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 Book	Chapter	Verse	ID	SupportReference	OrigQuote	Occurrence	GLQuote	OccurrenceNote
-HEB	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://en/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://en/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://en/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://en/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://en/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://en/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://en/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://en/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://en/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://en/ta/man/translate/figs-exclusive]] and [[rc://en/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://en/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.”
-HEB	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://en/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://en/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://en/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://en/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://en/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://en/tw/dict/bible/kt/inherit]] and [[rc://en/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.
+HEB	front	intro	xy4n			0		# Introduction to Hebrews<br><br>## Part 1: General Introduction<br><br>### Outline of the Book of Hebrews<br><br>Hebrews 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.<br><br>1. Introduction: God and his Son (1:1–4)<br>2. The Son and the angels (1:5–2:18)<br>      * Teaching: The Son is greater than the angels (1:5–14)<br>      * Exhortation: Listen to the message! (2:1–4)<br>      * Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)<br>3. Example of the wilderness generation (3:1–4:13)<br>      * Exhortation: The Son is greater than Moses (3:1–6)<br>      * Exhortation: Strive to enter the rest! (3:7–4:11)<br>      * Exhortation: The power of God’s word (4:12–13)<br>4. Summary statement (4:14–16)<br>5. The Son as high priest (5:1–10:18)<br>      * Teaching: The Son becomes high priest (5:1–10)<br>      * Exhortation: Make sure to persevere! (5:11–6:12)<br>      * Exhortation: God’s promise is certain (6:13–20)<br>      * Teaching: Melchizedek the priest (7:1–10)<br>      * Teaching: The Son is high priest in the order of Melchizedek (7:11–28)<br>      * Teaching: The ministry of the Son (8:1–6)<br>      * Teaching: The new covenant (8:7–13)<br>      * Teaching: Old and new ministries (9:1–10:18)<br>6. Summary statement (10:19–25)<br>7. Faith and endurance (10:26–12:29)<br>      * Exhortation: Endure in the faith! (10:26–39)<br>      * Exhortation: Examples of faith (11:1–40)<br>      * Exhortation: Imitate Jesus in rejecting sin and enduring discipline (12:1–17)<br>      * Exhortation: Mount Sinai and Mount Zion (12:18–29)<br>8. Closing (13:1–25)<br>      * Final commands and exhortations (13:1–19)<br>      * Benediction and letter closing (13:20–25)<br><br>### Who wrote the Book of Hebrews?<br><br>Whoever wrote this letter did not include his name, so we cannot be sure who wrote it. People have suggested many different authors, including Paul, Luke, Barnabas, and Apollos. The author uses a masculine word to refer to himself in [11:32](../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. <br><br>### When was the Book of Hebrews written?<br><br>Again, we cannot be sure when Hebrews was written. Some argue that the author speaks as if temple worship was currently happening and does not mention the destruction of the temple. This would suggest that Hebrews was written before the Romans destroyed the temple in AD 70. On the other hand, others argue that the author does not discuss the temple and is only interested in what the Scriptures say about the Old Testament tabernacle. What is clear is that a letter written around AD 100 quotes from Hebrews, so Hebrews must have been written before then. So, Hebrews was probably written somewhere between AD 50 and 100. <br><br>### To whom was the Book of Hebrews written?<br><br>At one point, most scholars thought that Hebrews was written primarily to Jews who had become Christians and who lived in Jerusalem. They argued for this because the book uses the Old Testament so much and says that Jesus’ work is greater than any Old Testament sacrifices. They suggest that “those from Italy” whom the author mentions in [13:24](../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. <br><br>### What is the Book of Hebrews about?<br><br>Hebrews 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. <br><br>### How should the title of this book be translated?<br><br>Translators may choose to call this book by its traditional title, “Hebrews” or “The Letter to the Hebrews.” Or they may choose a title that focuses more on the contents of the letter, such as “A Word of Exhortation” (see the notes on [13:22](../13/22.md)) or “Sermon to Christians” or “Sermon to Jewish Christians.” (See: [[rc://en/ta/man/translate/translate-names]])<br><br>## Part 2: Important Religious and Cultural Concepts<br><br>### What does it mean for Jesus to be the “Son” of God?<br><br>In [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://en/ta/man/translate/guidelines-sonofgodprinciples]])<br><br>### What is a “covenant”?<br><br>A “covenant” is a solemn agreement between people or groups. Covenants usually included a description of the relationship between the two parties, stipulations or requirements, and blessings for doing what the covenant required and curses for breaking the covenant. God made a “covenant” like this with Abraham, the ancestor of the Israelites, and he renewed this covenant with the people of Israel when he brought them out of Egypt. In the Old Testament, God promised that he would make a “new covenant” (see how [8:8–12](../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://en/tw/dict/bible/kt/covenant]])<br><br>### What is a “high priest”?<br><br>A “high priest” was the leader of the priests in Israel. The priests were descended from a man named “Aaron,” and God would appoint one of these priests to be the leader, or “high priest.” This high priest was the only priest allowed to go into the most sacred, inner part of the tabernacle. He entered there once a year to make a special offering to God to take care of sins. The author identifies Jesus as a “high priest” because he is the one who goes to the most sacred place to take care of sins. Consider using a word or phrase that refers to a person who is the greatest or most important priest. (See: [[rc://en/tw/dict/bible/kt/highpriest]])<br><br>### What is the “tabernacle”?<br><br>The “tabernacle” was a large tent that God had Moses and the Israelites make. It was a sacred place where God revealed himself to his people and came close to them. The tabernacle had a courtyard and a tent structure that included two rooms, a Holy Place and a Most Holy Place. Priests often entered the Holy Place, but the Most Holy Place was where the high priest entered one time only every year. The author gives a brief description of this tabernacle and what was in it in [9:1–7](../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://en/tw/dict/bible/kt/tabernacle]])<br><br>### What is the Day of Atonement?<br><br>When the author refers to a high priest “entering,” presenting blood, or doing something “once a year,” he is referring to the “Day of Atonement.” You can read about this yearly ritual in [Leviticus 16](../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. <br><br>### When and where does Jesus make atonement in Hebrews?<br><br>Scholars debate when and where Jesus’ acted as a high priest to make atonement. First, some argue that the author is using symbols to describe Jesus’ death on the cross. In this case, Jesus acted as a high priest when he died on earth. Second, some argue that Jesus functions like the high priest on the Day of Atonement by both slaughtering the sacrifice and then presenting the blood in the sanctuary. In this case, Jesus acted as a high priest when he died on earth and also when he presented his blood in the heavenly sanctuary after he ascended to heaven. Third, some argue that Jesus acts as a high priest only when he presents his blood in the heavenly sanctuary. In this case, when he dies on the cross, he is acting like the bull or goat on the Day of Atonement but not like the high priest. He then acts like the high priest when he presents his blood in the heavenly sanctuary. This is an important issue because it affects word choices. When the author is referring to Jesus’ life on earth, should the translator use words that sound “priestly”? Consider carefully what each verse is saying about Jesus and his work. If possible, your translation should allow all of the above interpretations. <br><br>### What does the author’s description of heaven mean?<br><br>Scholars debate what the author means when he speaks of a throne, tabernacle, and city in heaven. There are three common ways to understand what he means. First, these things could be symbols that the author uses to describe being near God. In this case, the author describes God’s presence in various ways to emphasize various aspects of what God’s presence is like. Second, these things could be metaphors that refer to “heaven,” the place where God dwells. In this case, the author uses these things that people understand to describe something that people cannot fully understand now: what heaven is like. Third, these things could exist within heaven. In other words, the author could be generally describing structures and places within heaven. For all three of these options, the author does describe heaven with language related to throne, tabernacle, and city, so you should preserve the author’s descriptions. If possible, your translation should allow for all three of the above interpretations. (See: [[rc://en/tw/dict/bible/kt/heaven]])<br><br>## Part 3: Important Translation Issues<br><br>### How should verbs that refer to God speaking Scripture be translated?