according to the order of Melchizedek* and not **according to the order of Aaron**. If it would be helpful in your language, you could make it more explicit that the author is referring to the quotation. Alternate translation: “for another to arise who, according to the psalm, serves according to the order of Melchizedek and is not said to serve according to the order of Aaron” (See: [[rc://*/ta/man/translate/figs-explicit]]) -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 use a comparable metaphor or express the idea plainly. Alternate translation: “to appear” or “to begin serving” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -7:11 cc5f rc://*/ta/man/translate/translate-unknown κατὰ τὴν τάξιν Μελχισέδεκ & κατὰ τὴν τάξιν Ἀαρὼν 1 Here, the word **order** refers to requirements and duties that go along with a specific office or position. If someone serves **according to the order of** someone else, that means that he or she meets the same requirements and performs the same duties which that person did. If it would be helpful in your language, you could use a comparable phrase. Alternate translation: “in the same way that Melchizedek was a priest … in the same way that Aaron was a priest” or “with a priesthood just like Melchizedek’s priesthood … having a priesthood just like Aaron’s priesthood” (See: [[rc://*/ta/man/translate/translate-unknown]]) -7:11 kt3a rc://*/ta/man/translate/figs-activepassive οὐ & λέγεσθαι 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who is not **said** rather than focusing on what does not do the “saying.” If you must state who does not “say,” the author implies that “God” did not say this when he spoke in [Psalm 110:4](../psa/110/04.md). Alternate translation: “for the psalm not to identify him to be” or “for God to say that he is not” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +7:11 hi4e rc://*/ta/man/translate/figs-metaphor ἀνίστασθαι 1 Here, the word **arise** refers to someone taking a position as if they were standing up to do something. The author speaks in this way to show that **another priest** has “stood up” to do his task as priest. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to appear” or “to begin serving” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +7:11 cc5f rc://*/ta/man/translate/figs-explicit κατὰ τὴν τάξιν Μελχισέδεκ & κατὰ τὴν τάξιν Ἀαρὼν 1 Here, the word **order** refers to requirements and duties that go along with a specific office or position. If someone serves **according to the order of** someone else, that means that he or she meets the same requirements and performs the same duties which that person did. If it would be helpful in your language, you could use a comparable phrase. Alternate translation: “in the same way that Melchizedek was a priest … in the same way that Aaron was a priest” or “with a priesthood just like Melchizedek’s priesthood … having a priesthood just like Aaron’s priesthood” (See: [[rc://*/ta/man/translate/figs-explicit]]) +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” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 7:12 wawz rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces further explanation and support for the idea that the “basis” of the **law** is the **priesthood** (see [7:11](../07/11.md)). The author’s point is that, because a **change of the law** occurs whenever the **priesthood is changed**, that means that the **priesthood** must be the basis for the **law**. If it would be helpful in your language, you could use a word or phrase that introduces further support for a previous claim. Alternate translation: “You can tell that the priesthood is the basis of the law, because” or “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -7:12 c7f1 rc://*/ta/man/translate/figs-activepassive μετατιθεμένης & τῆς ἱερωσύνης 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **changed** rather than focusing on the person doing the “changing.” If you must state who does the action, the author implies that “God” does it. Alternate translation: “when God changes the priesthood” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -7:12 lipz rc://*/ta/man/translate/figs-abstractnouns τῆς ἱερωσύνης 1 If your language does not use an abstract noun for the idea behind **priesthood**, you could express the idea in another way. Alternate translation: “how people act as priests” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -7:12 s8qi rc://*/ta/man/translate/figs-idiom ἐξ ἀνάγκης 1 Here, the phrase **from necessity** indicates that what follows “must” or “has to” happen. The phrase does not clarify why what follows is a **necessity**. If it would be helpful in your language, you could use a word or phrase that indicates obligation or certainty. Alternate translation: “it is required that” or “it follows that” (See: [[rc://*/ta/man/translate/figs-idiom]]) -7:12 e8av rc://*/ta/man/translate/figs-abstractnouns ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται 1 If your language does not use abstract nouns for the ideas behind **necessity**, **change**, or **place**, you could express the ideas in another way. Alternate translation: “the law also needs to be changed” or “it is required that the law also changes” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +7:12 c7f1 rc://*/ta/man/translate/figs-activepassive μετατιθεμένης & τῆς ἱερωσύνης 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **changed** rather than on the person doing the changing. If you must state who does the action, the author implies that God does it. Alternate translation: “when God changes the priesthood” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +7:12 lipz rc://*/ta/man/translate/figs-abstractnouns τῆς ἱερωσύνης 1 If your language does not use an abstract noun for the idea of **priesthood**, you could express the idea in another way. Alternate translation: “how people act as priests” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 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” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 7:13 k9zi rc://*/ta/man/translate/writing-pronouns ἐφ’ ὃν & λέγεται ταῦτα & μετέσχηκεν 1 Here, the words **he** and **whom** both refer to Jesus, to whom the author has applied the words of [Psalm 110:4](../psa/110/04.md). The author does not refer to Jesus by name here, because he uses “the Lord” in the next verse and because he emphatically uses Jesus’ name in [7:22](../07/22.md). If possible, refer to Jesus here as indirectly as the author does. If you must clarify to whom **he** and **whom** refer, you could use a word or phrase that directly identifies Jesus. Alternate translation: “the Lord about whom these things are said belongs to” or “Jesus, about whom these things are said, belongs to” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -7:13 m9mm rc://*/ta/man/translate/figs-activepassive ἐφ’ ὃν & λέγεται ταῦτα 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **said** rather than focusing on the person doing the “saying.” If you must state who did the “saying,” the author implies that “God” did it in the words of [Psalm 110:4](../psa/110/04.md). Alternate translation: “about whom God said these things” or “about whom we read these things in the psalm” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +7:13 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” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 7:13 nmdl rc://*/ta/man/translate/figs-extrainfo φυλῆς ἑτέρας 1 Here, the phrase **tribe** refers to all those people who are descended from one of Jacob’s twelve sons. The author refers to **another tribe** to show that Jesus is not from the **tribe** of Levi. He will state which tribe Jesus is from in the next verse, so do not identify of whose **tribe** the author speaks until the next verse. Alternate translation: “one of the other tribes” or “a tribe that is not connected with Levi” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) -7:13 n3hs rc://*/ta/man/translate/figs-idiom προσέσχηκεν τῷ θυσιαστηρίῳ 1 Here, the phrase **officiated at the altar** is another way to say that someone has served or functioned as a priest. If it would be helpful in your language, you could use a word or phrase that refers to acting as a priest. Alternate translation: “has functioned as priest” or “has done priestly work at God’s altar” See: [[rc://*/ta/man/translate/figs-idiom]]) +7:13 n3hs rc://*/ta/man/translate/figs-explicit προσέσχηκεν τῷ θυσιαστηρίῳ 1 Here, the phrase **officiated at the altar** is another way to say that someone has served or functioned as a priest. If it would be helpful in your language, you could use a word or phrase that refers to acting as a priest. Alternate translation: “has functioned as priest” or “has done priestly work at God’s altar” See: [[rc://*/ta/man/translate/figs-explicit]]) 7:14 t3dm rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces further, more specific explanation of what the author claimed in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces more specific information. Alternate translation: “More specifically,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 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” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -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 the idea more explicit. Alternate translation: “Moses wrote nothing in the law” or “God gave Moses nothing to say in the law” (See: [[rc://*/ta/man/translate/figs-explicit]]) -7:14 onns rc://*/ta/man/translate/figs-explicit περὶ ἱερέων οὐδὲν 1 Here, the phrase **nothing concerning priests** indicates that the law of **Moses** contains no instructions or indications about people from the tribe of **Judah** serving as priests. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “nothing about some of them acting as priests” (See: [[rc://*/ta/man/translate/figs-explicit]]) +7:14 fh67 rc://*/ta/man/translate/figs-explicit οὐδὲν Μωϋσῆς ἐλάλησεν 1 Here the author refers to the law that **Moses** received from God and gave to the people of Israel. This law contained instructions about who would serve as priests, and the only instructions that Moses received were about how people from the tribe of Levi would serve as priests. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Moses wrote nothing in the law” or “God gave Moses nothing to say in the law” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:15 uf6c rc://*/ta/man/translate/writing-pronouns ἐστιν 1 Here, the word **this** could refer to: (1) the author’s claim that God changed the priesthood. Alternate translation: “the change in priesthood is” or “the fact that God has changed the priesthood is” (2) more generally to what the author is arguing about Jesus and the priests who are descended from Levi. Alternate translation: “what I am arguing is” or “what I have said is” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 7:15 jn1p καὶ περισσότερον ἔτι κατάδηλόν ἐστιν 1 Here, the phrase **still even more obvious** is a stronger form of the phrase “{it is} obvious” in [7:14](../07/14.md). The author’s point is that everyone must acknowledge that **this** (see the previous note) is true, given that the following **if** statement is also true. If 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” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) -7:15 i17g rc://*/ta/man/translate/figs-explicit ἱερεὺς ἕτερος 1 # General Information:\n\nHere, the phrase **another priest** refers to Jesus, who is a different kind of **priest** than the priests who are descended from Levi. If it would be helpful in your language, you could make explicit that the phrase refers to Jesus. Alternate translation: “Jesus, who is a different priest,” (See: [[rc://*/ta/man/translate/figs-explicit]]) +7:15 i17g rc://*/ta/man/translate/figs-explicit ἱερεὺς ἕτερος 1 Here, the phrase **another priest** refers to Jesus, who is a different kind of **priest** than the priests who are descended from Levi. If it would be helpful in your language, you could make explicit that the phrase refers to Jesus. Alternate translation: “Jesus, who is a different priest,” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:15 chxb rc://*/ta/man/translate/figs-metaphor ἀνίσταται 1 Here the author speaks of how Jesus has become a priest as if he were a person “emerging” from underneath a covering or screen. He speaks in this way to indicate that Jesus became a **priest** at a specific point in time. If it would be helpful in your language, you could use a word or phrase that refers to becoming a priest. Alternate translation: “takes office” or “begins to serve” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -7:15 z1yl rc://*/ta/man/translate/translate-unknown κατὰ τὴν ὁμοιότητα Μελχισέδεκ 1 Here, the phrase **according to the likeness of** means something very similar to “according to the order of.” See how you translated that phrase in [7:11](../07/11.md). If possible, use similar but not identical words here. The word **likeness** emphasizes similar behavior and identity, while “order” emphasizes similar requirements and duties. Alternate translation: “much like how Melchizedek was a priest” or “with a priesthood much like Melchizedek’s priesthood” (See: [[rc://*/ta/man/translate/translate-unknown]]) -7:15 afqi rc://*/ta/man/translate/figs-abstractnouns κατὰ τὴν ὁμοιότητα Μελχισέδεκ 1 If your language does not use an abstract noun for the idea behind **likeness**, you could express the idea by using an adjective such as “like” or “similar.” Alternate translation: “who is like Melchizedek” or “who is similar to Melchizedek” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +7:15 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” (See: [[rc://*/ta/man/translate/figs-explicit]]) +7:15 afqi rc://*/ta/man/translate/figs-abstractnouns κατὰ τὴν ὁμοιότητα Μελχισέδεκ 1 If your language does not use an abstract noun for the idea of **likeness**, you could express the idea by using an adjective such as “like” or “similar.” Alternate translation: “who is like Melchizedek” or “who is similar to Melchizedek” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 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” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 7:16 fr4a rc://*/ta/man/translate/figs-infostructure οὐ κατὰ νόμον ἐντολῆς σαρκίνης & ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου 1 If your language would not put the negative statement before the positive statement, you could reverse them. Alternate translation: “according to the power of an indestructible life, not according to a law of a fleshly command” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -7:16 erq7 rc://*/ta/man/translate/figs-possession νόμον ἐντολῆς σαρκίνης 1 Here the author uses the possessive form to indicate that **a law** includes **a fleshly command**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “according to a fleshly command in the law” (See: [[rc://*/ta/man/translate/figs-possession]]) +7:16 erq7 rc://*/ta/man/translate/figs-possession νόμον ἐντολῆς σαρκίνης 1 Here the author uses the possessive form to indicate that **a law** includes **a fleshly command**. If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “according to a fleshly command in the law” (See: [[rc://*/ta/man/translate/figs-possession]]) 7:16 el4j rc://*/ta/man/translate/figs-explicit ἐντολῆς σαρκίνης 1 Here, the phrase **fleshly command** refers to a **command** that could: (1) deal with what is **fleshly**, specifically how humans have children. In other words, the **command** relates to how priests need to be descended from Levi. Alternate translation: “of a command about physical descent” (2) apply to people who are **fleshly**, that is, those who are alive now and who do not have resurrected bodies. Alternate translation: “of command that deals with this life” (See: [[rc://*/ta/man/translate/figs-explicit]]) -7:16 l4mg rc://*/ta/man/translate/figs-abstractnouns ἐντολῆς σαρκίνης 1 If your language does not use an abstract noun for the idea behind **command**, you could express the idea by using a verb such as “command.” Alternate translation: “that commands what is fleshly” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -7:16 kw1a rc://*/ta/man/translate/figs-possession κατὰ δύναμιν ζωῆς ἀκαταλύτου 1 Here the author uses the possessive form to indicate that **power** comes from or is based in the **indestructible life**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “according to the power that comes from an indestructible life” (See: [[rc://*/ta/man/translate/figs-possession]]) -7:16 oiwa rc://*/ta/man/translate/figs-abstractnouns κατὰ δύναμιν ζωῆς ἀκαταλύτου 1 If your language does not use abstract nouns for the ideas behind **power** and **life**, you could express the ideas in another way. Alternate translation: “according to how powerful he is because he never stops living” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +7:16 kw1a rc://*/ta/man/translate/figs-possession κατὰ δύναμιν ζωῆς ἀκαταλύτου 1 Here the author uses the possessive form to indicate that **power** comes from or is based in the **indestructible life**. If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “according to the power that comes from an indestructible life” (See: [[rc://*/ta/man/translate/figs-possession]]) +7:16 oiwa rc://*/ta/man/translate/figs-abstractnouns κατὰ δύναμιν ζωῆς ἀκαταλύτου 1 If your language does not use abstract nouns for the ideas of **power** and **life**, you could express the ideas in another way. Alternate translation: “according to how powerful he is because he never stops living” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 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” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:17 xmj8 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces the evidence or proof that Jesus has become a priest “according to the power of an indestructible life” (see [7:16](../07/16.md)). If it would be helpful in your language, you could use a word or phrase that introduces evidence or proof. Alternate translation: “You know that is true because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -7:17 gqya rc://*/ta/man/translate/figs-activepassive μαρτυρεῖται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **testified** rather than focusing on who or what does the “testifying.” If you must state who did the action, the author implies that “God” did it when he spoke [Psalm 110:4](../psa/110/04.md). Alternate translation: “God is testifying” or “the psalm is testifying” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +7:17 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” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 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” (See: [[rc://*/ta/man/translate/writing-quotations]]) -7:17 oo1b rc://*/ta/man/translate/figs-quotations μαρτυρεῖται & ὅτι σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ 1 If you do not use this form in your language, you could translate the sentence as an indirect quote instead of as a direct quote. Alternate translation: “it is being testified that he is a priest forever, after the order of Melchizedek” (See: [[rc://*/ta/man/translate/figs-quotations]]) 7:17 g6zd σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ 1 Since the author repeats here the same words that he quoted in [5:6](../05/06.md), you should translate these words in exactly the same way as you did in that verse. -7:18 bzht rc://*/ta/man/translate/grammar-connect-words-phrases μὲν γὰρ 1 Here, the word **For** introduces an explanation of what the quote in the previous verse means. The phrase **on the one hand** signals to the audience that this explanation has two parts. The second part begins with “on the other hand” in [7:19b](../07/19.md). If 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 follow something like the alternate translation for “on the other hand” in 7:19b. Alternate translation: “First then” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -7:18 dm50 rc://*/ta/man/translate/figs-abstractnouns ἀθέτησις & γίνεται προαγούσης ἐντολῆς 1 If your language does not use abstract nouns for the ideas behind **annulment** and **commandment**, you could express the ideas by using verbs such as “annul” and “command.” Alternate translation: “what was formerly commanded is annulled” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -7:18 x8tw rc://*/ta/man/translate/figs-explicit προαγούσης ἐντολῆς 1 Here, the phrase **the former commandment** identifies what God commanded Moses to tell the people about how the descendants of Levi would serve as priests and what they would do. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “of the former commandment about the Levitical priesthood” or “of the former commandment concerning priests in Moses’ law” (See: [[rc://*/ta/man/translate/figs-explicit]]) +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” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +7:18 dm50 rc://*/ta/man/translate/figs-abstractnouns ἀθέτησις & γίνεται προαγούσης ἐντολῆς 1 If your language does not use abstract nouns for the ideas of **annulment** and **commandment**, you could express the ideas by using verbs such as “annul” and “command.” Alternate translation: “what was formerly commanded is annulled” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +7:18 x8tw rc://*/ta/man/translate/figs-explicit προαγούσης ἐντολῆς 1 Here, the phrase **the former commandment** identifies what God commanded Moses to tell the people about how the descendants of Levi would serve as priests and what they would do. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “of the former commandment about the Levitical priesthood” or “of the former commandment concerning priests in Moses’ law” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:18 ez4i rc://*/ta/man/translate/figs-doublet ἀσθενὲς, καὶ ἀνωφελές 1 These two terms mean basically the same thing and are used together to emphasize how ineffective the “former commandment” was. If your language does not use repetition to do this, or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “is very weak” or “cannot accomplish anything” (See: [[rc://*/ta/man/translate/figs-doublet]]) 7:19 t5w7 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **for** introduces support for how the “former commandment” is “weak and useless” (see [7:18](../07/18.md)). If it would be helpful in your language, you could use a comparable word or phrase that introduces support for a claim. Alternate translation: “indeed,” or “that is because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 7:19 ia8j rc://*/ta/man/translate/figs-personification οὐδὲν & ἐτελείωσεν ὁ νόμος 1 Here the author speaks of **the law** as if it were a person who was ineffective and could “perfect” nothing. He speaks in this way to indicate that the system of laws that God gave through Moses, particularly the laws about priests, did not lead to people or things becoming “perfect.” If it would be helpful in your language, you could express the idea in another way. Alternate translation: “the law was not something that people could follow to become perfect” or “nothing was perfected through Moses’ law” (See: [[rc://*/ta/man/translate/figs-personification]]) 7:19 otzd rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the phrase **on the other hand** introduces the second part of the author’s explanation. Make sure you translate this phrase so that it works well with how you translated “on the one hand” in [7:18](../07/18.md). Alternate translation: “and second, there” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -7:19 stc2 rc://*/ta/man/translate/figs-abstractnouns ἐπεισαγωγὴ & κρείττονος ἐλπίδος 1 If your language does not use abstract nouns for the ideas behind **introduction** and **hope**, you could express the idea by using verbs such as “introduce” and “hope.” Alternate translation: “God introduces something better for which we hope” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +7:19 stc2 rc://*/ta/man/translate/figs-abstractnouns ἐπεισαγωγὴ & κρείττονος ἐλπίδος 1 If your language does not use abstract nouns for the ideas of **introduction** and **hope**, you could express the idea by using verbs such as “introduce” and “hope.” Alternate translation: “God introduces something better for which we hope” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 7:19 xp1h rc://*/ta/man/translate/figs-metonymy κρείττονος ἐλπίδος 1 Here, the word **hope** refers to the contents of the **hope**, or what believers confidently expect. If it would be helpful in your language, you could clarify that the author is referring to the contents of this **hope**. Alternate translation: “of the better things that we hope for” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -7:19 c9tz rc://*/ta/man/translate/figs-go ἐγγίζομεν τῷ Θεῷ 1 Here, the phrase **come near** refers to getting close to something but not necessarily being right next to it. Here, the author wants believers to approach God in heaven. This means that they enter into God’s presence. If it would be helpful in your language, you could use a word or phrase that refers to being in someone’s presence. Alternate translation: “we go before God” (See: [[rc://*/ta/man/translate/figs-go]]) -7:20 e97r rc://*/ta/man/translate/translate-versebridge General Information: 0 # General Information:\n\nTo help your readers understand the author’s main point in this verse and the next one, you could combine both verses into a verse bridge. You could put in a first sentence the background information about how the Israelite priests were not appointed with an oath while Jesus was appointed with an oath. Then, you could put the comparison between how Jesus was appointed with an oath and how he is the guarantor of a better covenant in a second sentence. Alternate translation: “For indeed they, without swearing an oath, are become priests, but he with an oath-taking, through God saying to him, “The Lord swore and will not change his mind: ‘You are a priest forever.’” So, by as much as not without swearing an oath,” (See: [[rc://*/ta/man/translate/translate-versebridge]]) -7:20 f3cd rc://*/ta/man/translate/grammar-connect-words-phrases καθ’ ὅσον 1 # General Information:\n\nHere, the phrase **by as much as** introduces the first half a comparison that the author will complete in [7:22](../07/22.md). The point is that, just as **swearing an oath** is more guaranteed than not using an oath, so Jesus’ priesthood and covenant are better than the priesthood of the descendants of Levi. If it would be helpful in your language, you could use a form that introduces a comparison between two situations or concepts. Alternate translation: “just as it was” or “in the same way that it was” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +7:20 e97r rc://*/ta/man/translate/translate-versebridge 0 To help your readers understand the author’s main point in this verse and the next one, you could combine both verses into a verse bridge. You could put in a first sentence the background information about how the Israelite priests were not appointed with an oath while Jesus was appointed with an oath. Then, you could put the comparison between how Jesus was appointed with an oath and how he is the guarantor of a better covenant in a second sentence. Alternate translation: “For indeed they, without swearing an oath, are become priests, but he with an oath-taking, through God saying to him, “The Lord swore and will not change his mind: ‘You are a priest forever.’” So, by as much as not without swearing an oath,” (See: [[rc://*/ta/man/translate/translate-versebridge]]) +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” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 7:20 ziqe rc://*/ta/man/translate/figs-doublenegatives οὐ χωρὶς ὁρκωμοσίας 1 The phrase **not without swearing an oath** uses two negative words to emphasize that there was definitely an **oath** involved. If it would be helpful in your language, you could express the meaning with positive words, emphasizing the importance of **swearing an oath**. Alternate translation: “with swearing an oath” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) 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” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:20 v343 rc://*/ta/man/translate/figs-infostructure ὁρκωμοσίας, οἱ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες, 1 Here the author begins a comment about the **oath** and priests. This comment continues to the end of [7:21](../07/21.md). The ULT has used em-dashes to make it clear that these words are extra information that explain **not without swearing an oath**. If 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” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 7:20 atus rc://*/ta/man/translate/grammar-connect-words-phrases μὲν γὰρ 1 Here, the word **for** introduces an explanation of about why it is important 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” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 7:20 jrue rc://*/ta/man/translate/writing-pronouns οἱ 1 Here, the word **they** refers to the priests who are descended from Levi, about whom God gave laws through Moses. If it would be helpful in your language, you could make explicit that the pronoun refers to Levitical priests. Alternate translation: “the Levitical priests” or “the Levites” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -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 what the author is claiming more explicit. Alternate translation: “are appointed priests by God without him swearing an oath” (See: [[rc://*/ta/man/translate/figs-explicit]]) +7:20 n5bi rc://*/ta/man/translate/figs-explicit χωρὶς ὁρκωμοσίας εἰσὶν ἱερεῖς γεγονότες 1 Here the author points out that God did not “swear” an **oath** when he appointed the descendants of Levi to be priests. Instead, he gave laws and regulations through Moses. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “are appointed priests by God without him swearing an oath” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:21 q1vm rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **but** introduces the second part of the author’s explanation. Make sure you translate this word so that it works well with how you translated “indeed” in [7:20](../07/20.md). Alternate translation: “but on the other hand,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -7:21 y3uo rc://*/ta/man/translate/figs-ellipsis ὁ & μετὰ 1 This phrase leaves out some words that many languages might need to be complete. If 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” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +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” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 7:21 hook rc://*/ta/man/translate/writing-pronouns ὁ & μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αὐτόν 1 Here, the words **he** and **him** refer to Jesus the Son. The phrase **the one saying** refers to God the Father. If it would be helpful in your language, you could make explicit that the pronouns refer to Jesus. Alternate translation: “the Son with an oath-taking, through God the Father saying to him” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -7:21 ythb rc://*/ta/man/translate/figs-abstractnouns μετὰ ὁρκωμοσίας διὰ τοῦ λέγοντος πρὸς αὐτόν 1 If your language does not use an abstract noun for the idea behind **oath-taking**, you could express the idea by using a verbal phrase such as “taking an oath.” Alternate translation: “through God taking an oath when he said to him” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -7:21 fzr9 rc://*/ta/man/translate/writing-quotations διὰ τοῦ λέγοντος πρὸς αὐτόν 1 Here the author quotes from the Old Testament Scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken to Christ. However, the audience would have understood that this was a quotation from the Old Testament, specifically from [Psalm 110:4](../psa/110/04.md). Since the author introduces the quotation as words that God has said to Christ, you should introduce the quotation as words that someone has said. If your readers would not know that the quotation is from the Old Testament, you could include a footnote or use some other form to identify it. Alternate translation: “through the one speaking to him” (See: [[rc://*/ta/man/translate/writing-quotations]]) -7:21 o4wg rc://*/ta/man/translate/figs-quotations πρὸς αὐτόν, ὤμοσεν Κύριος, καὶ οὐ μεταμεληθήσεται, σὺ ἱερεὺς εἰς τὸν αἰῶνα; 1 If you do not use this form in your language, you could translate the quotation as an indirect quote instead of as a direct quote. Alternate translation: “to him that the Lord swore and will not change his mind, saying that he is a priest forever—” (See: [[rc://*/ta/man/translate/figs-quotations]]) +7:21 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” (See: [[rc://*/ta/man/translate/writing-quotations]]) 7:21 zw04 rc://*/ta/man/translate/figs-123person ὤμοσεν Κύριος, καὶ οὐ μεταμεληθήσεται 1 Here, God speaks the quotation, but the **Lord** in the quotation is God. If it would be helpful in your language, you could use the first person instead. Alternate translation: “I, the Lord, swore and will not change my mind” (See: [[rc://*/ta/man/translate/figs-123person]]) -7:21 xbtg rc://*/ta/man/translate/figs-idiom οὐ μεταμεληθήσεται 1 Here, the phrase **change his mind** refers to how somebody first decides to do one thing but then later decides to do something different. The quotation indicates that **the Lord** will not decide to do something different. If it would be helpful in your language, you could use a comparable expression. Alternate translation: “will not revoke what he has said” or “will not decide to do something different” (See: [[rc://*/ta/man/translate/figs-idiom]]) -7:21 qtfs rc://*/ta/man/translate/figs-quotesinquotes οὐ μεταμεληθήσεται, σὺ ἱερεὺς εἰς τὸν αἰῶνα 1 If a direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “will not change his mind, swearing that you are a priest forever” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) +7:21 qtfs rc://*/ta/man/translate/figs-quotesinquotes οὐ μεταμεληθήσεται, σὺ ἱερεὺς εἰς τὸν αἰῶνα 1 If it would be helpful in your language, you could translate the this direct quotation as an indirect quotation. Alternate translation: “will not change his mind, swearing that you are a priest forever” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) 7:21 e5v1 σὺ ἱερεὺς εἰς τὸν αἰῶνα 1 Since the author repeats here the same words that he quoted in [7:17](../07/17.md) (although he does not include the phrase “according to the order of Melchizedek”), you should translate these words in exactly the same way as you did in that verse. -7:22 h462 rc://*/ta/man/translate/grammar-connect-words-phrases κατὰ τοσοῦτο 1 # Connecting Statement:\n\nHere, the phrase **according to so much more** introduces the second half of the comparison that the author began in the first part of [7:20](../07/20.md). The comparison indicates that the difference in greatness between a priesthood with an oath and a priesthood without an oath is comparable to the difference in greatness between the covenants of which these priesthoods are a part. In other words, the covenant that Jesus “guarantees” is greater than the covenant that God gave through Moses, just like his priesthood that is guaranteed by an oath is greater than the priesthood that God gave to the descendants of Levi. If it would be helpful in your language, you could use a form that expresses a comparison between two situations or concepts. Alternate translation: “by that much” or “by so much” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -7:22 e23d rc://*/ta/man/translate/translate-unknown γέγονεν ἔγγυος 1 Here, the word **guarantor** refers to a person who makes sure that people do what they promised or agreed to do. In other words, Jesus is the one who ensures that the **better covenant** be carried out. If it would be helpful in your language, you could use a comparable word or phrase. Alternate translation: “ensures the fulfillment” or “makes certain the accomplishment” (See: [[rc://*/ta/man/translate/translate-unknown]]) -7:22 qn5c rc://*/ta/man/translate/figs-explicit κρείττονος διαθήκης 1 Here the audience would have inferred that the **covenant** is **better** than the “old covenant,” the one that God gave through Moses to the Israelites. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “of a covenant that is better than the covenant that God gave through Moses” (See: [[rc://*/ta/man/translate/figs-explicit]]) +7:22 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” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +7:22 qn5c rc://*/ta/man/translate/figs-explicit κρείττονος διαθήκης 1 Here the audience would have inferred that the **covenant** is **better** than the “old covenant,” the one that God gave through Moses to the Israelites. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “of a covenant that is better than the covenant that God gave through Moses” (See: [[rc://*/ta/man/translate/figs-explicit]]) 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” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -7:23 ygc6 rc://*/ta/man/translate/figs-explicit πλείονές 1 Here the author is primarily interested in how there were **many** priests serving one after the other. He is not speaking about how **many** priests served at one time. If it would be helpful in your language, you could clarify that the author is referring to the long sequence of priests who served one after the other. Alternate translation: “many in a row” or “many throughout time” (See: [[rc://*/ta/man/translate/figs-explicit]]) -7:23 yeb6 rc://*/ta/man/translate/figs-activepassive θανάτῳ κωλύεσθαι παραμένειν 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **prevented** rather than focusing on what does the “preventing.” Alternate translation: “death prevents them from continuing” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -7:23 vn5m rc://*/ta/man/translate/figs-abstractnouns θανάτῳ 1 If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “by how they die” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -7:23 tfba rc://*/ta/man/translate/figs-explicit παραμένειν 1 Here the author implies that they **are prevented {from} continuing** to be priests. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “from continuing to be priests” or “from continuing to act as priests” (See: [[rc://*/ta/man/translate/figs-explicit]]) +7:23 yeb6 rc://*/ta/man/translate/figs-activepassive θανάτῳ κωλύεσθαι παραμένειν 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **prevented** rather than on what does the preventing. Alternate translation: “death prevents them from continuing” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +7:23 vn5m rc://*/ta/man/translate/figs-abstractnouns θανάτῳ 1 If your language does not use an abstract noun for the idea of **death**, you could express the idea by using a verb such as “die.” Alternate translation: “by how they die” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +7:23 tfba rc://*/ta/man/translate/figs-explicit παραμένειν 1 Here the author implies that they **are prevented {from} continuing** to be priests. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “from continuing to be priests” or “from continuing to act as priests” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:24 ywjc rc://*/ta/man/translate/grammar-connect-words-phrases ὁ δὲ 1 Here, the words **but** and **on the other hand** introduce the second part of the contrast that the author began in [7:23](../07/23.md). Make sure you express the idea here in a way that matches how you introduced the first half of the contrast in the previous verse. Alternate translation: “and on the other hand, he” or “but second, he” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 7:24 y2uu rc://*/ta/man/translate/writing-pronouns ὁ 1 Here, the word **he** refers to Jesus. If it would be helpful in your language, you could make explicit that the pronoun refers to Jesus. Alternate translation: “the Son” or “Jesus the Son” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -7:24 z20u rc://*/ta/man/translate/figs-explicit μένειν αὐτὸν εἰς τὸν αἰῶνα 1 Here, the phrase **he remains forever** means something similar to the phrase “indestructible life” in [7:16](../07/16.md): Jesus lives forever, that is, he will never die. If it would be helpful in your language, you could express the idea more clearly. Alternate translation: “remains alive forever” or “lives without end” (See: [[rc://*/ta/man/translate/figs-explicit]]) -7:24 u941 rc://*/ta/man/translate/figs-abstractnouns ἀπαράβατον ἔχει τὴν ἱερωσύνην 1 If your language does not use an abstract noun for the idea behind **priesthood**, you could express the idea by using a verb such as “imitate.” Alternate translation: “is permanently a priest” or “permanently acts as a priest” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +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” (See: [[rc://*/ta/man/translate/figs-explicit]]) +7:24 u941 rc://*/ta/man/translate/figs-abstractnouns ἀπαράβατον ἔχει τὴν ἱερωσύνην 1 If your language does not use an abstract noun for the idea of **priesthood**, you could express the idea by using a verb such as “imitate.” Alternate translation: “is permanently a priest” or “permanently acts as a priest” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 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” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -7:25 sn4h rc://*/ta/man/translate/figs-explicit σῴζειν εἰς τὸ παντελὲς 1 Here, the word **completely** identifies the way that Jesus “saves” people as something that he himself does totally and finally. In other words, he does not need someone else to assist him in “saving” his people. If it would be helpful in your language, you could express the idea more explicitly. Alternate translation: “to save entirely” or “to save all the way” (See: [[rc://*/ta/man/translate/figs-explicit]]) -7:25 b182 rc://*/ta/man/translate/figs-go τοὺς προσερχομένους & τῷ Θεῷ 1 Here, the word **approaching** refers to getting close to something but not necessarily being right next to it. Here, the author speaks of people **approaching God**. This means that they enter into God’s presence. If it would be helpful in your language, you could use a word or phrase that refers to being in someone’s presence. Alternate translation: “the ones going before God” (See: [[rc://*/ta/man/translate/figs-go]]) +7:25 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” (See: [[rc://*/ta/man/translate/figs-go]]) 7:25 l29k rc://*/ta/man/translate/grammar-connect-time-simultaneous πάντοτε ζῶν 1 Here, the phrase **always living** could introduce: (1) another reason why he is **able to save completely**. Alternate translation: “because he always lives” (2) something that happens as part of or during his “saving” of those **approaching God through him**. Alternate translation: “as one who always lives” or “part of which is how he always lives” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]]) 7:26 x23q rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces further explanation of the way in which Jesus serves as a priest. If it would be helpful in your language, you could use a comparable word or phrase that introduces more explanation, or you could leave **For** untranslated. Alternate translation: “Now” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 7:26 p677 rc://*/ta/man/translate/writing-pronouns τοιοῦτος & ἀρχιερεύς 1 Here, the word **such** could refer: (1) back to what the author said in the previous verses about how Jesus has a “permanent priesthood” and can “save completely” (see [7:24–25](../07/24.md)). Alternate translation: “that kind of high priest” (2) ahead to what the author will say in this and the following verses about the kind of high priest that Jesus is. Alternate translation: “the kind of high priest I am about to describe” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -7:26 gl1y rc://*/ta/man/translate/translate-unknown καὶ ἔπρεπεν 1 Here, the word **suitable** identifies something or someone that is appropriate to a specific situation or task. The author’s point is that Jesus is the appropriate high priest to “save completely” everyone who believes in him. If it would be helpful in your language, you could use a word or phrase that identifies this **high priest** as “appropriate” or “fitting.” Alternate translation: “was indeed fitting” or “was indeed the right one” (See: [[rc://*/ta/man/translate/translate-unknown]]) 7:26 t182 rc://*/ta/man/translate/figs-doublet ὅσιος, ἄκακος, ἀμίαντος 1 The three words **holy**, **innocent**, and **pure** mean very similar things and emphasize that Jesus did not sin or do anything wrong. The word **holy** emphasizes how Jesus honored and pleased God. The word **innocent** identifies Jesus as a person who did not think about or plan evil deeds. The word **pure** indicates that Jesus did not do anything that would defile him or make him repulsive to God. If your language does not have words that fit with these three distinct ideas, you could express these three words with one or two words or with a phrase. Alternate translation: “sinless and perfect” or “without sin or evil” (See: [[rc://*/ta/man/translate/figs-doublet]]) 7:26 xxf1 κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν 1 Here, the phrase **separated from the sinners** could refer to: (1) how Jesus is distinct from or different than **the sinners**. Alternate translation: “not one of the sinners” or “distinct from the sinners” (2) how Jesus does not come into contact with **sinners** because he is now **higher than the heavens**. Alternate translation: “dwelling far away from sinners” or “not coming into contact with the sinners” 7:26 cmq1 rc://*/ta/man/translate/figs-explicit ὑψηλότερος τῶν οὐρανῶν γενόμενος 1 Many people in the author’s culture believed that the space that they called “heaven” contained multiple layers or spheres of individual heavens. The author has already used the plural **heavens** in [4:14](../04/14.md). Here, the author uses this language without clarifying how many heavens there are. The main point is that Jesus is **higher than the heavens**. This could mean that: (1) Jesus is in the highest heaven, **higher** than all the other **heavens**. Alternate translation: “having come to the highest place in the heavens” (2) Jesus has gone beyond all the **heavens**. This could be a metaphor for how greatly God has honored him, or it could mean that Jesus has left the creation. Alternate translation: “having become more exalted than the heavens” or “having gone beyond the heavens” (See: [[rc://*/ta/man/translate/figs-explicit]]) -7:27 yc7r rc://*/ta/man/translate/figs-abstractnouns οὐκ ἔχει καθ’ ἡμέραν ἀνάγκην 1 If your language does not use an abstract noun for the idea behind **need**, you could express the idea by using a verb such as “need.” Alternate translation: “does not need each day” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -7:27 nfh7 rc://*/ta/man/translate/figs-infostructure καθ’ ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ 1 If your readers would find the order in which the author presents information confusing, you could rearrange the elements so that they appear in more natural order. Alternate translation: “a need each day to offer up sacrifices, first on behalf of his own sins and then on behalf of the those of the people, even as the high priests do” (See: [[rc://*/ta/man/translate/figs-infostructure]]) +7:27 nfh7 rc://*/ta/man/translate/figs-infostructure καθ’ ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ 1 If it would be helpful in your language, you could rearrange the elements in this sentence. Alternate translation: “a need each day to offer up sacrifices, first on behalf of his own sins and then on behalf of the those of the people, even as the high priests do” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 7:27 lxug rc://*/ta/man/translate/figs-explicit ὥσπερ οἱ ἀρχιερεῖς 1 Here, the phrase **high priests** refers to other **high priests** besides Jesus, more specifically those who are descended from Levi and Aaron. If it would be helpful in your language, you could make it more explicit which **high priests** these are. Alternate translation: “even as the other high priests” or “even as the Levitical high priests” (See: [[rc://*/ta/man/translate/figs-explicit]]) 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” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) -7:27 ubdv rc://*/ta/man/translate/figs-idiom ὑπὲρ τῶν ἰδίων ἁμαρτιῶν & τῶν τοῦ λαοῦ 1 Here, the phrase **on behalf of** someone’s sins means that the **sacrifices** are intended to deal with those sins. It does not mean that the **sacrifices** allow the sins or encourage the sins. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “to deal with his own sins … to deal with those of the people” or “for the forgiveness of his own sins … for the forgiveness of those of the people” (See: [[rc://*/ta/man/translate/figs-idiom]]) 7:27 b6nv rc://*/ta/man/translate/writing-pronouns τῶν ἰδίων & ἐποίησεν & ἑαυτὸν 1 Here, the phrase **his own** refers to any one of the **high priests**. The words **he** and **himself** refer to Jesus. If it would be helpful in your language, you could make to whom these words refer more explicit. Alternate translation: “the high priest’s own … Jesus did … himself” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 7:27 nqlp rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **for** introduces the reason why Jesus did not **have each day a need** to do what the **high priests** did. If it would be helpful in your language, you could use a word or phrase that introduces a reason. Alternate translation: “because” or “since” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 7:27 ciag rc://*/ta/man/translate/writing-pronouns τοῦτο & ἐποίησεν 1 Here, the word **this** refers to the result of the **sacrifices** that the author mentioned earlier in the verse. He means that Jesus successfully dealt with or removed sins, which is what those **sacrifices** were meant to do. If it would be helpful in your language, you could make what **this** refers to more explicit. Alternate translation: “he successfully took away sins” or “he did what these priests were supposed to do” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -7:27 uoky rc://*/ta/man/translate/translate-unknown ἐφάπαξ 1 Here, the phrase **once and never again** indicates that something occurred one time and will not or does not need to occur again. If it would be helpful in your language, you could use a word or phrase that refers to one, definitive moment. Alternate translation: “only one time” or “once only” (See: [[rc://*/ta/man/translate/translate-unknown]]) 7:28 e8a6 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a summary statement for what the author has argued in [7:18–27](../07/18.md). If it would be helpful in your language, you could use a comparable word or phrase that introduces a summary statement. Alternate translation: “As you can see,” or “So,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 7:28 n693 rc://*/ta/man/translate/figs-personification ὁ νόμος & καθίστησιν 1 Here the author speaks of **the law** as if it were a person who could “appoint” people as high priests. He speaks in this way to indicate that these high priests fulfill what is written in the law about high priests. If it would be helpful in your language, you could refer to the one who gave **the law** as the one who **appoints**, or you could express the idea in another natural way. Alternate translation: “in the law it is written that someone should appoint” or “according to the law, one must appoint” (See: [[rc://*/ta/man/translate/figs-personification]]) 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” (See: [[rc://*/ta/man/translate/figs-explicit]]) -7:28 esfp rc://*/ta/man/translate/figs-gendernotations ἀνθρώπους 1 In Israelite and Jewish culture, only **men** could be high priests, so the author is referring to **men** here. However, he is not emphasizing that the high priests were male, so you can use a non-gendered word if it is clearer. Alternate translation: “people” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) -7:28 u5ny rc://*/ta/man/translate/figs-abstractnouns ἀνθρώπους & ἔχοντας ἀσθένειαν 1 If your language does not use an abstract noun for the idea behind **weakness**, you could express the idea by using an adjective such as “weak.” Alternate translation: “men who are weak” or “men who fail” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +7:28 esfp rc://*/ta/man/translate/figs-gendernotations ἀνθρώπους 1 In Israelite and Jewish culture, only **men** could be high priests, so the author is referring to **men** here. However, he is not emphasizing that the high priests were male, so you can use a word that refers to both men and women if it is clearer. Alternate translation: “people” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +7:28 u5ny rc://*/ta/man/translate/figs-abstractnouns ἀνθρώπους & ἔχοντας ἀσθένειαν 1 If your language does not use an abstract noun for the idea of **weakness**, you could express the idea by using an adjective such as “weak.” Alternate translation: “men who are weak” or “men who fail” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 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” (See: [[rc://*/ta/man/translate/figs-personification]]) -7:28 gzm1 rc://*/ta/man/translate/figs-possession ὁ λόγος & τῆς ὁρκωμοσίας 1 Here the author uses the possessive form to describe a **word** that records how God “swore” **an oath**. If it would be helpful in your language, you could express the idea in a more natural way. Alternate translation: “the word that records how God swore an oath” (See: [[rc://*/ta/man/translate/figs-possession]]) +7:28 gzm1 rc://*/ta/man/translate/figs-possession ὁ λόγος & τῆς ὁρκωμοσίας 1 Here the author uses the possessive form to describe a **word** that records how God “swore” **an oath**. If it would be helpful in your language, you could express the idea without using a possessive form. Alternate translation: “the word that records how God swore an oath” (See: [[rc://*/ta/man/translate/figs-possession]]) 7:28 yez2 rc://*/ta/man/translate/figs-metonymy ὁ λόγος & τῆς ὁρκωμοσίας 1 Here, the word **word** refers to what someone says in words. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the message concerning the swearing of an oath” or “what God said about the swearing of an oath” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 7:28 msa4 rc://*/ta/man/translate/guidelines-sonofgodprinciples Υἱόν 1 The word **Son** is an important title for Jesus, the Son of God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 7:28 r5lc εἰς τὸν αἰῶνα τετελειωμένον 1 Here, the phrase **having been made perfect forever** could refer to: (1) who the **Son** is. Alternate translation: “who has been made perfect forever” (2) something that happened before the **Son** became a high priest. Alternate translation: “after he was made perfect forever” -7:28 fkl3 rc://*/ta/man/translate/figs-activepassive τετελειωμένον 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who is **made perfect** rather than focusing on the person doing the “perfecting.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God having made him perfect” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +7:28 fkl3 rc://*/ta/man/translate/figs-activepassive τετελειωμένον 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who is **made perfect** rather than on the person doing the perfecting. If you must state who did the action, the author implies that God did it. Alternate translation: “God having made him perfect” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 8:intro ks94 0 # Hebrews 8 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n * Teaching: The ministry of the Son (8:1–6)\n * Teaching: The new covenant (8:7–13)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [8:8–12](../08/08.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### New covenant\n\nIn [8:6–13](../08/06.md), the author refers to a “second,” “better,” or “new” covenant. All these phrases refer to the same covenant, the one that God promised in the words that the author quotes from [Jeremiah 31:31–34](../jer/31/31.md). This new covenant is “mediated” through Jesus the Son ([8:6](../08/06.md)), and when God initiates this covenant, the “first covenant” (the one God made with the Israelites through Moses) becomes “old” or “obsolete” ([8:13](../08/13.md)). In your translation, use words or phrases that refer to an agreement or formal contract between people or groups. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### The heavenly sanctuary\n\nIn [8:1–2](../08/01.md), the author refers to how Jesus has sat down at the right side of God’s throne and is a “servant of the holy place and the true tabernacle.” Most likely, the author considers the throne where Jesus sat down to be inside this heavenly sanctuary. Scholars debate whether “holy place” and “true tabernacle” are two different names for the same thing or whether the “holy place” is the most sacred area inside the “true tabernacle.” Either way, these names refer to the sanctuary in heaven where Jesus acts as a high priest. You should refer to the heavenly sanctuary with the same words that you use to refer to the earthly sanctuary. (See: [[rc://*/tw/dict/bible/kt/tabernacle]] and [[rc://*/tw/dict/bible/kt/holy]])\n\n## Important Figures of Speech in this Chapter\n\n### The “house” of Israel or Judah\n\nIn [8:8](../08/08.md), [10](../08/10.md), the quotation refers to the “house” of Israel or of Judah. In this context, “house” refers figuratively to groups of people who are connected because they are all descended from the same person or because they are all ruled by the same leader. In this case, both are true: the “house” refers to the people who are descended from Abraham and are ruled by a king. In [10](../08/10.md), the “house of Israel” refers to all the Israelites. In [8:8](../08/08.md), the “house of Israel” and the “house of Judah” refer to the two different kingdoms that the original kingdom of Israel split into. In both cases, the quotation is referring to all the Israelites. Consider using a natural way to refer to a group of people who go together. (See: [[rc://*/tw/dict/bible/other/house]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Was Jesus a priest when he lived and died on earth?\n\nIn [8:4](../08/04.md), the author argues that Jesus would not be a priest if he were on earth. His basis for this claim seems to be that God has already appointed priests to offer sacrifices on earth. Scholars frequently debate whether the author of Hebrews claims that Jesus served as a priest when he obeyed during his earthly life and when he died on the cross, or whether he only served as a priest after he came back to life and ascended to heaven. Either way, the author’s point in this verse is that Jesus would not be a priest if he were on earth right now. See the notes on this verse for ways to translate the contrary-to-fact condition.\n\n### What is the “fault” in the first covenant?\n\nIn [8:7](../08/07.md), the author implies that the “first covenant” was not “faultless.” However, in [8:8](../08/08.md), he claims that God finds “fault” with “them,” that is, the Israelites who received that covenant. Most likely, the “fault” in the first covenant was that it did not enable the Israelites to keep the covenant, and so they failed. This contrasts with the “new covenant,” in which God will put his laws in the minds and hearts of his people. Since the people are the “fault” in the new covenant, there is no need to harmonize these two verses. 8:1 tw7l rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces a new section in the author’s argument. If it would be helpful in your language, you could use a word or phrase that introduces a new section, or you could leave **Now** untranslated. Alternate translation: “Next,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -8:1 nb8q rc://*/ta/man/translate/translate-unknown κεφάλαιον & ἐπὶ τοῖς λεγομένοις 1 # Connecting Statement:\n\nHere, the word **point** refers to the main or most significant idea in a speech or argument. The author could be referring to the most significant idea in: (1) everything he is writing, including what follows. Alternate translation: “the most significant thing in what is being said is this” (2) what he has already said, not including what follows. Alternate translation: “the most significant thing in what has been said is this” (See: [[rc://*/ta/man/translate/translate-unknown]]) -8:1 noty rc://*/ta/man/translate/figs-activepassive τοῖς λεγομένοις 1 # Connecting Statement:\n\nIf your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **being said** rather than focusing on the person doing the “saying.” If you must state who did the action, the author implies that he himself did it. Alternate translation: “the things that I have said is this” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +8:1 nb8q rc://*/ta/man/translate/translate-unknown κεφάλαιον & ἐπὶ τοῖς λεγομένοις 1 Here, the word **point** refers to the main or most significant idea in a speech or argument. The author could be referring to the most significant idea in: (1) everything he is writing, including what follows. Alternate translation: “the most significant thing in what is being said is this” (2) what he has already said, not including what follows. Alternate translation: “the most significant thing in what has been said is this” (See: [[rc://*/ta/man/translate/translate-unknown]]) +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 focusing on the person doing the “saying.” If you must state who did the action, the author implies that he himself did it. Alternate translation: “the things that I have said is this” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 8:1 m2b4 rc://*/ta/man/translate/writing-pronouns τοιοῦτον & ἀρχιερέα 1 Here, the word **such** refers back to what the author has already said about how Jesus is a priest, particularly to the words in [7:26–28](../07/26.md). If it would be helpful in your language, you could make what **such** refers to more explicit. Alternate translation: “the kind of high priest I have described, one” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 8:1 b8qy rc://*/ta/man/translate/translate-symaction ἐκάθισεν ἐν δεξιᾷ 1 When someone sits **at the right hand** of God (**the Majesty**), it symbolizes that person’s honor, authority, and ability to rule. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “he sat down to rule at the right hand” or “he took the place of honor and authority at the right hand” (See: [[rc://*/ta/man/translate/translate-symaction]]) 8:1 kqzi rc://*/ta/man/translate/figs-metonymy ἐν δεξιᾷ τοῦ θρόνου 1 Here, the phrase **at the right hand** refers to the place next to a person’s right hand, which would be the “right side.” In the author’s culture, this side was associated with honor or authority. If it would be helpful in your language, you could refer to the “right side.” Make sure that your readers understand that this side indicates that Jesus has honor and authority when he sits there. Alternate translation: “at the right side of the throne” or “in the honorable place next to the throne” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -924,7 +776,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 8:5 j3tz rc://*/ta/man/translate/figs-explicit ἐν τῷ ὄρει 1 Here, the word **mountain** refers to Mount Sinai. Moses climbed up this mountain to meet God and receive God’s promises and commands for the Israelites. You can read about Moses climbing up Mount Sinai in [Exodus 19](../exo/19/01.md); [24](../exo/24/01.md). If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “on Mount Sinai” or “when I spoke to you on Mount Sinai” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:6 qdj6 rc://*/ta/man/translate/grammar-connect-logic-contrast νυνὶ δὲ 1 # Connecting Statement:\n\nHere, the phrase **But now** introduces what is true, in contrast to the hypothetical situation the author offered in [8:4](../08/04.md). The word **now** does not refer to time here. If it would be helpful in your language, you could use a word or phrase that introduces reality in contrast to a hypothetical situation. Alternate translation: “In reality, though,” or “As it really is,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 8:6 rt2a rc://*/ta/man/translate/translate-unknown τέτυχεν 1 Here, the word **obtained** refers to how Jesus received the **ministry** from God. It does not mean that Jesus took it from God without God knowing. If it would be helpful in your language, you could use a word or phrase that refers to receiving an office or beginning to act in a specific position. Alternate translation: “he has received” or “he has performed” (See: [[rc://*/ta/man/translate/translate-unknown]]) -8:6 u8wv rc://*/ta/man/translate/figs-abstractnouns διαφορωτέρας & λειτουργίας 1 If your language does not use an abstract noun for the idea behind **ministry**, you could express the idea by using a verb such as “minister” or “serve.” Alternate translation: “how he ministers in a way far superior way” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +8:6 u8wv rc://*/ta/man/translate/figs-abstractnouns διαφορωτέρας & λειτουργίας 1 If your language does not use an abstract noun for the idea of **ministry**, you could express the idea by using a verb such as “minister” or “serve.” Alternate translation: “how he ministers in a way far superior way” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 8:6 in57 rc://*/ta/man/translate/figs-explicit διαφορωτέρας & λειτουργίας & κρείττονός & διαθήκης & κρείττοσιν ἐπαγγελίαις 1 Here the audience would have inferred that the **ministry**, **covenant**, and **promises** are **superior** or **better** than the “old” ministry, covenant, and promises, the ones that God gave through Moses to the Israelites. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “a ministry far superior to the ministry of the Levites … of a covenant that is better than the one God made with the Israelites … promises that are better than those that God made through Moses” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:6 sn6a rc://*/ta/man/translate/grammar-connect-words-phrases ὅσῳ καὶ κρείττονός ἐστιν διαθήκης μεσίτης 1 Here, the phrase **in as much as** indicates that the difference between Jesus’ **far superior ministry** and the ministry of the Levitical priests is the same as the different between the **better covenant** and the covenant that God made with Israel. If it would be helpful in your language, you could use a word or phrase that introduces a comparison. Alternate translation: “as far superior as the covenant of which he is the mediator is better” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 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 in a more natural way. Alternate translation: “the one who mediates a better covenant” (See: [[rc://*/ta/man/translate/figs-possession]]) @@ -936,8 +788,8 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 8:7 wb9d rc://*/ta/man/translate/translate-ordinal ἡ πρώτη & δευτέρας 1 If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “covenant one … for a covenant two” or “earlier covenant … for a later covenant” (See: [[rc://*/ta/man/translate/translate-ordinal]]) 8:7 gig6 rc://*/ta/man/translate/figs-explicit ἡ πρώτη ἐκείνη & δευτέρας 1 Here, the words **first** and **second** refer to two covenants that God made. The **first** covenant is the one that God made with the Israelites through Moses, and it was made before the **second** covenant, which is the one that God makes with his people through Jesus. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “the covenant that God made with his people at first … for another, later covenant” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:7 np7l rc://*/ta/man/translate/figs-idiom οὐκ ἂν δευτέρας ἐζητεῖτο τόπος 1 Here, the phrase **no place would have been sought** refers to how God would not have made another covenant if the first one had been **faultless**. The word **place** refers to a situation in which another covenant would exist. The idiom avoids referring to who is doing the “seeking.” If it would be helpful in your language, you could use an expression that refers to an “opportunity” or “situation” in which another covenant is made. Alternate translation: “there would not have been a situation in which another covenant was made” or “there would have been no need for a second one” (See: [[rc://*/ta/man/translate/figs-idiom]]) -8:7 pktf rc://*/ta/man/translate/figs-activepassive οὐκ & ἐζητεῖτο τόπος 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the **place** that is **sought** rather than focusing on the person doing the “seeking.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “no one would have sought a place” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -8:8 ya4n rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 # General Information:\n\nHere, the word **For** introduces support for what the author has claimed about how the first covenant was not “faultless” (see [8:7](../08/07.md)). If 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 covenant was not faultless, because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +8:7 pktf rc://*/ta/man/translate/figs-activepassive οὐκ & ἐζητεῖτο τόπος 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the **place** that is **sought** rather than focusing on the person doing the “seeking.” If you must state who did the action, you could use an indefinite subject. Alternate translation: “no one would have sought a place” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +8:8 ya4n rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 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 covenant was not faultless, because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 8:8 sqb4 rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 Here, the word **them** refers to the people with whom God made the “first covenant”: the people of Israel. The author may be referring specifically to the people whom God led out of Egypt, or he may be referring to all the people who lived under the “first covenant.” If it would be helpful in your language, you could clarify to whom **them** refers. Alternate translation: “with the Israelite ancestors” or “with the people of Israel” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 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” (See: [[rc://*/ta/man/translate/writing-quotations]]) 8:8 ncqt rc://*/ta/man/translate/figs-quotations λέγει, ἰδοὺ, ἡμέραι ἔρχονται, λέγει Κύριος, καὶ συντελέσω, ἐπὶ τὸν οἶκον Ἰσραὴλ, καὶ ἐπὶ τὸν οἶκον Ἰούδα, διαθήκην καινήν; 1 If you do not use this form in your language, you could translate these words as an indirect quote instead of as a direct quote. If you translate these words as an indirect quote, you also need to translate the words in the following four verses as indirect quotes. Alternate translation: “he says that you should behold, as days are coming, so he says, when he will complete a new covenant with the house of Israel and with the house of Judah” (See: [[rc://*/ta/man/translate/figs-quotations]]) @@ -951,7 +803,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 8:9 hm31 rc://*/ta/man/translate/figs-idiom ἐν ἡμέρᾳ ἐπιλαβομένου μου 1 Here, the phrase **on the day** refers to a specific and important time period. It does not necessarily refer to only one period of 24 hours. If it would be helpful in your language, you could use a word or phrase that refers to a specific time period. Alternate translation: “during the time when I grasped” (See: [[rc://*/ta/man/translate/figs-idiom]]) 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). IIf it would be helpful in your language, you could make this idea more explicit. Alternate translation: “when I grasped their hand to lead them out of the land of Egypt, where they were enslaved” (See: [[rc://*/ta/man/translate/figs-explicit]]) 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 use a comparable metaphor or express the idea plainly. Alternate translation: “when I picked them up and carried them” or “when I tenderly rescued them” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -8:9 s6z7 rc://*/ta/man/translate/grammar-collectivenouns τῆς χειρὸς αὐτῶν 1 Here, the word **hand** is a singular noun that refers to the “hands” of all the Israelites. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “their hands” or “each of their hands” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) +8:9 s6z7 τῆς χειρὸς αὐτῶν 1 The author does not mean that Israelites had only one **hand** among them that God **grasped**. He means that God **grasped** the hand of each of them. It may be helpful to clarify this for your readers. Alternate translation: “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 what **because** supports clearer. Alternate translation: “the reason for which is that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 8:9 y9kx rc://*/ta/man/translate/figs-idiom αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου 1 Here, the phrase **continue in my covenant** refers to doing what the **covenant** requires. If it would be helpful in your language, you could use a phrase that refers to keeping the terms of an agreement. Alternate translation: “they did not do what the covenant required” (See: [[rc://*/ta/man/translate/figs-idiom]]) 8:9 gto8 rc://*/ta/man/translate/translate-unknown κἀγὼ ἠμέλησα αὐτῶν 1 Here, the clause **I did not care about them** refers to how God stopped taking care of the Israelite ancestors. The point is that he did not help or assist them. If it would be helpful in your language, you could express idea in a more natural way. Alternate translation: “and I stopped helping them” or “I ignored them” (See: [[rc://*/ta/man/translate/translate-unknown]]) @@ -964,7 +816,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 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” (See: [[rc://*/ta/man/translate/figs-123person]]) 8:10 axqs rc://*/ta/man/translate/figs-parallelism διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς 1 Here the quotation includes two statements that mean almost the same thing. One statement uses “putting” and **mind** language, and the other uses “writing” and **heart** language. This was considered good poetry in the author’s culture. If this would not be good poetry in your culture, and if the repetition would be confusing, you could combine the two statements. Alternate translation: “writing my laws on their hearts” or “putting my laws inside them” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 8:10 gbw3 rc://*/ta/man/translate/figs-metaphor διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν 1 Here God speaks as if his **laws** were objects that could be placed somewhere, in this case the **mind** pictured as a place. By speaking in this way, God means that he will make his **laws** part of how people naturally think and act instead of something that they must learn and then struggle to do. If it would be helpful in your language, you could use a comparable metaphor, or you could express the idea plainly. Alternate translation: “helping them fully understand my laws” or “making my laws part of how they think” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -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. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “their minds” or “each of their minds” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) +8:10 fhi5 τὴν διάνοιαν αὐτῶν 1 The author does not mean that Israelites had only one **mind** among them into which God put his laws. He means that God put his laws into the mind of each of them. It may be helpful to clarify this for your readers. Alternate translation: “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 use a comparable metaphor or express the idea plainly. Alternate translation: “I will help them desire to keep them” or “I will make my laws part of who they are” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 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 refer to the place where humans think in your culture or express the idea plainly. Alternate translation: “on their desires” or “on how people think” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 8:10 hs53 rc://*/ta/man/translate/figs-idiom ἔσομαι αὐτοῖς εἰς Θεόν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν 1 Here God uses two clauses that refer to relationships between people or groups. He does not mean that he is not actually God and they are not actually his people. Instead, he means that they will act towards each other as God and his people do. If it would be helpful in your language, you could express the idea in a clearer way. Alternate translation: “I will act as their God, and they will act as my people” or “I will be their God, and they will be my people” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -990,7 +842,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 8:13 zpho rc://*/ta/man/translate/figs-explicit τὴν πρώτην 1 Here, the phrase **the first** refers specifically to “the first covenant,” the one that God made with the Israelites through Moses. If it would be helpful in your language, you could make it explicit that the author is referring to this “first covenant.” Alternate translation: “the first covenant” (See: [[rc://*/ta/man/translate/figs-explicit]]) 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 if the repetition would be confusing, you could use one phrase here. Alternate translation: “what is becoming obsolete” or “what is old and obsolete” (See: [[rc://*/ta/man/translate/figs-doublet]]) 8:13 v2tt ἐγγὺς ἀφανισμοῦ 1 Alternate translation: “is going to disappear soon” -9:intro p8vy 0 # Hebrews 9 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n * Teaching: Old and new ministries (9:1–10:18)\n\n## Special Concepts in this Chapter\n\n### The earthly tabernacle\n\nIn [9:1–10](../09/01.md), the author describes and evaluates the earthly tabernacle. When the author wrote this letter, there was a temple in Jerusalem, and the tabernacle no longer existed. So, his descriptions are based on the Old Testament only, not on personal experience. The tabernacle was a large tent divided into two parts: the outer “Holy Place” and the inner “Most Holy Place.” This tabernacle contained an “ark,” in which God had the people store important objects. God was specially present where the ark was. The tabernacle also contained a lampstand that burned continually, a table on which the priests laid bread in God’s presence, and an altar for burning incense. Priests frequently went into the “Holy Place,” but only the high priest would enter the “Most Holy Place” on one special day in the year. The author does not describe everything about the tabernacle, and his descriptions do not always perfectly match what you might read in the Old Testament. Make sure to translate what the author actually says. (See: [[rc://*/tw/dict/bible/kt/tabernacle]])\n\n### The heavenly sanctuary\n\nIn [9:11](../09/12.md), the author refers again to a “tabernacle” and “holy places.” Scholars debate what these two names identify, much like in [8:1–2](../08/01.md). Most likely the “tabernacle” refers to the entire heavenly sanctuary that Jesus passes “through” to enter into the inner section, the “holy places.” However, the two names could each refer to the entire sanctuary from two different perspectives. The author mentions the heavenly sanctuary again in [9:23–24](../09/23.md). However, here he refers simply to “the things in the heavens,” “the heavenly things,” and the “true ones.” The meaning of these general terms depend on how you understand the more specific words in [8:1–2](../08/01.md); [9:11–12](../09/11.md). See the specific verses for translation options. Make sure that you refer to the heavenly sanctuary with the same or similar words that you use to refer to the earthly sanctuary. (See [[rc://*/tw/dict/bible/kt/tabernacle]] and [[rc://*/tw/dict/bible/kt/heaven]])\n\n### Old covenant offerings and rituals\n\nThe author refers to multiple different rituals and offerings that God commanded Moses and the Israelites to perform.\n * In [9:6](../09/06.md), he refers generally to “service” that the priests would perform in the first section of the tabernacle.\n * In [9:7](../09/07.md), he refers to the Day of Atonement, the special day on which the high priest would enter the inner part of the tabernacle. You can read about the Day of Atonement in [Leviticus 16](../lev/16/01.md).\n * In [9:13](../09/13.md), the author refers to blood of “bulls and goats,” which may be a general statement about animal sacrifices, or it may be another specific reference to the Day of Atonement, which included sacrifices of bulls and goats. Further, he refers to a “heifer,” which identifies a ceremony related to purification. You can read about this ceremony in [Numbers 19:1–10](../num/19/01.md).\n * In [9:19–21](../09/19.md), the author describes how Moses inaugurated the covenant and the tabernacle. You can read about what he did in [Exodus 24:1–8](../exo/24/01.md).\n\n### Covenant\n\nThe author speaks about “covenants” throughout this chapter. The “new” covenant refers to the agreement that God has made with his people through Jesus. The “first” covenant refers to the agreement that God made with the Israelites through Moses. In the author’s culture, the word translated “covenant” could also be used to refer to a “will,” a paper that a person writes to tell others what to do with that person’s belongings when he or she dies. Scholars debate whether the author focuses on this specific meaning of “covenant” in [9:16–17](../09/16.md) or not. The UST follows the interpretation that the author uses the specific meaning “will” as an analogy to better understand “covenant.” See the notes on those verses for translation options. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### Blood\n\nThroughout this chapter, the author refers to “blood.” This blood always comes from someone or something that has died. Scholars debate what blood symbolizes or represents: the death of the sacrifice, the life of the sacrifice, or something else. Either way, the author argues from the Old Testament and the sacrifices that God required that blood is required for both “cleansing” and “forgiveness.” This is true for both the old covenant and the new covenant. In your translation, you should refer to shed blood, since the blood always comes from someone or something that has died. Also, you should refer directly to “blood,” not to what it might symbolize or represent. (See: [[rc://*/tw/dict/bible/kt/blood]])\n\n## Important Figures of Speech in this Chapter\n\n### The “parable” in [9:8–9](../09/08.md)\n\nIn these verses, the author explains what meaning the “Spirit” gives to the earthly tabernacle. While the exact details about what the author means by the “first tent” and the “holy places” are not perfectly clear, what is clear is that the first section of the earthly tabernacle, or perhaps the earthly tabernacle as a whole, indicates how people could not go to the “holy places.” Whether the “holy places” refers to the heavenly sanctuary as a whole, to the second section of the earthly tabernacle, or to the inner part of the heavenly sanctuary, it indicates a place where God is specially present. What the author is saying, then, is that the use of the “first tent” signifies lack of access to God. The “parable” in [9:9](../09/09.md) further explains that this lack of access applies to “the present time,” which is when sacrifices are offered. The details of these two verses are debated by scholars, so for more details see the notes. If possible, translate these two verses in such a way that they allow the various possible views.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Where does the altar of incense belong?\n\nIn [9:3–4](../09/03.md), the author places the “incense altar” inside the Most Holy Place. However, [Exodus 30:6](../exo/30/06.md) seems to place the incense altar outside the curtain, in the Holy Place. There are many theories about why the author describes the “incense altar” inside the Most Holy Place. However, there is no reason to harmonize your translation with Exodus’ description. If you think your readers would recognized and be confused by the difference, you could include a footnote with some possible solutions. It is possible that the author interpreted [Exodus 30:6](../exo/30/06.md) to mean that the altar was in the Most Holy Place, and it is possible that he knew a tradition that put the altar there. It is also possible that he places the altar there for the sake of his argument. (See: [[rc://*/tw/dict/bible/kt/altar]] and [[rc://*/tw/dict/bible/other/incense]])\n\n### Cleansing the heavenly things\n\nIn [9:23](../09/23.md), the author refers to how the “heavenly things” need to be cleansed with “better sacrifices” than those used to cleanse the earthly things. Some scholars think that the heavenly things are perfect and cannot be made impure, so they argue that the “cleansing” refers to inauguration, or they suggest that the “heavenly things” refers to human consciences. Other scholars think that the heavenly sanctuary could be defiled by people’s sin, just like the earthly sanctuary was, so it too needed to be cleansed. This is most likely what the author means. However, no matter what interpretation you choose, you should translate the verse with a word or phrase that refers to the removal of defilement or impurity. (See: [[rc://*/tw/dict/bible/kt/clean]]) +9:intro p8vy 0 # Hebrews 9 General Notes\n\n## Structure and Formatting\n\n5. The Son as high priest (5:1–10:18)\n * Teaching: Old and new ministries (9:1–10:18)\n\n## Special Concepts in this Chapter\n\n### The earthly tabernacle\n\nIn [9:1–10](../09/01.md), the author describes and evaluates the earthly tabernacle. When the author wrote this letter, there was a temple in Jerusalem, and the tabernacle no longer existed. So, his descriptions are based on the Old Testament only, not on personal experience. The tabernacle was a large tent divided into two parts: the outer “Holy Place” and the inner “Most Holy Place.” This tabernacle contained an “ark,” in which God had the people store important objects. God was specially present where the ark was. The tabernacle also contained a lampstand that burned continually, a table on which the priests laid bread in God’s presence, and an altar for burning incense. Priests frequently went into the “Holy Place,” but only the high priest would enter the “Most Holy Place” on one special day in the year. The author does not describe everything about the tabernacle, and his descriptions do not always perfectly match what you might read in the Old Testament. Make sure to translate what the author actually says. (See: [[rc://*/tw/dict/bible/kt/tabernacle]])\n\n### The heavenly sanctuary\n\nIn [9:11](../09/12.md), the author refers again to a “tabernacle” and “holy places.” Scholars debate what these two names identify, much as in [8:1–2](../08/01.md). Most likely the “tabernacle” refers to the entire heavenly sanctuary that Jesus passes “through” to enter into the inner section, the “holy places.” However, the two names could each refer to the entire sanctuary from two different perspectives. The author mentions the heavenly sanctuary again in [9:23–24](../09/23.md). However, here he refers simply to “the things in the heavens,” “the heavenly things,” and the “true ones.” The meaning of these general terms depend on how you understand the more specific words in [8:1–2](../08/01.md); [9:11–12](../09/11.md). See the specific verses for translation options. Make sure that you refer to the heavenly sanctuary with the same or similar words that you use to refer to the earthly sanctuary. (See [[rc://*/tw/dict/bible/kt/tabernacle]] and [[rc://*/tw/dict/bible/kt/heaven]])\n\n### Old covenant offerings and rituals\n\nThe author refers to multiple different rituals and offerings that God commanded Moses and the Israelites to perform.\n * In [9:6](../09/06.md), he refers generally to “service” that the priests would perform in the first section of the tabernacle.\n * In [9:7](../09/07.md), he refers to the Day of Atonement, the special day on which the high priest would enter the inner part of the tabernacle. You can read about the Day of Atonement in [Leviticus 16](../lev/16/01.md).\n * In [9:13](../09/13.md), the author refers to blood of “bulls and goats,” which may be a general statement about animal sacrifices, or it may be another specific reference to the Day of Atonement, which included sacrifices of bulls and goats. Further, he refers to a “heifer,” which identifies a ceremony related to purification. You can read about this ceremony in [Numbers 19:1–10](../num/19/01.md).\n * In [9:19–21](../09/19.md), the author describes how Moses inaugurated the covenant and the tabernacle. You can read about what he did in [Exodus 24:1–8](../exo/24/01.md).\n\n### Covenant\n\nThe author speaks about “covenants” throughout this chapter. The “new” covenant refers to the agreement that God has made with his people through Jesus. The “first” covenant refers to the agreement that God made with the Israelites through Moses. In the author’s culture, the word translated “covenant” could also be used to refer to a “will,” a paper that a person writes to tell others what to do with that person’s belongings when he or she dies. Scholars debate whether the author focuses on this specific meaning of “covenant” in [9:16–17](../09/16.md) or not. The UST follows the interpretation that the author uses the specific meaning “will” as an analogy to better understand “covenant.” See the notes on those verses for translation options. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### Blood\n\nThroughout this chapter, the author refers to “blood.” This blood always comes from someone or something that has died. Scholars debate what blood symbolizes or represents: the death of the sacrifice, the life of the sacrifice, or something else. Either way, the author argues from the Old Testament and the sacrifices that God required that blood is required for both “cleansing” and “forgiveness.” This is true for both the old covenant and the new covenant. In your translation, you should refer to shed blood, since the blood always comes from someone or something that has died. Also, you should refer directly to “blood,” not to what it might symbolize or represent. (See: [[rc://*/tw/dict/bible/kt/blood]])\n\n## Important Figures of Speech in this Chapter\n\n### The “parable” in [9:8–9](../09/08.md)\n\nIn these verses, the author explains what meaning the “Spirit” gives to the earthly tabernacle. While the exact details about what the author means by the “first tent” and the “holy places” are not perfectly clear, what is clear is that the first section of the earthly tabernacle, or perhaps the earthly tabernacle as a whole, indicates how people could not go to the “holy places.” Whether the “holy places” refers to the heavenly sanctuary as a whole, to the second section of the earthly tabernacle, or to the inner part of the heavenly sanctuary, it indicates a place where God is specially present. What the author is saying, then, is that the use of the “first tent” signifies lack of access to God. The “parable” in [9:9](../09/09.md) further explains that this lack of access applies to “the present time,” which is when sacrifices are offered. The details of these two verses are debated by scholars, so for more details see the notes. If possible, translate these two verses in such a way that they allow the various possible views.