<br><br>Throughout Hebrews, the author quotes the Old Testament many times. In most cases, he says that God “speaks” the words from the Old Testament. He attributes the quotes sometimes to the Father, sometimes to the Son, and sometimes to the Holy Spirit. If it is possible, you should use words that refer to someone “speaking” when you translate the introductions to the quotations. The fact that God “speaks” or “talks” in the Scriptures is an important part of the message of Hebrews. <br><br>### What does “blood” refer to in Hebrews?<br><br>Hebrews refers frequently to “blood.” When the author refers to “blood” from animals that had been sacrificed, he is speaking about how the “blood” would be drained from the animal into a container and then taken into the tabernacle. When he speaks about Jesus’ “blood,” especially when he says that Jesus offered his “blood,” it is less clear exactly what he means. First, he could be referring to the physical blood of Jesus, which he shed on the cross when he died. Second, he could be using the word “blood” to refer in general to Jesus’ suffering and death. In this case, he could offer this death at the moment when he died or when he ascended to heaven. Third, he could be using the word “blood” to refer to Jesus’ resurrected life. In this case, Jesus offered this life when he ascended into heaven. Since “blood” is an important concept in Hebrews, and because it connects Jesus’ work with the sacrifices of the old covenant, you should preserve language that refers to blood. If your language distinguishes between blood in the body and shed blood, it is probably best to refer to shed blood. (See: [[rc://en/tw/dict/bible/kt/blood]])<br><br>### How should the different phrases used to describe dealing with sins be translated?<br><br>The 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.<br><br>### How should “perfection” and “perfect” be translated?<br><br>The 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://en/tw/dict/bible/other/perfect]])<br><br>### Does the author use words for sacred spaces and buildings consistently?<br><br>In [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://en/tw/dict/bible/kt/tabernacle]])<br><br>### What version of the Old Testament does the author quote from?<br><br>Most modern Old Testaments are translated from Hebrew, the language that ancient Israelites spoke. However, many years before Jesus came, the Old Testament was translated into Greek, the language that most people in the Roman empire spoke. Many Jews who lived in cities throughout the empire used one of these Greek translations, since they mostly spoke Greek. The author of Hebrews also seems to use one of these Greek translations for his quotations. Because of this, sometimes his quotations from the Old Testament differ from what you might read in a modern translation of the Old Testament passage. Further, sometimes the author does not directly quote a passage but simply summarizes or paraphrases it. In these cases, the words will again be different than what you might read in the Old Testament. Because of all that, whenever the author quotes or summarizes the Old Testament, you should not make your translation match what you might find in a translation of the Old Testament. Instead, you should translate the words that you find without trying to make them match. <br><br>### How should “we” and “you” be translated?<br><br>Throughout the letter, “we” includes the author and the audience unless a note specifies otherwise. Similarly, “you” is always plural unless a note specifies otherwise. (See: [[rc://en/ta/man/translate/figs-exclusive]] and [[rc://en/ta/man/translate/figs-yousingular]])<br><br>### What are the major issues in the text of the Book of Hebrews?<br><br>In the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations that your readers may be familiar with to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://en/ta/man/translate/translate-textvariants]])<br><br>* “of his kingdom” ([1:8](../01/08.md)). Some ancient manuscripts have this: “of your kingdom.”<br>* “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.”<br>* “in his house” ([3:2](../03/02.md)). Some ancient manuscripts have this: “in his whole house.”<br>* “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.”<br>* “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.”<br>* “your conscience” [9:14](../09/14.md). Some ancient manuscripts have this: “our conscience.”<br>* “with the prisoners” ([10:34](../10/34.md)). Some ancient manuscripts have this: “with my chains.”<br>* “even Sarah herself” ([11:11](../11/11.md)). Some ancient manuscripts have this: “even barren Sarah herself.”<br>* “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.”<br>* “against themselves” ([12:3](../12/03.md)). Some ancient manuscripts have this: “against himself.”<br>* “Grace be with all of you” ([13:25](../13/25.md)). Some ancient manuscripts have this: “Grace be with all of you. Amen.”
+HEB	1	intro	aaf9			0		# Hebrews 1 General Notes<br><br>## Structure and Formatting<br><br>1. Introduction: God and his Son (1:1–4)<br>2. The Son and the angels (1:5–2:18)<br>      * Teaching: The Son is greater than the angels (1:5–14)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [1:5](../01/05.md), [7–13](../01/07.md), which are quotations from books of poetry in the Old Testament.<br><br>## Special Concepts in this Chapter<br><br>### God speaking scripture<br><br>In 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.<br><br>### Old Testament quotations<br><br>When 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://en/ta/man/translate/writing-quotations]])<br><br>### The Son and the Father<br><br>In 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://en/ta/man/translate/guidelines-sonofgodprinciples]])<br><br>### Angels<br><br>The author mentions “angels” many times in this chapter. In his culture, everyone knew about “angels.” They were spiritual beings who could appear in human form. Some people talked about good and evil angels. The author only speaks about the good angels in this chapter. These angels serve and worship God, and they do whatever God tells them to do. Some scholars think that the author is arguing against people who said that Jesus was an angel. More likely, the author wishes to prove that Jesus the Son is God, and he uses the angels to do that. The author thinks that the angels are between humans and God in power and position. If the Son is above the angels, that means he must be God. (See: [[rc://en/tw/dict/bible/kt/angel]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Rhetorical questions<br><br>The 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://en/ta/man/translate/figs-rquestion]])<br><br>### Parallelisms<br><br>In the Old Testament, good poetry often included two parallel lines that expressed one idea in two different ways. When the author quotes the Old Testament, he often includes this kind of parallelism. Since both lines contribute to the meaning of the idea, it is best to preserve the parallelism. If your readers would find it confusing, however, you could combine the two parallel lines into one idea. See the notes on each instance of parallel lines for translation options. (See: [[rc://en/ta/man/translate/figs-parallelism]])<br><br>### Inheriting<br><br>In [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://en/tw/dict/bible/kt/inherit]] and [[rc://en/ta/man/translate/figs-metaphor]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Descriptions of the Son in [1:3](../01/03.md)<br><br>In [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.
 HEB	1	1	dhcr	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://en/ta/man/translate/figs-doublet]])
 HEB	1	1	c7us	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://en/ta/man/translate/figs-infostructure]])
 HEB	1	1	uuix	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://en/ta/man/translate/figs-idiom]])
@@ -118,7 +118,7 @@ HEB	1	14	ivy4	figs-abstractnouns	εἰς διακονίαν	1		If your language
 HEB	1	14	v541	figs-metaphor	κληρονομεῖν σωτηρίαν	1	for those who will inherit salvation	Here the author speaks as if believers were children who would receive property that a parent passes on to their child when the parent dies. He speaks in this way to indicate that believers receive **salvation** from God. If 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://en/ta/man/translate/figs-metaphor]])
 HEB	1	14	fgs4		τοὺς μέλλοντας	1		Alternate translation: “those who are about” or “those who are destined”
 HEB	1	14	id6k	figs-abstractnouns	κληρονομεῖν σωτηρίαν	1		If your language does not use an abstract noun for the idea behind **salvation**, you could express the idea by using a verb such as “save.” In this case, you may need to find another way to express the idea behind **inherit**. Alternate translation: “to be saved as a gift from God” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-HEB	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://en/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://en/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://en/tw/dict/bible/kt/son]], [[rc://en/tw/dict/bible/kt/children]], and [[rc://en/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.
+HEB	2	intro	s2gd			0		# Hebrews 2 General Notes<br><br>## Structure and Formatting<br><br>2. The Son and the angels (1:5–2:18)<br>      * Exhortation: Listen to the message! (2:1–4)<br>      * Teaching: The Son becomes lower than the angels to help his brothers (2:5–18)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [2:6–8](../02/06.md), [12–13](../02/12.md), which are quotations from the Old Testament.<br><br>## Special Concepts in this Chapter<br><br>### Angels<br><br>In 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://en/tw/dict/bible/kt/angel]])<br><br>### Jesus as high priest<br><br>In [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://en/tw/dict/bible/kt/highpriest]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Kinship language<br><br>Throughout 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://en/tw/dict/bible/kt/son]], [[rc://en/tw/dict/bible/kt/children]], and [[rc://en/tw/dict/bible/kt/brother]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Who is the “man” in the quotation from Psalm 8?<br><br>In [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.
 HEB	2	1	x7px	grammar-connect-logic-result	διὰ τοῦτο	1	Connecting Statement:	Here the author introduces a result or implication from what he said about the Son and the angels in [1:1–14](../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://en/ta/man/translate/grammar-connect-logic-result]])
 HEB	2	1	ooqp		δεῖ περισσοτέρως προσέχειν ἡμᾶς	1		Alternate translation: “it is most important for us to give attention” or “we must above all give attention”
 HEB	2	1	ol8m	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://en/ta/man/translate/figs-infostructure]])
@@ -251,7 +251,7 @@ HEB	2	18	gqfo	grammar-connect-logic-result	γὰρ	1		Here, the word **For** int
 HEB	2	18	jnzj	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://en/ta/man/translate/figs-rpronouns]])
 HEB	2	18	xde4	figs-activepassive	πειρασθείς…πειραζομένοις	1	was tempted	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **tempted** rather than focusing on the person or thing doing the “tempting.” If you must state who did the action, you could use a vague or indefinite subject, since many things “tempt” people. Alternate translation: “things having tempted him … whom things tempt” or “having experienced temptation … who experience temptation” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 HEB	2	18	a3a6		πέπονθεν αὐτὸς, πειρασθείς	1	who are tempted	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”
-HEB	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://en/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://en/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://en/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://en/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://en/ta/man/translate/writing-quotations]])\n\n### What does “for 40 years” modify?\n\nIn [3:10](../03/10.md), “for 40 years” tells how long the Israelites saw God’s works. However, in [3:17](../03/17.md), it refers to the time during which God “was upset” with the Israelites. This is not a contradiction, because the author knew that the Israelites saw God’s works and that God was upset with them during the same period of “40 years.” There is no need to harmonize these two verses.
+HEB	3	intro	mu26			0		# Hebrews 3 General Notes<br><br>## Structure and Formatting<br><br>3. Example of the wilderness generation (3:1–4:13)<br>      * Exhortation: The Son is greater than Moses (3:1–6)<br>      * Exhortation: Strive to enter the rest! (3:7–4:11)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [3:7b–11](../03/07.md), [15](../03/15.md), which are quotations from the Old Testament.<br><br>## Special Concepts in this Chapter<br><br>### “Today”<br><br>The 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://en/tw/dict/bible/other/biblicaltimeday]])<br><br>### Rest<br><br>The 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://en/tw/dict/bible/other/rest]])<br><br>## Important Figures of Speech in this Chapter<br><br>### The “house” in [3:1–6](../03/01.md)<br><br>In [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://en/tw/dict/bible/other/house]])<br><br>### Rhetorical questions<br><br>The 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://en/ta/man/translate/figs-rquestion]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### The quotation from Psalm 95<br><br>David 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://en/ta/man/translate/writing-quotations]])<br><br>### What does “for 40 years” modify?<br><br>In [3:10](../03/10.md), “for 40 years” tells how long the Israelites saw God’s works. However, in [3:17](../03/17.md), it refers to the time during which God “was upset” with the Israelites. This is not a contradiction, because the author knew that the Israelites saw God’s works and that God was upset with them during the same period of “40 years.” There is no need to harmonize these two verses.
 HEB	3	1	m1cv	grammar-connect-logic-result	ὅθεν	1	Connecting Statement:	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://en/ta/man/translate/grammar-connect-logic-result]])
 HEB	3	1	tp7e	figs-gendernotations	ἀδελφοὶ	1	holy brothers	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://en/ta/man/translate/figs-gendernotations]])
 HEB	3	1	af15	figs-possession	κλήσεως ἐπουρανίου, μέτοχοι	1	you share in a heavenly calling	Here the author uses the possessive form to indicate that believers “share” a **heavenly calling**. Believers could “share” this **calling** with: (1) other believers. Alternate translation: “who share together in a heavenly calling” (2) Jesus. Alternate translation: “share with Jesus a heavenly calling” (See: [[rc://en/ta/man/translate/figs-possession]])
@@ -370,7 +370,7 @@ HEB	3	19	henz	figs-infostructure	βλέπομεν ὅτι οὐκ ἠδυνήθ
 HEB	3	19	u2mo	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://en/ta/man/translate/figs-metaphor]])
 HEB	3	19	evf1	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://en/ta/man/translate/figs-explicit]])
 HEB	3	19	x18z	figs-abstractnouns	δι’ ἀπιστίαν	1	because of unbelief	If your language does not use an abstract noun for the idea behind **unbelief**, you could express the idea by using a verbal phrase such as “did not believe” or an adjective such as “unbelieving.” Alternate translation: “because they were unbelieving” or “because they refused to believe” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-HEB	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://en/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://en/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://en/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://en/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://en/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://en/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.
+HEB	4	intro	u72n			0		# Hebrews 4 General Notes<br><br>## Structure and Formatting<br><br>3. Example of the wilderness generation (3:1–4:13)<br>      * Exhortation: Strive to enter the rest! (3:7–4:11)<br>      * Exhortation: The power of God’s word (4:12–13)<br>4. Summary statement (4:14–16)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [4:3–5](../04/03.md), [7](../04/07.md), which are words from the Old Testament.<br><br>## Special Concepts in this Chapter<br><br>### God’s rest<br><br>The author continues to refer to “rest” in this chapter. This time, he also includes how God “rested” after he created everything. Continue to translate “rest” the way you did in chapter 3. (See: [[rc://en/tw/dict/bible/other/rest]])<br><br>### “Today”<br><br>The 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://en/tw/dict/bible/other/biblicaltimeday]])<br><br>### Joshua, David, and the audience<br><br>In [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://en/ta/man/translate/grammar-connect-time-sequential]])<br><br>### Jesus the high priest<br><br>In [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://en/tw/dict/bible/kt/highpriest]])<br><br>## Important Figures of Speech in this Chapter<br><br>### The word of God as a sword<br><br>In [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://en/ta/man/translate/figs-metaphor]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Who “speaks” the quotations?<br><br>In [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://en/ta/man/translate/writing-quotations]])<br><br>### The logic of [4:3–7](../04/03.md)<br><br>In [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.<br><br>First (1), he could be identifying the “rest” as the result of God’s “works.” In other words, the “rest” is something that God finished and then enjoyed on the seventh day. The author uses [Genesis 2:2](../../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)).<br><br>Second (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)).<br><br>Since the author does not include much explanation and instead quotes the two verses together, you should also put the two verses together without including much explanation. See the notes for specific translation decisions. The author gives some conclusions in [4:6–10](../04/06.md), so focus on translating these verses clearly.