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Where does the altar of incense belong?\n\nIn [9:3–4](../09/03.md), the author places the “incense altar” inside the Most Holy Place. However, [Exodus 30:6](../exo/30/06.md) seems to place the incense altar outside the curtain, in the Holy Place. There are many theories about why the author describes the “incense altar” inside the Most Holy Place. However, there is no reason to harmonize your translation with Exodus’ description. If you think your readers would recognized and be confused by the difference, you could include a footnote with some possible solutions. It is possible that the author interpreted [Exodus 30:6](../exo/30/06.md) to mean that the altar was in the Most Holy Place, and it is possible that he knew a tradition that put the altar there. It is also possible that he places the altar there for the sake of his argument. (See: [[rc://*/tw/dict/bible/kt/altar]] and [[rc://*/tw/dict/bible/other/incense]])\n\n### Cleansing the heavenly things\n\nIn [9:23](../09/23.md), the author refers to how the “heavenly things” need to be cleansed with “better sacrifices” than those used to cleanse the earthly things. Some scholars think that the heavenly things are perfect and cannot be made impure, so they argue that the “cleansing” refers to inauguration, or they suggest that the “heavenly things” refers to human consciences. Other scholars think that the heavenly sanctuary could be defiled by people’s sin, just like the earthly sanctuary was, so it too needed to be cleansed. This is most likely what the author means. However, no matter what interpretation you choose, you should translate the verse with a word or phrase that refers to the removal of defilement or impurity. (See: [[rc://*/tw/dict/bible/kt/clean]]) 9:1 av9i rc://*/ta/man/translate/grammar-connect-words-phrases μὲν οὖν 1 Here, the word **Now** resumes what the author has been saying about the **first {covenant}** (see [8:7](../08/07.md)). The word **indeed** signals to the audience that this explanation has two parts. The second part begins with “but” in [9:11](../09/11.md). If it would be helpful in your language, you could use words that introduce a two-part development. Alternate translation: “As for the covenants, on the one hand,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]), 9:1 d3vs ἡ πρώτη 1 See how you translated **first covenant** in [Hebrews 8:7](../08/07.md). 9:1 pw63 rc://*/ta/man/translate/figs-abstractnouns εἶχε & δικαιώματα & λατρείας & τε 1 If your language does not use abstract nouns for the ideas behind **regulations** and **worship**, you could express the ideas by using verbs such as “regulate” and “worship.” Alternate translation: “regulated how people worshiped and included” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -1002,7 +854,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 9:2 t13a rc://*/ta/man/translate/translate-unknown ἥ τε λυχνία καὶ ἡ τράπεζα, καὶ ἡ Πρόθεσις τῶν ἄρτων 1 Here the author refers to some things that God had the Israelites put in the first section of the **tabernacle**. The **loaves** were “presented” on the **table**. You can read God’s instructions about the **lampstand**, **table**, and **loaves** in [Exodus 25:23–40](../exo/25/23.md). If you have a translation of Exodus, you could use the same words here. If you do not have a translation of Exodus, you could make it clear that these are holy or special items that the priests used when they were serving God. Alternate translation: “both the holy lampstand and the special table with the presentation of God’s loaves” (See: [[rc://*/ta/man/translate/translate-unknown]]) 9:2 gw3p rc://*/ta/man/translate/figs-abstractnouns καὶ ἡ Πρόθεσις τῶν ἄρτων 1 If your language does not use an abstract noun for the idea behind **presentation**, you could express the idea by using a verb such as “present” or “display.” Alternate translation: “on which they displayed the loaves” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 9:2 vee3 rc://*/ta/man/translate/writing-pronouns ἥτις 1 Here, the word **which** refers to the **first** part of the **tabernacle**. If it would be helpful in your language, you could make explicit that the pronoun refers to the **first** part. Alternate translation: “which first part” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -9:2 i46y rc://*/ta/man/translate/figs-activepassive λέγεται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what **is called** rather than focusing on the person doing the “calling.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “people called” or “they named” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +9:2 i46y rc://*/ta/man/translate/figs-activepassive λέγεται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what **is called** rather than focusing on the person doing the “calling.” If you must state who did the action, you could use an indefinite subject. Alternate translation: “people called” or “they named” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 9:2 k2vg rc://*/ta/man/translate/figs-explicit Ἅγια 1 Here the author uses another name for the **first** part of the **tabernacle**. He does not use this exact name to refer to **first** part of the **tabernacle** again, and it is likely that here he uses the name that he found in his version of the Old Testament. Make sure that your readers know that the author is quoting a name that he knew about. Alternate translation: “by the name ‘Holy Room’” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:3 j7w3 rc://*/ta/man/translate/figs-explicit μετὰ & τὸ δεύτερον καταπέτασμα σκηνὴ 1 The author has not mentioned a first **curtain**, but he implies that the first **curtain** was at the entrance to the first part of the tabernacle. The **second curtain** separated the outer and inner sections of the tabernacle. The **tent** here thus must be the **second** or inner part of the tabernacle, since it is **behind the second curtain**. If it would be helpful in your language, you could clarify that this is the **curtain** in front of the second or inner **tent**. Alternate translation: “behind a curtain was the second tent” or “behind the curtain was the inner part of the tent” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:3 ssr9 rc://*/ta/man/translate/translate-ordinal δεύτερον καταπέτασμα 1 If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “curtain two” (See: [[rc://*/ta/man/translate/translate-ordinal]]) @@ -1102,7 +954,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 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 in a more natural way. Alternate translation: “he mediates a new covenant” (See: [[rc://*/ta/man/translate/figs-possession]]) 9:15 wioz rc://*/ta/man/translate/figs-infostructure ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων, τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας 1 Here, the phrase **a death having happened** introduces something that occurs before **the ones called** receive **the promise**. In fact, the **death** allows or enables them to receive it. If your readers would find the order of information here confusing, you could use a form and structure in your language that identifies a sequential relationship or a cause and effect relationship. Alternate translation: “so that the ones called might receive the promise of the eternal inheritance, for a death has happened for redemption of the transgressions related to the first covenant” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 9:15 mvwg rc://*/ta/man/translate/figs-explicit θανάτου γενομένου 1 Here the author is referring to Jesus’ **death** on the cross. If it would be helpful in your language, you could make the idea more explicit. Alternate translation: “Jesus having died on the cross” (See: [[rc://*/ta/man/translate/figs-explicit]]) -9:15 z29a rc://*/ta/man/translate/figs-abstractnouns εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων 1 If your language does not use abstract nouns for the ideas behind **redemption** and **transgressions**, you could express the ideas by using verbs such as “redeem” and “transgress.” Alternate translation: “that redeems how people transgressed against the first covenant” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +9:15 z29a rc://*/ta/man/translate/figs-abstractnouns εἰς ἀπολύτρωσιν τῶν & παραβάσεων 1 If your language does not use abstract nouns for the ideas behind **redemption** and **transgressions**, you could express the ideas by using verbs such as “redeem” and “transgress.” Alternate translation: “in order to redeem the transgressions” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 9:15 xv09 rc://*/ta/man/translate/figs-metaphor εἰς ἀπολύτρωσιν τῶν & παραβάσεων 1 Here the author speaks as if Jesus paid a price **for redemption** for his people from someone or something that owned or controlled them. He speaks in this way to indicate that Jesus has dealt with his people’s **transgressions** and forever kept those sins from controlling them. This is an important biblical metaphor so, if possible, preserve the metaphor or express it as an analogy. The author’s emphasis here is particularly on how Jesus freed his people from **transgressions**. Alternate translation: “for deliverance from the transgressions” or “that bought his people from the transgressions” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 9:15 q3x3 rc://*/ta/man/translate/figs-explicit τῇ πρώτῃ διαθήκῃ 1 Here, the phrase **first covenant** refers to the agreement that God made with the Israelites through Moses. If it would be helpful in your language, you could make the idea more explicit. See how you translated the similar phrase in [Hebrews 8:7](../08/07.md). Alternate translation: “the covenant that God made with his people at first” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:15 q0rl rc://*/ta/man/translate/translate-ordinal τῇ πρώτῃ διαθήκῃ 1 If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “covenant one“ or “the earlier covenant” (See: [[rc://*/ta/man/translate/translate-ordinal]]) @@ -1477,7 +1329,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 11:4 kxkb rc://*/ta/man/translate/figs-explicit ἐπὶ τοῖς δώροις αὐτοῦ 1 Here, the phrase **his gifts** refers to what Abel **offered** to **God**. If it would be helpful in your language, you could clarify that these **gifts** are his **sacrifice**. Alternate translation: “because of the gifts that he offered” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:4 emh4 rc://*/ta/man/translate/grammar-connect-logic-contrast ἀποθανὼν 1 Here, the phrase **having died** refers to something that contrasts with how **he still speaks**. If it would be helpful in your language, you could introduce **having died** with a word or phrase that introduces a contrast or something that is unexpected. Alternate translation: “despite having died” or “even though he died” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 11:4 g52j rc://*/ta/man/translate/figs-metaphor ἔτι λαλεῖ 1 Here the author speaks as if Abel could still “speak” by means of **{faith}**. He speaks in this way to indicate that the audience can learn something from Abel’s example of faith, as if he was speaking to them about his faith. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “he still is an example for us” or “he can still show us something” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -11:5 k1zi It was by faith that Enoch was taken up so that he did not see death 0 Here the author refers to a story about a man named **Enoch**. Because he pleased God, God did not let him die but instead took him to heaven. You can read about **Enoch** in [Genesis 5:21–24](../gen/05/21.md). You might want to include this information in a footnote. +11:5 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 xs88 rc://*/ta/man/translate/figs-abstractnouns πίστει 1 If your language does not use an abstract noun for the idea behind **faith**, you could express the idea by using a verb such as “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 11:5 r3yl rc://*/ta/man/translate/figs-activepassive πίστει Ἑνὼχ μετετέθη 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on **Enoch**, who **was transferred**, rather than focusing on the person doing the “transferring.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “By Enoch’s faith, God transferred him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 11:5 qlfz rc://*/ta/man/translate/translate-unknown μετετέθη & μετέθηκεν αὐτὸν & τῆς μεταθέσεως 1 Here, the words **transferred** and **transfer** refer to a change in location from earth to heaven. If it would be helpful in your language, you could use a different word for this kind of change of location. Alternate translation: “was relocated … relocated him … his relocation” or “was lifted up … lifted him up … his lifting up” (See: [[rc://*/ta/man/translate/translate-unknown]]) @@ -1498,7 +1350,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 11:6 b438 rc://*/ta/man/translate/figs-go τὸν προσερχόμενον τῷ Θεῷ 1 Here, the phrase **coming to** refers to getting close to something but not necessarily being right next to it. Here, the author speaks about people **coming to God**. This means that they enter into God’s presence. If it would be helpful in your language, you could use a word or phrase that refers to being in someone’s presence. See how you translated “approach” in [10:22](../10/22.md). Alternate translation: “the one going before God” (See: [[rc://*/ta/man/translate/figs-go]]) 11:6 xl5v τοῖς ἐκζητοῦσιν & μισθαποδότης γίνεται 1 Alternate translation: “rewards those who seek” 11:6 i8e9 rc://*/ta/man/translate/figs-metaphor τοῖς ἐκζητοῦσιν αὐτὸν 1 Here the author speaks of worshiping and serving God as if it were **seeking him**. He speaks in this way because those who worship and serve God focus on him as much as if they were **seeking** to find **him**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “of the ones focusing on him” or “of the ones following him” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -11:7 r214 having been given a divine message 0 Here the author refers to a story about a man named **Noah**. When God decided to punish humans for their sins by flooding the earth, he warned Noah about it. Noah built a boat called an “ark” and survived the flood with his family. You can read about **Noah** in [Genesis 6:9–8:22](../gen/06/09.md). You might want to include this information in a footnote. +11:7 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 t11i rc://*/ta/man/translate/figs-abstractnouns πίστει 1 If your language does not use an abstract noun for the idea behind **faith**, you could express the idea by using a verb such as “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 11:7 p3pn rc://*/ta/man/translate/figs-activepassive χρηματισθεὶς 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on **Noah**, who was **warned**, rather than focusing on the person doing the “warning.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “when God warned him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 11:7 ctop rc://*/ta/man/translate/figs-activepassive τῶν μηδέπω βλεπομένων 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **not yet being seen** rather than focusing on the person doing the “seeing.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “things no one could yet see” or “the things that people could not yet see” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -1509,7 +1361,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 11:7 c9yc rc://*/ta/man/translate/figs-metaphor τῆς & δικαιοσύνης, ἐγένετο κληρονόμος 1 Here the author speaks as if **Noah** were a child who would receive property from a relative. He speaks in this way to indicate that Noah received **righteousness** from God. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “became one who received the righteousness” or “received the righteousness” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 11:7 dfww rc://*/ta/man/translate/figs-abstractnouns τῆς κατὰ πίστιν δικαιοσύνης 1 If your language does not use abstract nouns for the ideas behind **righteousness** and **faith**, you could express the ideas by using an adjective such as “righteous” and a verb such as “believe.” Alternate translation: “who was righteous because of how he believed” or “whom God declared righteous because he believed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 11:7 et9l rc://*/ta/man/translate/figs-idiom κατὰ πίστιν 1 Here, the phrase **according to faith** indicates that the **righteousness** fits with or goes along with **faith**. If it would be helpful in your language, you could use a phrase that indicates that the **righteousness** and **faith** are closely related. Alternate translation: “that goes along with faith” or “that fits with faith” (See: [[rc://*/ta/man/translate/figs-idiom]]) -11:8 hj87 when he was called 0 In [11:8–12](../11/08.md), the author refers to a story about a man named **Abraham** and his wife “Sarah.” God appeared to Abraham and told him to travel to a different country, a country that God promised to give to him. God also promised to give a child and grandchildren to Abraham and Sarah, even though they were old. Although they had to wait a long time, God did what he promised to do, and Abraham’s descendants were the Israelites. You can read about **Abraham** in [Genesis 12–23](../gen/12/01.md). You might want to include this information in a footnote. +11:8 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 sgtm rc://*/ta/man/translate/figs-abstractnouns πίστει 1 If your language does not use an abstract noun for the idea behind **faith**, you could express the idea by using a verb such as “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 11:8 a7c2 rc://*/ta/man/translate/figs-activepassive καλούμενος 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on **Abraham**, who was **called**, rather than focusing on the person doing the “calling.