 HEB	4	1	ay25	grammar-connect-logic-result	οὖν	1	Therefore	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://en/ta/man/translate/grammar-connect-logic-result]])
 HEB	4	1	n98m	figs-doublenegatives	φοβηθῶμεν…μήποτε καταλειπομένης	1	Connecting Statement:	If 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://en/ta/man/translate/figs-doublenegatives]])
 HEB	4	1	ti1x	figs-idiom	μήποτε καταλειπομένης ἐπαγγελίας εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ	1		When a **promise remains**, people can still receive what is promised. In other words, the promise is still valid or true. If 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://en/ta/man/translate/figs-idiom]])
@@ -432,7 +432,7 @@ HEB	4	8	kskn	figs-explicit	αὐτοὺς…κατέπαυσεν	1		See how you
 HEB	4	8	o9qb	figs-abstractnouns	αὐτοὺς…κατέπαυσεν	1		If your language does not use an abstract noun for the idea behind **rest**, you could express the idea by using a verb such as “rest.” Make sure that your translation fits with the option you chose in the previous note for what **rest** means. Alternate translation: “helped them rest the way that God rests” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 HEB	4	8	wl6l	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://en/ta/man/translate/writing-pronouns]])
 HEB	4	8	gnxj		ἡμέρας	1		Here the author refers to a **day** because the quotation he is discussing refers to “today.” If possible, use a word or phrase here that is related to how you translated “today” in the quotation (see [4:7](../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”
-HEB	4	8	jjkr	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://en/ta/man/translate/figs-explicit]])
+HEB	4	8	jjkr	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://en/ta/man/translate/figs-explicit]])
 HEB	4	9	ob3p	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://en/ta/man/translate/grammar-connect-logic-result]])
 HEB	4	9	vhx9	figs-idiom	ἀπολείπεται σαββατισμὸς	1	there is still a Sabbath rest reserved for God’s people	When something **remains**, people can still access or make use of it. In other words, the **Sabbath rest** is still valid or available. If 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://en/ta/man/translate/figs-idiom]])
 HEB	4	9	qe6x	translate-unknown	σαββατισμὸς	1	a Sabbath rest	Here, the word translated **a Sabbath rest** is a very rare word that is closely related to the word for **Sabbath**, which refers to the seventh day of the week on which the Israelites rested, as God commanded them to do. The **Sabbath rest** could refer to: (1) keeping the **Sabbath** by “resting.” Alternate translation: “rest as on the Sabbath day” (2) celebrating the special day that is the **Sabbath**. Alternate translation: “a Sabbath celebration” or “a celebration as on the day of rest” (See: [[rc://en/ta/man/translate/translate-unknown]])
@@ -493,8 +493,8 @@ HEB	4	16	e6nb	figs-abstractnouns	τῷ θρόνῳ τῆς χάριτος	1		If
 HEB	4	16	py6d	figs-abstractnouns	λάβωμεν ἔλεος, καὶ χάριν εὕρωμεν, εἰς εὔκαιρον βοήθειαν	1	we may receive mercy and find grace to help in time of need	If your language does not use abstract nouns for the ideas behind **mercy**, **grace**, and **help**, you could express the idea by using verbs or in some other natural way. Alternate translation: “God may be merciful and gracious to us to help us when we need it” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 HEB	4	16	x3hv	figs-doublet	λάβωμεν ἔλεος, καὶ χάριν εὕρωμεν	1		The two phrases **receive mercy** and **find grace** mean basically the same thing and are used together to emphasize how God will act kindly and lovingly toward those who believe in Jesus. If your language does not use repetition to do this, or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “we may receive grace” or “we may receive favor” (See: [[rc://en/ta/man/translate/figs-doublet]])
 HEB	4	16	f149	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://en/ta/man/translate/figs-idiom]])
-HEB	4	16	n654	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://en/ta/man/translate/translate-unknown]])
-HEB	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://en/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://en/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://en/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.
+HEB	4	16	n654	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://en/ta/man/translate/translate-unknown]])
+HEB	5	intro	b67j			0		# Hebrews 5 General Notes<br><br>## Structure and Formatting<br><br>5. The Son as high priest (5:1–10:18)<br>      * Teaching: The Son becomes high priest (5:1–10)<br>      * Exhortation: Make sure to persevere! (5:11–6:12)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [5:5–6](../05/05.md), which are words from the Old Testament.<br><br>## Special Concepts in this Chapter<br><br>### High priest<br><br>In [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://en/tw/dict/bible/kt/highpriest]])<br><br>### Melchizedek<br><br>In 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://en/tw/dict/bible/names/melchizedek]])<br><br>## Important Figures of Speech in this Chapter<br><br>### Metaphor with “milk” and “solid food”<br><br>In [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://en/ta/man/translate/figs-exmetaphor]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Jesus “learning obedience” and “being made perfect”<br><br>In [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.
 HEB	5	1	dn18	grammar-connect-words-phrases	γὰρ	1	Connecting Statement:	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://en/ta/man/translate/grammar-connect-words-phrases]])
 HEB	5	1	whq1	figs-activepassive	λαμβανόμενος	1	chosen from among people	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **taken** rather than focusing on the person doing the “taking.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God taking him” or “whom God takes” (See: [[rc://en/ta/man/translate/figs-activepassive]])
 HEB	5	1	u4gd	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://en/ta/man/translate/figs-gendernotations]])
@@ -525,7 +525,7 @@ HEB	5	5	c45n	figs-quotations	ὁ λαλήσας πρὸς αὐτόν, Υἱός
 HEB	5	5	pr3f	figs-ellipsis	ὁ λαλήσας πρὸς αὐτόν	1	the one speaking to him said	This clause leaves out some words that many languages might need to be complete. If 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://en/ta/man/translate/figs-ellipsis]])
 HEB	5	5	i694		Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε	1	You are my Son; today I have become your Father	Since the author repeats here the same words that he quoted in [1:5](../01/05.md), you should translate these words in exactly the same way as you did in that verse.
 HEB	5	6	bce6	writing-quotations	καὶ ἐν ἑτέρῳ λέγει	1	General Information:	Here the author quotes from an important text, the Old Testament scriptures. He does not introduce the words as a quotation but instead introduces them as words that God has spoken to Christ. However, the audience would have understood that these were quotations from the Old Testament, specifically from [Psalm 110:4](../../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://en/ta/man/translate/writing-quotations]])
-HEB	5	6	ds6v	writing-pronouns	καὶ…λέγει	1	he also says	Here, the word **he** refers to God the Father, who speaks these words to his Son. If it would be helpful in your language, you could make explicit that  **he** refers to God. Alternate translation: “God also says” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+HEB	5	6	ds6v	writing-pronouns	καὶ…λέγει	1	he also says	Here, the word **he** refers to God the Father, who speaks these words to his Son. If it would be helpful in your language, you could make explicit that **he** refers to God. Alternate translation: “God also says” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 HEB	5	6	k5uw	figs-quotations	ἐν ἑτέρῳ…σὺ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισέδεκ	1	in another place	If you do not use this form in your language, you could translate the 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://en/ta/man/translate/figs-quotations]])
 HEB	5	6	pb9k	figs-yousingular	σὺ	1		Because the quotation is referring to one person (Christ), **you** is singular here. (See: [[rc://en/ta/man/translate/figs-yousingular]])
 HEB	5	6	ede5	translate-unknown	κατὰ τὴν τάξιν Μελχισέδεκ	1	after the manner of Melchizedek	Here, the word **order** refers to requirements and duties that go along with a specific office or position. If someone serves **according to the order of** someone else, that means that he or she meets the same requirements and 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://en/ta/man/translate/translate-unknown]])
@@ -535,7 +535,7 @@ HEB	5	7	mv2c	figs-metonymy	ἐν ταῖς ἡμέραις τῆς σαρκὸς
 HEB	5	7	iel9	figs-doublet	δεήσεις τε καὶ ἱκετηρίας	1	prayers and requests	These two terms mean basically the same thing and are used together to emphasize how much Jesus prayed to God. If your language does not use repetition to do this or if you do not have two words for these prayers, you could use one phrase and provide emphasis in another way. Alternate translation: “many prayers” (See: [[rc://en/ta/man/translate/figs-doublet]])
 HEB	5	7	n9sg	figs-abstractnouns	δεήσεις τε καὶ ἱκετηρίας	1		If your language does not use abstract nouns for the ideas behind **prayers** and **requests**, you could express the ideas by using verbs such as “pray” and “request.” Alternate translation: “what he both prayed and requested” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 HEB	5	7	bkfz	translate-unknown	μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων	1		Here, the phrase **loud cries** refers to speech at a high volume. Usually, **loud cries** are used when a person feels very strongly about something. The word **tears** refers to how a person weeps when they feel strong emotions, particularly sad ones. If 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://en/ta/man/translate/translate-unknown]])
-HEB	5	7	ga35	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://en/ta/man/translate/writing-pronouns]])
+HEB	5	7	ga35	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://en/ta/man/translate/writing-pronouns]])
 HEB	5	7	p6zm	figs-explicit	σῴζειν αὐτὸν ἐκ θανάτου	1	the one able to save him from death	The phrase **save him from death** could mean that: (1) God could make Jesus alive again after he died. In support of this view is the fact that Jesus **was heard**, which implies that God did what Jesus asked. Of course, Jesus did indeed die, so this phrase must refer to his resurrection. Alternate translation: “to save him after he died” (2) God could prevent Jesus from dying. In support of this view is the fact that God could indeed have kept Jesus from dying. Alternate translation: “to keep him from dying” (See: [[rc://en/ta/man/translate/figs-explicit]])
 HEB	5	7	j6mo	figs-abstractnouns	ἐκ θανάτου	1		If your language does not use an abstract noun for the idea behind **death**, you could express the idea by using a verb such as “die.” Alternate translation: “from dying” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 HEB	5	7	e75a	figs-activepassive	εἰσακουσθεὶς	1	he was heard	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who **was heard** rather than focusing on the person doing the “hearing.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God heard him” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -576,7 +576,7 @@ HEB	5	14	k2j1	figs-exmetaphor	τελείων…ἐστιν ἡ στερεὰ τ
 HEB	5	14	e3yh	figs-idiom	διὰ τὴν ἕξιν	1	who because of their maturity have their understanding trained for distinguishing good from evil	Here, the phrase **through habit** refers to how a person develops skills or abilities by repeating the same thing over and over again. If 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://en/ta/man/translate/figs-idiom]])
 HEB	5	14	hhzb	figs-metaphor	γεγυμνασμένα	1		Here, the word **trained** is often used for how athletes practice so that their bodies become stronger and better at their sport. If 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://en/ta/man/translate/figs-metaphor]])
 HEB	5	14	mq0p	translate-unknown	τὰ αἰσθητήρια	1		Here, the word **senses** identifies all the ways in which people receive information about the world around them, including tasting, touching, and hearing. The author’s point here is that people can learn to tell between what is **good** and what is **evil** by using these **senses**. If 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://en/ta/man/translate/translate-unknown]])
-HEB	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://en/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://en/tw/dict/bible/other/curtain]] and [[rc://en/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.
+HEB	6	intro	nz5i			0		# Hebrews 6 General Notes<br><br>## Structure and Formatting<br><br>5. The Son as high priest (5:1–10:18)<br>      * Exhortation: Make sure to persevere! (5:11–6:12)<br>      * Exhortation: God’s promise is certain (6:13–20)<br><br>## Special Concepts in this Chapter<br><br>### The promise to Abraham ([6:13–15](../06/13.md))<br><br>In [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.<br><br>### “Swearing” and the “oath”<br><br>In [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://en/tw/dict/bible/other/oath]])<br><br>### The heavenly sanctuary<br><br>In  [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://en/tw/dict/bible/other/curtain]] and [[rc://en/tw/dict/bible/kt/tabernacle]])<br><br>## Important Figures of Speech in this Chapter<br><br>### The farming metaphor in [6:7–8](../06/07.md)<br><br>In 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.<br><br>### Hope as an anchor<br><br>In [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.<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### The “foundational” teachings in [6:1–2](../06/01.md)<br><br>In 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:<br><br>(1)<br>* the foundation<br>      * of repentance from dead works and<br>      * of faith in God,<br>* teaching<br>      * about baptisms and<br>          * laying on of hands and<br>          * resurrection of the dead and<br>          * eternal judgment.<br><br>(2)<br>* the foundation<br>      * of repentance from dead works and<br>      * of faith in God,<br>      * {of} teaching<br>          * about baptisms and<br>              * laying on of hands and<br>              * resurrection of the dead and<br>              * eternal judgment.<br><br>(3)<br>* the foundation<br>      * of repentance from dead works and<br>      * of faith in God,<br>      * {of} teaching about baptisms and<br>      * {of} laying on of hands and<br>      * {of} resurrection of the dead and<br>      * {of} eternal judgment.<br><br>See the note at the beginning of [6:2](../06/02.md) for translation suggestions for each of these options.<br><br>### Are those who “fall away” in [6:4–6](../06/04.md) truly believers?<br><br>In [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.