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “when God called him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 11:8 sq21 rc://*/ta/man/translate/figs-idiom ὑπήκουσεν ἐξελθεῖν 1 Here, the phrase **obeyed to go out** means that Abraham **obeyed** God’s command by “going out.” If it would be helpful in your language, you could use a form that refers to doing what someone commands. Alternate translation: “obeyed by going out” or “obeyed and went out” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -1567,7 +1419,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 11:16 cvh1 rc://*/ta/man/translate/figs-activepassive αὐτοὺς & Θεὸς ἐπικαλεῖσθαι αὐτῶν 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on **God**, who is **called their God**, rather than focusing on the people doing the “calling.” If you must state who did the action, you could use a vague or indefinite subject. Alternate translation: “them when others call him their God” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 11:16 ea1a rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **for** introduces support for the author’s claim that **God is not ashamed of them**. If it would be helpful in your language, you could use a word or phrase that introduces support for a previous claim. Alternate translation: “which you know is true, because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 11:16 bo30 πόλιν 1 See how you translated “city” in [11:10](../11/10.md). -11:17 vjhq when he was tested 0 In [11:17–19](../11/17.md), the author refers to a specific story about **Abraham**. God told Abraham to sacrifice his son **Isaac**. Abraham began to obey God and was about to kill his son when God sent an angel to stop him and tell him that he had proved that he feared God. Abraham then sacrificed an animal instead of sacrificing Isaac. You can read this story in [Genesis 22:1–19](../gen/22/01.md). You might want to include this information in a footnote. +11:17 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 o613 rc://*/ta/man/translate/figs-abstractnouns πίστει 1 If your language does not use an abstract noun for the idea behind **faith**, you could express the idea by using a verb such as “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 11:17 cdvc rc://*/ta/man/translate/figs-parallelism πίστει προσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος, καὶ τὸν μονογενῆ προσέφερεν, ὁ τὰς ἐπαγγελίας ἀναδεξάμενος 1 Here the author describes the same event with two different clauses. The first clause simply names **Abraham** and **Isaac**. The second clause describes how **Abraham** and **Isaac** relate to the **promises**. The author uses these two different clauses to emphasize the importance of this event. If it would be helpful in your language, you could combine the two clauses and provide emphasis in another way. Alternate translation: “By faith, when he was tested, Abraham, who had welcomed the promises, offered up Isaac, his one and only son” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 11:17 bk7a rc://*/ta/man/translate/figs-activepassive πειραζόμενος 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on **Abraham**, who is **tested**, rather than focusing on the person doing the “testing.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “at the time when God tested him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -1590,14 +1442,14 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 11:19 aea3 rc://*/ta/man/translate/translate-unknown αὐτὸν & ἐν παραβολῇ ἐκομίσατο 1 Here, the phrase **in a parable** indicates that what the author is about to say should not be understood literally. The **parable** could refer to: (1) how Isaac did not really die, so the statement that Abraham received Isaac back from the dead overstates what actually happened. Alternate translation: “it was as if he received him back” (2) how Isaac almost dying and then being **received** back figuratively represents how God will resurrect everyone who believes. Alternate translation: “in a type, he received him back” or “in a foreshadowing, he received him back” (See: [[rc://*/ta/man/translate/translate-unknown]]) 11:19 hjxf rc://*/ta/man/translate/writing-pronouns αὐτὸν & ἐκομίσατο 1 Here, the word **he** refers to Abraham, and the word **him** refers to Isaac. If it would be helpful in your language, you could make to whom these words refer more explicit. Alternate translation: “Abraham received Isaac back” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 11:19 k7u3 ὅθεν αὐτὸν καὶ ἐν παραβολῇ ἐκομίσατο 1 Here, the word translated **from there** could be: (1) a reference back to the **dead**, specifically the state of being **dead**. Alternate translation: “and in a parable, he received him back from being dead” (2) a linking word that indicates the cause of Abraham receiving Isaac back. Alternate translation: “because of which, also in a parable, he received him back” -11:20 o8gj he received him back 0 Here the author refers to a story about how **Isaac** blessed his twin sons **Jacob** and **Esau**. In the story, Jacob pretends to be Esau and receives the blessing that Isaac intended for Esau. When Esau comes to receive his blessing, Isaac realizes that Jacob stole the blessing from Esau. He then gives Esau a different blessing. You can read about Isaac blessing his sons in [Genesis 27:1–40](../gen/27/01.md). You might want to include this information in a footnote. +11:20 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 g19x rc://*/ta/man/translate/figs-abstractnouns πίστει καὶ 1 If your language does not use an abstract noun for the idea behind **faith**, you could express the idea by using a verb such as “believe” or “trust.” Alternate translation: “Also by believing,” or “Because he believed also,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 11:20 j61x rc://*/ta/man/translate/figs-infostructure πίστει καὶ περὶ μελλόντων 1 Here, the word **also** could go with: (1) **By faith**. In this case, the author is showing that Isaac had **faith** just like Abraham and the others he has mentioned. Alternate translation: “By faith too, concerning coming things” (2) **concerning coming things**. In this case, the **also** emphasizes the **coming things**. Alternate translation: “By faith, even concerning coming things” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 11:20 eg4f rc://*/ta/man/translate/figs-explicit περὶ μελλόντων 1 Here, the phrase **coming things** refers to what was going to happen to both **Jacob** and **Esau** and thus also indicates the contents of the blessings given to each son. If it would be helpful in your language, you could clarify that **coming things** refers to future events. Alternate translation: “concerning coming events” or “concerning what would later happen” (See: [[rc://*/ta/man/translate/figs-explicit]]) -11:21 gfk2 he received him back 0 Here the author refers to a story about **Jacob**, Abraham’s grandson. When he was about to die, he **blessed** the two sons of his own son **Joseph**. You can read about **Jacob** blessing the sons of Joseph in [Genesis 47:28–48:22](../gen/47/28.md). You might want to include this information in a footnote. +11:21 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 f9m0 rc://*/ta/man/translate/figs-abstractnouns πίστει 1 If your language does not use an abstract noun for the idea behind **faith**, you could express the idea by using a verb such as “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 11:21 l9ab rc://*/ta/man/translate/figs-explicit προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ 1 The author takes these words from a Greek translation of [Genesis 47:31](../gen/47/31.md). The words indicate that Jacob **worshiped** while he held himself up by holding onto the **end of his staff**. If it would be helpful in your language, you could use a form that refers to steadying oneself by holding onto a stick or **staff**. Alternate translation: “worshiped as he steadied himself with a pole” or “worshiped as he held himself up with his walking stick” (See: [[rc://*/ta/man/translate/figs-explicit]]) -11:22 xmn3 when his end was near 0 Here the author refers to a story about what **Joseph** said when he was about to die. He said that God would lead them from Egypt to the land that God promised to give to them, and that they should take his bones with them when they left Egypt. You can read this story in [Genesis 50:24–26](../gen/50/24.md). You might want to include this information in a footnote. +11:22 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 awss rc://*/ta/man/translate/figs-abstractnouns πίστει 1 If your language does not use an abstract noun for the idea behind **faith**, you could express the idea by using a verb such as “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 11:22 lkp6 rc://*/ta/man/translate/figs-euphemism τελευτῶν 1 Here, the phrase **coming to an end** is a polite way of indicating that someone will die soon. If it would be helpful in your language, you could use a natural and polite expression to indicate that someone is about to die. Alternate translation: “about to pass away” or “being about to die” (See: [[rc://*/ta/man/translate/figs-euphemism]]) 11:22 hhs3 rc://*/ta/man/translate/figs-idiom περὶ & ἐμνημόνευσεν 1 Here, the phrase **mentioned about** indicates that **Joseph** spoke words concerning **the exodus**. If it would be helpful in your language, you could use a comparable phrase that refers to speaking about something. Alternate translation: “said something concerning” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -1606,7 +1458,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 11:22 t6i5 rc://*/ta/man/translate/figs-gendernotations τῶν υἱῶν 1 Although the word **sons** is masculine, the author is using it to refer to any children or descendants, both men and women. If it would be helpful in your language, you could use a non-gendered word or refer to both genders. Alternate translation: “of the sons and daughters” or “of the children” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 11:22 ix6d rc://*/ta/man/translate/translate-kinship τῶν υἱῶν Ἰσραὴλ 1 Here the author uses the word **sons** to refer in general to all the descendants of **Israel**, who was also called “Jacob.” If it would be helpful in your language, you could use a word or phrase that refers to descendants in general. Alternate translation: “of the descendants of Israel” or “those descended from Israel” (See: [[rc://*/ta/man/translate/translate-kinship]]) 11:22 nl1i rc://*/ta/man/translate/figs-explicit περὶ τῶν ὀστέων αὐτοῦ ἐνετείλατο 1 Here the author does not clarify what the “command” about the **bones** is. The audience would have known that Joseph wanted the Israelites to take **his bones** with them when they left Egypt so they could bury his bones in the land that God promised them. If it would be helpful in your language, you could make the content of the command explicit. Alternate translation: “commanded them to take his bones to the promised land” (See: [[rc://*/ta/man/translate/figs-explicit]]) -11:23 lsar Moses, when he was born, was hidden for three months by his parents 0 Here the author refers to a story about a man named **Moses**. The king of Egypt, where **Moses** was born, had commanded that all the boys born to the Israelites should be killed. When **Moses** was born to his parents, they defied the command and hid Moses for **three months**. You can read this story about **Moses** in [Exodus 1:22–2:3](../exo/01/22.md). You might want to include this information in a footnote. +11:23 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 b8tt rc://*/ta/man/translate/figs-abstractnouns πίστει 1 If your language does not use an abstract noun for the idea behind **faith**, you could express the idea by using a verb such as “believe” or “trust.” Alternate translation: “By believing,” or “Because they believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 11:23 g2wx rc://*/ta/man/translate/figs-activepassive Μωϋσῆς, γεννηθεὶς, ἐκρύβη τρίμηνον ὑπὸ τῶν πατέρων αὐτοῦ 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus **Moses** rather than on Moses’ parents. Alternate translation: “Moses’ parents hid him for three months after his mother gave birth to him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 11:23 n6fz τρίμηνον 1 Alternate translation: “for one quarter of a year” @@ -1614,7 +1466,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 11:23 mz1o rc://*/ta/man/translate/figs-explicit οὐκ ἐφοβήθησαν τὸ διάταγμα 1 Here the author means that Moses’ parents were **not afraid** to break or disobey **the decree**. If it would be helpful in your language, you could make this more explicit. Alternate translation: “they were not afraid of breaking the decree” or “they did not fear the consequences of breaking the decree” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:23 wwo6 rc://*/ta/man/translate/figs-abstractnouns τὸ διάταγμα τοῦ βασιλέως 1 If your language does not use an abstract noun for the idea behind **decree**, you could express the idea by using a verb such as “decree” or “command.” Alternate translation: “of what the king decreed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 11:23 n63g rc://*/ta/man/translate/figs-explicit τὸ διάταγμα τοῦ βασιλέως 1 Here the author assumes that his audience knew who the **king** was and what the **decree** was about. The **king** is the ruler over the land of Egypt, sometimes also called a “Pharaoh.” The **decree** required all the sons born to the Israelites to be drowned in the river Nile. If your readers would not make these inferences, you could make them more explicit. Alternate translation: “of the king of Egypt’s decree that all the male children of the Israelites should be drowned” (See: [[rc://*/ta/man/translate/figs-explicit]]) -11:24 ngi7 had grown up 0 In [11:24–27](../11/24.md), the author refers to a story about **Moses**. This man **Moses** grew up as the adopted son of Pharaoh’s daughter. However, one day Moses saw an Egyptian hitting one of his fellow Israelites. He killed the Egyptian, but Pharaoh found out and wanted to kill Moses. Moses escaped to a land called Midian. You can read about this story in [Exodus 2:11–15](../exo/02/11.md). You might want to include this information in a footnote. +11:24 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 s1t9 rc://*/ta/man/translate/figs-abstractnouns πίστει 1 If your language does not use an abstract noun for the idea behind **faith**, you could express the idea by using a verb such as “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 11:24 h5wz rc://*/ta/man/translate/figs-idiom μέγας γενόμενος 1 Here, the phrase **having become great** indicates that Moses had become a fully grown adult. If it would be helpful in your language, you could use a comparable phrase. Alternate translation: “having become an adult” or “having become fully grown” (See: [[rc://*/ta/man/translate/figs-idiom]]) 11:24 s6ue rc://*/ta/man/translate/figs-explicit ἠρνήσατο λέγεσθαι υἱὸς θυγατρὸς Φαραώ 1 Here, the phrase **to be called** indicates more than just a name. It refers also to the power and status that comes along with that name. The author means that Moses **refused** to live and act as **the son of Pharaoh’s daughter**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “refused to be treated as the son of Pharaoh’s daughter” or “refused to be honored as the son of Pharaoh’s daughter” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1632,7 +1484,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 11:27 o6mo ὡς ὁρῶν 1 Here, the word translated **as if** could indicate that Moses: (1) did not actually “see” God but rather acted like he could. Alternate translation: “as though he could see” (2) did “see” God and acted as one who could do so. Alternate translation: “as one who could see” 11:27 rc43 rc://*/ta/man/translate/figs-simile τὸν & ἀόρατον ὡς ὁρῶν 2 Here the author compares the way that Moses **endured** to how someone who was **seeing the unseen one** would endure. The author’s point is that Moses endured because he was totally sure that God was trustworthy, as sure as if God were right beside him. If it would be helpful in your language, you could make the comparison more explicit. Alternate translation: “as one who could see the unseen one endures” (See: [[rc://*/ta/man/translate/figs-simile]]) 11:27 cc8w rc://*/ta/man/translate/figs-explicit τὸν & ἀόρατον 2 Here, the audience would have known that **the unseen one** is God. If it would be helpful in your language, you could who **the unseen one** is more explicit. Alternate translation: “the unseen God” (See: [[rc://*/ta/man/translate/figs-explicit]]) -11:28 r107 he kept the Passover and the sprinkling of the blood 0 Here the author refers to the story of the first **Passover**, a festival that the Israelites continued to celebrate to remember what happened when God delivered them from Egypt. God had warned the king of Egypt that if he did not let the Israelites go free, he would kill the **firstborn** son in each Egyptian family. God told Moses to have the Israelites spread blood from a sacrificed lamb on their doors so that their **firstborn** sons would not die. Then, God sent a destroying angel, who killed the **firstborn** sons of the Egyptians. When that happened, the king of Egypt let the Israelites go free. You can read about the first **Passover** in [Exodus 11:1–12:32](../exo/11/01.md). You might want to include this information in a footnote. +11:28 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 dt69 rc://*/ta/man/translate/figs-abstractnouns πίστει 1 If your language does not use an abstract noun for the idea behind **faith**, you could express the idea by using a verb such as “believe” or “trust.” Alternate translation: “By believing,” or “Because he believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 11:28 p91f rc://*/ta/man/translate/figs-idiom πεποίηκεν τὸ Πάσχα 1 Here, the clause **he has performed the Passover** identifies Moses as the one who “instituted” or “started” the **Passover** festival. If it would be helpful in your language, you could use a form that indicates that Moses started a festival that is still celebrated even now. Alternate translation: “he instituted the Passover” or “he inaugurated the Passover” (See: [[rc://*/ta/man/translate/figs-idiom]]) 11:28 yuc8 rc://*/ta/man/translate/figs-explicit πεποίηκεν 1 Here the author implies that Moses led all the Israelites in doing these things. It was not just Moses who sprinkled blood and **performed the Passover**. If it would be helpful in your language, you could make the implication about all the Israelites more explicit. Alternate translation: “he had them perform” or “he and the Israelites have performed” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1641,18 +1493,18 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 11:28 h7st rc://*/ta/man/translate/figs-explicit ὁ ὀλοθρεύων τὰ πρωτότοκα 1 Here, the phrase **the destroyer {of} the firstborn** refers to the spiritual being whom God commanded to kill the **firstborn** of the Egyptians. If it would be helpful in your language, you could clarify that **the destroyer** is a spiritual being. Alternate translation: “the angel who destroyed the firstborn” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:28 bm2f rc://*/ta/man/translate/figs-metaphor μὴ & θίγῃ 1 Here, the word **touch** refers to harming or killing someone. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “would not harm” or “would not destroy” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 11:28 etvl rc://*/ta/man/translate/writing-pronouns αὐτῶν 1 Here, the word **them** refers to the Israelites, perhaps more specifically to the firstborn of the Israelites. If it would be helpful in your language, you could make whom **them** refers to explicit. Alternate translation: “the Israelites” or “the Israelite firstborn” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -11:29 xnid they passed through the Sea of Reeds 0 Here the author refers to a story about how God rescued the Israelites from Egypt. After the king of Egypt let them go free, the Israelites traveled until they reached the edge of the **Red Sea**. However, the king of Egypt decided that he had made a mistake and wanted to take the Israelites back. His army surrounded them as they camped next to the **Red Sea**. However, God opened a path through the **Red Sea**, and the Israelites walked right through. When the Egyptian army followed, God sent the water back over the path he had created, and the Egyptians drowned. You can read this story in [Exodus 14](../exo/14/01.md). You might want to include this information in a footnote. +11:29 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 lr8x rc://*/ta/man/translate/figs-abstractnouns πίστει 1 If your language does not use an abstract noun for the idea behind **faith**, you could express the idea by using a verb such as “believe” or “trust.” Alternate translation: “By believing,” or “Because they believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 11:29 a67h rc://*/ta/man/translate/figs-go διέβησαν 1 Here, the phrase **passed through** refers to traveling from one area to another, usually through a barrier or dividing line of some sort. If it would be helpful in your language, you could use a word or phrase that refers to this kind of movement. Alternate translation: “they went through” or “they traveled across” (See: [[rc://*/ta/man/translate/figs-go]]) 11:29 plx3 rc://*/ta/man/translate/figs-simile ὡς διὰ ξηρᾶς γῆς 1 Here the author compares the way that the Israelites **passed through the Red Sea** to how a person would pass **through dry land**. In other words, the Israelites were able to walk **through** the **Red Sea** just like they would walk on a path. The audience would know that God separated the water of the **Red Sea** to create this path. If it would be helpful in your language, you could make what the author is comparing more explicit. Alternate translation: “like they were walking on a dry path” (See: [[rc://*/ta/man/translate/figs-simile]]) 11:29 stq0 rc://*/ta/man/translate/figs-idiom πεῖραν λαβόντες 1 Here, the phrase **having taken an attempt** refers to how the **Egyptians** tried to do the same thing that the Israelites did: pass through the Red Sea. If it would be helpful in your language, you could use a comparable phrase or express the idea plainly. Alternate translation: “having attempted to do the same thing” (See: [[rc://*/ta/man/translate/figs-idiom]]) 11:29 hq2y rc://*/ta/man/translate/figs-activepassive πεῖραν λαβόντες, οἱ Αἰγύπτιοι κατεπόθησαν 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who **were swallowed up** rather than focusing on the what did the “swallowing.” If you must state who did the action, the author implies that “the Red Sea” did it. Alternate translation: “swallowed up the Egyptians when they had taken an attempt” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 11:29 kmy8 rc://*/ta/man/translate/figs-metaphor κατεπόθησαν 1 Here the author speaks of dying by drowning as water had **swallowed** someone **up**. If it would be helpful in your language, you could use a comparable metaphor or express the idea plainly. Alternate translation: “were drowned” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -11:30 tpw2 they had been circled around for seven days 0 Here the author refers to a story about a city named **Jericho**. This city was the first city that the Israelites attacked when they entered the land that God had promised to give to them. God told them to march around the city once a day for six days and then to march around the city seven times on the seventh day. When the Israelites completed their last march around the city and shouted loudly, the walls fell down and the Israelites conquered the city. You can read about **Jericho** in [Joshua 6:1–25](../jos/06/01.md). You might want to include this information in a footnote. +11:30 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 u2cq rc://*/ta/man/translate/figs-abstractnouns πίστει 1 If your language does not use an abstract noun for the idea behind **faith**, you could express the idea by using a verb such as “believe” or “trust.” Alternate translation: “By the Israelites believing,” or “Because the Israelites believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 11:30 lnw4 rc://*/ta/man/translate/figs-activepassive κυκλωθέντα 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the **walls** that are **encircled** rather than focusing on the people doing the “encircling.” If you must state who did the action, the author implies that “the Israelites” did it. Alternate translation: “the Israelites having encircled them” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 11:30 dk3r rc://*/ta/man/translate/translate-unknown κυκλωθέντα 1 Here, the phrase **having been encircled** refers to how a structure or place can be surrounded by people on all sides. The author here implies that these people not only “encircle” but also march in a “circle.” If it would be helpful in your language, you could use a word or phrase that refers to marching all the way around a city. Alternate translation: “having been marched around” or “having been surrounded by people marching” (See: [[rc://*/ta/man/translate/translate-unknown]]) -11:31 yr0y had received the spies in peace 0 Here the author refers to a story about a woman named **Rahab**. She was a **prostitute** who lived in the city of Jericho. When Joshua sent **spies** to see what Jericho was like, Rahab hid them from the leaders of the city and sent them safely back to Joshua. Because she did that, Joshua had the Israelites keep Rahab and her family alive when they conquered Jericho and killed everyone else. You can read about **Rahab** in [Joshua 2:1–21](../jos/02/01.md) and [Joshua 6:22–25](../jos/06/22.md). You might want to include this information in a footnote. +11:31 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 qg59 rc://*/ta/man/translate/figs-abstractnouns πίστει 1 If your language does not use an abstract noun for the idea behind **faith**, you could express the idea by using a verb such as “believe” or “trust.” Alternate translation: “By believing,” or “Because she believed,” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 11:31 tipv rc://*/ta/man/translate/figs-explicit τοῖς ἀπειθήσασιν 1 Here, the phrase **the ones having disobeyed** refers to everyone else who lived in Jericho. They did not respond to God and God’s people like **Rahab** did, so the author describes them as “disobedient.” If it would be helpful in your language, you could make who **the ones having disobeyed** are more explicit. Alternate translation: “with everyone else in Jericho who disobeyed” or “with the people who lived in Jericho and who disobeyed” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:31 ky9a rc://*/ta/man/translate/grammar-connect-logic-result δεξαμένη 1 Here, the phrase **having welcomed** introduces the reason or cause for why Rahab **did not perish**. If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “since she welcomed” or “for she welcomed” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) @@ -1808,7 +1660,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 12:11 l9g3 rc://*/ta/man/translate/figs-abstractnouns δικαιοσύνης 1 If your language does not use an abstract noun for the idea behind **righteousness**, you could express the idea by using an adjective such as “just” or “righteous.” Alternate translation: “of righteous living” or “of acting justly” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 12:11 xbg8 rc://*/ta/man/translate/figs-metaphor τοῖς δι’ αὐτῆς γεγυμνασμένοις 1 Here, the phrase **having been trained** refers to how athletes physically “train” themselves for competition. The author uses this language to indicate that the “training” is difficult but produces results. If it would be helpful in your language, you could use a comparable figure of speech or express the idea in plain language. Alternate translation: “for the ones having been instructed through it” or “for the ones who learned from it” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 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 focusing on the person doing the “training.” If you must state who did the action, the author implies that “God” did it by using **it**, that is, the **discipline**. Alternate translation: “for the ones whom God has trained by it” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -12:12 bpdp strengthen your hands that hang down and your weak knees. 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 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” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 12:12 mbgx rc://*/ta/man/translate/translate-unknown ἀνορθώσατε 1 Here, the phrase **make straight** is a command to return something to the way it was before. If it would be helpful in your language, you could use a word or phrase that clearly expresses this idea. Alternate translation: “restore” or “renew strength in” (See: [[rc://*/ta/man/translate/translate-unknown]]) 12:12 t3rh rc://*/ta/man/translate/translate-unknown τὰς παρειμένας χεῖρας 1 Here, the phrase **drooping hands** refers to how people’s hands “droop” to their sides when they are tired or to how fingers “droop” when people are too tired to grip anything. If it would be helpful in your language, you could use a phrase that refers to what happens to **hands** when a person is tired. Alternate translation: “the slack hands” or “the unclenched hands” (See: [[rc://*/ta/man/translate/translate-unknown]]) @@ -1842,7 +1694,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 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 the idea more explicitly. Alternate translation: “might be affected” or “might also become bitter” (See: [[rc://*/ta/man/translate/figs-explicit]]) 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. 12:16 fbiw rc://*/ta/man/translate/figs-abstractnouns τὰ πρωτοτόκια ἑαυτοῦ 1 If your language does not use an abstract noun for the idea behind **birthright**, you could express the idea in another natural way. Alternate translation: “what he was going to receive as the firstborn” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -12:17 fot6 he was rejected 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 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” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 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 behind **blessing**, you could express the idea by using a verb such as “bless.” Alternate translation: “to be blessed by his father” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 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 focusing on the person doing the “rejecting.” If you must state who did the action, the author could imply that: (1) Esau’s father Isaac did it. Alternate translation: “Isaac his father rejected him” (2) God did it. Alternate translation: “God rejected him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -1850,7 +1702,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 12:17 d6he rc://*/ta/man/translate/figs-abstractnouns μετανοίας 1 If your language does not use an abstract noun for the idea behind **repentance**, you could express the idea by using a verb such as “repent.” The person who does the **repentance** could be (1) Esau. Alternate translation: “to repent” or “to reverse his actions” (2) Isaac, Esau’s father. Alternate translation: “to change his father’s mind” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 12:17 uq4m rc://*/ta/man/translate/writing-pronouns αὐτήν 1 Here, the word **it** could refer to: (1) **repentance**. Alternate translation: “repentance” or “to reverse his actions” (2) **the blessing**. Alternate translation: “the blessing” or “to be blessed” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 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” as “while he cried” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -12:18 xti4 Connecting Statement: 0 # Connecting Statement:\n\nIn [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 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” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 12:18 a43l rc://*/ta/man/translate/figs-explicit οὐ & προσεληλύθατε, ψηλαφωμένῳ 1 Here the author assumes that his audience knows that **{what} can be touched** is the mountain named Sinai that the Israelites did **come to** after they left the land of Egypt. If your readers would not make these inferences, you could make the ideas more explicit. Alternate translation: “you have not come, as the Israelites did, to a mountain that can be touched” (See: [[rc://*/ta/man/translate/figs-explicit]]) 12:18 y1ed rc://*/ta/man/translate/figs-go οὐ & προσεληλύθατε 1 Here, the phrase **come to** refers to getting close to something but not necessarily being right next to it. The author is contrasting the audience, who did not **come to** Mount Sinai, with the Israelites, who did **come to** Mount Sinai. God did not allow them to go up on the mountain, so **come to** means that they drew near to the mountain but did not climb on it. If it would be helpful in your language, you could use a word or phrase that refers to being in something’s presence or near to it. Alternate translation: “you have not drawn near to” or “you have not come into the presence of” (See: [[rc://*/ta/man/translate/figs-go]]) @@ -2023,7 +1875,7 @@ front:intro xy4n 0 # Introduction to Hebrews\n\n## Part 1: General Introducti 13:10 bc87 rc://*/ta/man/translate/figs-explicit τῇ σκηνῇ λατρεύοντες 1 Here, the author could be referring to: (1) the **tabernacle** that is described in the Old Testament. In this case, he is not describing something that was happening when he wrote the letter. Instead, he is describing what God required for the **tabernacle** in Scripture. Alternate translation: “who served in the tabernacle” (2) the “temple” that existed when he wrote this letter. The temple replaced the **tabernacle**, and the author simply uses the name **tabernacle** for both the Old Testament sanctuary and the temple that existed in his time. Alternate translation: “serving in the temple” or “serving in the sanctuary” (See: [[rc://*/ta/man/translate/figs-explicit]]) 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” (See: [[rc://*/ta/man/translate/figs-explicit]]) 13:10 d2m2 rc://*/ta/man/translate/figs-abstractnouns οὐκ ἔχουσιν ἐξουσίαν 1 If your language does not use an abstract noun for the idea behind **authority**, you could express the idea by using a verb such as “authorize.” Alternate translation: “are not authorized” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -13:11 xyvl the blood of the animals killed for sins is brought by the high priest into the holy place 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 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 further explanation of what “the ones serving in the tabernacle” do, specifically what the **high priest** does on the Day of Atonement once every year. If it would be helpful in your language, you could use a word or phrase that introduces explanation or more information. Alternate translation: “Now” or “Concerning the tabernacle,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 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 focusing on the **high priest** who does the “bringing.” Alternate translation: “the high priest brings the blood of which animals on behalf of sins” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 13:11 n0if rc://*/ta/man/translate/figs-pastforfuture εἰσφέρεται & κατακαίεται 1 Here the author could use the present tense because: (1) he is speaking about what God commanded in the Old Testament, which he can read in the present time. Alternate translation: “was brought … were burned up” (2) he is speaking about how, when he wrote this letter, high priests still presented this kind of offering in the temple every year. “is brought every year … are burned up” (See: [[rc://*/ta/man/translate/figs-pastforfuture]])