 HEB	6	1	f1nk	grammar-connect-logic-result	διὸ	1	Connecting Statement:	Here, the phrase **So then** introduces what the author wants his audience to do in response to the warning he gave in [5:11–14](../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://en/ta/man/translate/grammar-connect-logic-result]])
 HEB	6	1	i4xr	figs-metaphor	ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, ἐπὶ τὴν τελειότητα φερώμεθα	1	let us leave the beginning of the message of Christ and move forward to maturity	Here the author speaks as if the **beginning of the message of Christ** were the starting point for a journey and as if **maturity** were the destination. He speaks in this way to encourage his audience to focus more time and energy on the destination (**maturity**) than on where they started out (**the beginning of the message**). He does not want them to replace **the beginning of the message** with what is related to **maturity**. Rather, he is exhorting them about what to focus their time and energy on. If 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://en/ta/man/translate/figs-metaphor]])
 HEB	6	1	gsvd	figs-abstractnouns	τὸν τῆς ἀρχῆς…λόγον	1		If your language does not use an abstract noun for the idea behind **beginning**, you could express the idea by using an adjective such as “basic” or “elementary.” Alternate translation: “the elementary message” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
@@ -609,7 +609,7 @@ HEB	6	5	virg	figs-idiom	μέλλοντος αἰῶνος	1		Here, the phrase **
 HEB	6	6	fcrq	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://en/ta/man/translate/figs-infostructure]])
 HEB	6	6	y24v	figs-metaphor	παραπεσόντας	1		Here the author speaks of how people reject how they used to believe in Jesus as if they were walking on a path and then **fell away** from it. He speaks in this way to emphasize how significant it is when a person stops believing in Jesus. If 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://en/ta/man/translate/figs-metaphor]])
 HEB	6	6	l8nx	figs-abstractnouns	εἰς μετάνοιαν	1	it is impossible to restore them again to repentance	If your language does not use an abstract noun for the idea behind **repentance**, you could express the idea by using a verb such as “repent.” Alternate translation: “so that they repent” or “so that they return” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-HEB	6	6	dj3g	figs-metaphor	ἀνασταυροῦντας	1	they crucify the Son of God for themselves again	Here the author speaks as if those who  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://en/ta/man/translate/figs-metaphor]])
+HEB	6	6	dj3g	figs-metaphor	ἀνασταυροῦντας	1	they crucify the Son of God for themselves again	Here the author speaks as if those who 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://en/ta/man/translate/figs-metaphor]])
 HEB	6	6	up5c	translate-unknown	ἀνασταυροῦντας	1		Here, the word translated **they are crucifying again** could refer to: (1) causing the Son to undergo crucifixion a second time. Alternate translation: “since they are re-crucifying” (2) nailing the Son “up” on the cross. Alternate translation: “since they are nailing up on the cross” (See: [[rc://en/ta/man/translate/translate-unknown]])
 HEB	6	6	jkue	figs-explicit	ἀνασταυροῦντας ἑαυτοῖς	1		Here, the phrase **for themselves** could mean that: (1) they are acting to benefit themselves only. Alternate translation: “since they are crucifying again for their own benefit” (2) they do these things **themselves**. Alternate translation: “since they themselves are crucifying again” (See: [[rc://en/ta/man/translate/figs-explicit]])
 HEB	6	6	y47b	guidelines-sonofgodprinciples	τὸν Υἱὸν τοῦ Θεοῦ	1	Son of God	The phrase **Son of God** is an important title for Jesus that describes his relationship to God the Father. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
@@ -640,7 +640,7 @@ HEB	6	10	puu1	figs-explicit	ἐπιλαθέσθαι	1		Here, the word **forget**
 HEB	6	10	gzvj	figs-abstractnouns	τοῦ ἔργου ὑμῶν, καὶ τῆς ἀγάπης ἧς	1		If your language does not use abstract nouns for the ideas behind **work** and **love**, you could express the ideas by using verbs such as “do” and “love.” Alternate translation: “what you do and the way that you love, which” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 HEB	6	10	vljf	translate-unknown	ἐνεδείξασθε	1		Here, people who have **demonstrated** something prove or show that it is true. The author tells his audience that they have “proved” or “shown” that they have **love**. If 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://en/ta/man/translate/translate-unknown]])
 HEB	6	10	r9xx	figs-metonymy	εἰς τὸ ὄνομα αὐτοῦ	1	for his name	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://en/ta/man/translate/figs-metonymy]])
-HEB	6	10	szt0	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://en/ta/man/translate/figs-explicit]])
+HEB	6	10	szt0	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://en/ta/man/translate/figs-explicit]])
 HEB	6	11	j7f5	figs-exclusive	ἐπιθυμοῦμεν	1	We greatly desire	Here the author uses the first person plural (**we**), but he is referring only to himself. If 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://en/ta/man/translate/figs-exclusive]])
 HEB	6	11	k4si	translate-unknown	ἐνδείκνυσθαι	1	diligence	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://en/ta/man/translate/translate-unknown]])
 HEB	6	11	abfz	figs-explicit	τὴν αὐτὴν…σπουδὴν	1		Here the author could want the audience to have **diligence** that is **the same** as: (1) the **diligence** that they have shown in the past. Alternate translation: “consistent diligence” (2) how they have “demonstrated” love (see [6:10](../06/10.md)). Alternate translation: “diligence, just as you demonstrate love,” (See: [[rc://en/ta/man/translate/figs-explicit]])
@@ -691,7 +691,7 @@ HEB	6	18	bmq6	figs-abstractnouns	ἰσχυρὰν παράκλησιν ἔχωμ
 HEB	6	18	gk6n	figs-metaphor	κρατῆσαι τῆς…ἐλπίδος	1	will have a strong encouragement to hold firmly to the hope set before us	Here, 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://en/ta/man/translate/figs-metaphor]])
 HEB	6	18	vjvm	figs-abstractnouns	τῆς…ἐλπίδος	1		If your language does not use an abstract noun for the idea behind **hope**, you could express the idea by using a verb such as “hope” or “expect.” The author could primarily be focusing on: (1) the act of “hoping.” Alternate translation: “to how we hope for what God has” (2) what it is that we **hope** for. Alternate translation: “to what we hope for that is” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 HEB	6	18	hs84	figs-activepassive	προκειμένης	1	set before us	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **set before** rather than focusing on the person doing the “setting before.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “that God has set before us” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-HEB	6	19	w66k	writing-pronouns	ἣν	1	Connecting Statement:	Here, the word **which** refers back to “the hope” that the author mentioned in the previous verse (see [6:18](../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://en/ta/man/translate/writing-pronouns]])
+HEB	6	19	w66k	writing-pronouns	ἣν	1	Connecting Statement:	Here, the word **which** refers back to “the hope” that the author mentioned in the previous verse (see [6:18](../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://en/ta/man/translate/writing-pronouns]])
 HEB	6	19	ng9i	figs-metaphor	ὡς ἄγκυραν…τῆς ψυχῆς, ἀσφαλῆ τε καὶ βεβαίαν	1	as a secure and reliable anchor for the soul	Here the author states that “hope” functions **as an anchor for the soul**. Just like an **anchor** holds a ship in one place so that it does not drift away (see the chapter introduction), so “hope,” which is **both reliable and confirmed**, holds **the soul** in one place so that the person persists in trusting God and hoping for what he has promised. If 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://en/ta/man/translate/figs-metaphor]])
 HEB	6	19	xaxt	translate-unknown	ἄγκυραν	1		An **anchor** is a heavy piece of metal attached to the end of a rope. The other end of the rope is tied to a boat, and in this way the anchor keeps the boat from moving around or drifting away. If your readers would not know what **an anchor** is, you could explain it or refer to a different object that keeps something in place. Alternate translation: “a foundation stone” or “a pillar” (See: [[rc://en/ta/man/translate/translate-unknown]])
 HEB	6	19	vdt3	figs-doublet	ἀσφαλῆ τε καὶ βεβαίαν	1	a secure and reliable anchor	These two terms mean basically the same thing and are used together to emphasize how secure the “hope” is. If your language does not use repetition to do this or if you do not have two words for these attributes, you could use one phrase and provide emphasis in another way. Alternate translation: “extremely reliable” or “very much confirmed” (See: [[rc://en/ta/man/translate/figs-doublet]])
@@ -703,7 +703,7 @@ HEB	6	20	onb9	translate-unknown	πρόδρομος	1		Here, the word **forerunne
 HEB	6	20	a16c	figs-infostructure	πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν	1		Here, the phrase **on our behalf** could modify: (1) **entered**. In this case, Jesus has **entered** for our sake, or to help us. Alternate translation: “has entered for our sake as a forerunner” (2) **forerunner**. In this case, Jesus opened the way **on our behalf**. Alternate translation: “has entered as a forerunner who leads us” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 HEB	6	20	q9tt	grammar-connect-time-sequential	γενόμενος	1		Here, the phrase **having become** introduces action that could happen: (1) before Jesus **entered**. In this case, God makes him a **high priest**, and then he enters the heavenly sanctuary. Alternate translation: “already having become” (2) at the same time as Jesus **entered**. In this case, the “entering” and the “becoming” describe the same thing or happen at the same time. Alternate translation: “when he became” or “at the same time as he became” (See: [[rc://en/ta/man/translate/grammar-connect-time-sequential]])
 HEB	6	20	zgj6		κατὰ τὴν τάξιν Μελχισέδεκ	1	after the order of Melchizedek	Here the author uses the same words he used in [5:6](../05/06.md), [10](../05/10.md). You should translate this phrase in exactly the same way as you did in those verses.
-HEB	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://en/tw/dict/bible/kt/priest]] and [[rc://en/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://en/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://en/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://en/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.
+HEB	7	intro	y8j3			0		# Hebrews 7 General Notes<br><br>## Structure and Formatting<br><br>5. The Son as high priest (5:1–10:18)<br>      * Teaching: Melchizedek the priest (7:1–10)<br>      * Teaching: The Son is high priest in the order of Melchizedek (7:11–28)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [7:17](../07/17.md), [21](../07/21.md), which are words from the Old Testament.<br><br>## Special Concepts in this Chapter<br><br>### High priests<br><br>In 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://en/tw/dict/bible/kt/priest]] and [[rc://en/tw/dict/bible/kt/highpriest]])<br><br>### Melchizedek<br><br>In 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://en/tw/dict/bible/names/melchizedek]])<br><br>### Tithes<br><br>In [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://en/tw/dict/bible/other/tenth]])<br><br>### “Swearing” and the “oath”<br><br>Just as in chapter 6, the author refers multiple times to “swearing” and using an “oath.” In this context, “swearing” refers to the action of guaranteeing a promise, while the “oath” refers to the guaranteeing words themselves. The author implies that words spoken with an “oath” have more significance or indicate something greater than words without an “oath.” If your readers would misunderstand “swearing” and “oath,” you could use language that comes from how people guarantee what they say in your culture. (See: [[rc://en/tw/dict/bible/other/oath]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### The “loin” of Abraham<br><br>In [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.
 HEB	7	1	mwy8	grammar-connect-words-phrases	γὰρ	1	Connecting Statement:	Here, the word **For** signals that the author will now go on to explain who “Melchizedek” is and why he is important. If 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://en/ta/man/translate/grammar-connect-words-phrases]])
 HEB	7	1	smhy	figs-idiom	οὗτος…ὁ Μελχισέδεκ	1		Here, the phrase **this Melchizedek** identifies this **Melchizedek** as the same one whom the author was speaking about in the previous verse (see [6:20](../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://en/ta/man/translate/figs-idiom]])
 HEB	7	1	rfc9	translate-names	Σαλήμ	1	Salem	The word **Salem** is the name of a city that existed somewhere in the middle of what is now Israel. Some scholars think that it is another name for the city of Shechem, while other scholars think it is another name for the city of Jerusalem. Since our author is referring directly to [Genesis 14:18](../gen/14/18.md), you should preserve this name as much as possible. (See: [[rc://en/ta/man/translate/translate-names]])
@@ -814,7 +814,7 @@ HEB	7	15	i17g	figs-explicit	ἱερεὺς ἕτερος	1	General Information:
 HEB	7	15	chxb	figs-metaphor	ἀνίσταται	1		Here the author speaks of how Jesus has become a priest as if he were a person “emerging” from underneath a covering or screen. He speaks in this way to indicate that Jesus became a **priest** at a specific point in time. If 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://en/ta/man/translate/figs-metaphor]])
 HEB	7	15	z1yl	translate-unknown	κατὰ τὴν ὁμοιότητα Μελχισέδεκ	1	in the likeness of Melchizedek	Here, the phrase **according to the likeness of** means something very similar to “according to the order of.” See how you translated that phrase in [7:11](../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://en/ta/man/translate/translate-unknown]])
 HEB	7	15	afqi	figs-abstractnouns	κατὰ τὴν ὁμοιότητα Μελχισέδεκ	1		If your language does not use an abstract noun for the idea behind **likeness**, you could express the idea by using an adjective such as “like” or “similar.” Alternate translation: “who is like Melchizedek” or “who is similar to Melchizedek” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
-HEB	7	16	nt6b	writing-pronouns	ὃς…γέγονεν	1		Here, the word **who** refers back to the phrase “another priest” in the previous verse ([7:15](../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://en/ta/man/translate/writing-pronouns]])
+HEB	7	16	nt6b	writing-pronouns	ὃς…γέγονεν	1		Here, the word **who** refers back to the phrase “another priest” in the previous verse ([7:15](../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://en/ta/man/translate/writing-pronouns]])
 HEB	7	16	fr4a	figs-infostructure	οὐ κατὰ νόμον ἐντολῆς σαρκίνης…ἀλλὰ κατὰ δύναμιν ζωῆς ἀκαταλύτου	1	It was not based on the law	If your language would not put the negative statement before the positive statement, you could reverse them. Alternate translation: “according to the power of an indestructible life, not according to a law of a fleshly command” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 HEB	7	16	erq7	figs-possession	νόμον ἐντολῆς σαρκίνης	1	the law of fleshly descent	Here the author uses the possessive form to indicate that **a law** that includes **a fleshly command**. If 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://en/ta/man/translate/figs-possession]])
 HEB	7	16	el4j	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://en/ta/man/translate/figs-explicit]])
@@ -898,7 +898,7 @@ HEB	7	28	yez2	figs-metonymy	ὁ λόγος…τῆς ὁρκωμοσίας	1	the
 HEB	7	28	msa4	guidelines-sonofgodprinciples	Υἱόν	1	Son	The word **Son** is an important title for Jesus, the Son of God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]])
 HEB	7	28	r5lc		εἰς τὸν αἰῶνα τετελειωμένον	1	who has been made perfect	Here, the phrase **having been made perfect forever** could refer to: (1) who the **Son** is. Alternate translation: “who has been made perfect forever” (2) something that happened before the **Son** became a high priest. Alternate translation: “after he was made perfect forever”
 HEB	7	28	fkl3	figs-activepassive	τετελειωμένον	1	who has been made perfect	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the one who is **made perfect** rather than focusing on the person doing the “perfecting.” If you must state who did the action, the author implies that “God” did it. Alternate translation: “God having made him perfect” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-HEB	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://en/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://en/tw/dict/bible/kt/tabernacle]] and [[rc://en/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://en/tw/dict/bible/other/house]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Was Jesus a priest when he lived and died on earth?\n\nIn [8:4](../08/04.md), the author argues that Jesus would not be a priest if he were on earth. His basis for this claim seems to be that God has already appointed priests to offer sacrifices on earth. Scholars frequently debate whether the author of Hebrews claims that Jesus served as a priest when he obeyed during his earthly life and when he died on the cross, or whether he only served as a priest after he came back to life and ascended to heaven. Either way, the author’s point in this verse is that Jesus would not be a priest if he were on earth right now. See the notes on this verse for ways to translate the contrary-to-fact condition.\n\n### What is the “fault” in the first covenant?\n\nIn [8:7](../08/07.md), the author implies that the “first covenant” was not “faultless.” However, in [8:8](../08/08.md), he claims that God finds “fault” with “them,” that is, the Israelites who received that covenant. Most likely, the the “fault” in the first covenant was that it did not enable the Israelites to keep the covenant, and so they failed. This contrasts with the “new covenant,” in which God will put his laws in the minds and hearts of his people. Since the people are the “fault” in the new covenant, there is no need to harmonize these two verses.
+HEB	8	intro	ks94			0		# Hebrews 8 General Notes<br><br>## Structure and Formatting<br><br>5. The Son as high priest (5:1–10:18)<br>      * Teaching: The ministry of the Son (8:1–6)<br>      * Teaching: The new covenant (8:7–13)<br><br>Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [8:8–12](../08/08.md), which are words from the Old Testament.<br><br>## Special Concepts in this Chapter<br><br>### New covenant<br><br>In [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://en/tw/dict/bible/kt/covenant]])<br><br>### The heavenly sanctuary<br><br>In [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://en/tw/dict/bible/kt/tabernacle]] and [[rc://en/tw/dict/bible/kt/holy]])<br><br>## Important Figures of Speech in this Chapter<br><br>### The “house” of Israel or Judah<br><br>In [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://en/tw/dict/bible/other/house]])<br><br>## Other Possible Translation Difficulties in this Chapter<br><br>### Was Jesus a priest when he lived and died on earth?<br><br>In [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.<br><br>### What is the “fault” in the first covenant?<br><br>In [8:7](../08/07.md), the author implies that the “first covenant” was not “faultless.” However, in [8:8](../08/08.md), he claims that God finds “fault” with “them,” that is, the Israelites who received that covenant. Most likely, the the “fault” in the first covenant was that it did not enable the Israelites to keep the covenant, and so they failed. This contrasts with the “new covenant,” in which God will put his laws in the minds and hearts of his people. Since the people are the “fault” in the new covenant, there is no need to harmonize these two verses.
 HEB	8	1	tw7l	grammar-connect-words-phrases	δὲ	1	Now	Here, the word **Now** introduces a new section in the author’s argument. If 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://en/ta/man/translate/grammar-connect-words-phrases]])
 HEB	8	1	nb8q	translate-unknown	κεφάλαιον…ἐπὶ τοῖς λεγομένοις	1	Connecting Statement:	Here, the word **point** refers to the main or most significant idea in a speech or argument. The author could be referring to the most significant idea in: (1) everything he is writing, including what follows. Alternate translation: “the most significant thing in what is being said is this” (2) what he has already said, not including what follows. Alternate translation: “the most significant thing in what has been said is this” (See: [[rc://en/ta/man/translate/translate-unknown]])
 HEB	8	1	noty	figs-activepassive	τοῖς λεγομένοις	1	Connecting Statement:	If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on what is **being said** rather than focusing on the person doing the “saying.” If you must state who did the action, the author implies that he himself did it. Alternate translation: “the things that I have said is this” (See: [[rc://en/ta/man/translate/figs-activepassive]])
@@ -1241,7 +1241,7 @@ HEB	10	2	mww3	grammar-connect-words-phrases	ἐπεὶ	1	would the sacrifices no
 HEB	10	2	aw6g	figs-rquestion	οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν, τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους?	1	would the sacrifices not have ceased to be offered?	The author does not ask this question because he is looking for information. Rather, he asks it to involve the audience in what he is arguing. The question implies that the answer is “yes, they would have ceased being offered.” If it would be helpful in your language, you could express the idea by using a strong affirmation. Alternate translation: “they would certainly have ceased being offered, because the ones serving would no longer have consciousness of sins, having been cleansed once.” (See: [[rc://en/ta/man/translate/figs-rquestion]])
 HEB	10	2	zk99	figs-infostructure	οὐκ ἂν ἐπαύσαντο προσφερόμεναι, διὰ τὸ μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν, τοὺς λατρεύοντας ἅπαξ κεκαθαρισμένους?	1	would the sacrifices not have ceased to be offered?	Here the author expresses the conclusion before he gives his reasons. This was a natural order of information in his language. If your readers would find this order confusing, you could express the reasons before the conclusion, or you could use some other natural order. Alternate translation: “since the ones serving, having been cleansed once, would no longer have consciousness of sins, would they not have ceased being offered?” (See: [[rc://en/ta/man/translate/figs-infostructure]])
 HEB	10	2	xor4	figs-activepassive	οὐκ ἂν ἐπαύσαντο προσφερόμεναι	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the sacrifices, which have not **ceased being offered**, rather than focusing on the person who would “cease offering” them. If you must state who would do the action, the author implies that the “priests” or the “Israelites” would. Alternate translation: “would the priests not have ceased offering them” or “would the Israelites not have ceased offering them” (See: [[rc://en/ta/man/translate/figs-activepassive]])
-HEB	10	2	twab	writing-pronouns	οὐκ ἂν ἐπαύσαντο	1		Here, the word **they** refers to the “sacrifices” (see [10:1](../10/01.md)). If it would be helpful in your language, you could make explicit that the pronoun refers to the "sacrifices." Alternate translation: “would the sacrifices not have ceased” (See: [[rc://en/ta/man/translate/writing-pronouns]])
+HEB	10	2	twab	writing-pronouns	οὐκ ἂν ἐπαύσαντο	1		Here, the word **they** refers to the “sacrifices” (see [10:1](../10/01.md)). If it would be helpful in your language, you could make explicit that the pronoun refers to the “sacrifices.” Alternate translation: “would the sacrifices not have ceased” (See: [[rc://en/ta/man/translate/writing-pronouns]])
 HEB	10	2	mu42	figs-explicit	τοὺς λατρεύοντας	1	the worshipers would have been cleansed	Here, the phrase **the ones serving** refers to everyone who worshiped God, not just to those acting as priests. If it would be helpful in your language, you could make it clear that it refers to all the worshipers. Alternate translation: “the worshipers” (See: [[rc://en/ta/man/translate/figs-explicit]])
 HEB	10	2	m9tj	figs-abstractnouns	μηδεμίαν ἔχειν ἔτι συνείδησιν ἁμαρτιῶν	1	would no longer have any consciousness of sin	If your language does not use an abstract noun for the idea behind **consciousness**, you could express the idea by using an adjective such as “conscious” or a verb such as “recognize.” Alternate translation: “would no longer be conscious of sins” or “no longer recognize their sins” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
 HEB	10	2	vzcg	figs-activepassive	ἅπαξ κεκαθαρισμένους	1		If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are **cleansed** rather than focusing on the person or thing doing the “cleansing.” If you must state who did the action, the author implies that “the sacrifices,” or God working through these sacrifices, did it. Alternate translation: “would have become clean once” or “being those whom God has cleansed once” (See: [[rc://en/ta/man/translate/figs-activepassive]])