This verse, together with verse 17, marks a new step in the argument; verse 16 is a statement from which verse 17 draws a conclusion.

It is clear: compare Knox “After all,” introducing the statement of something which almost goes without saying; Die Bibel im heutigen Deutsch omits this. It is clear that it is not the angels may be expressed as “it is obviously not the angels,” “it is indeed not the angels,” or “one can readily see that it is not the angels.”

A rather literal translation is given by King James Version, “he took not on him the nature of angels,” except that “the nature of” is not expressed in the Greek. The meaning of the word, twice repeated, which Good News Translation translated helps has been the subject of furious argument for centuries, and the problem is not yet entirely solved. The first sentence may be understood in two main ways.
(a) It has often been understood to refer to God “taking on” human nature when Christ became man. This interpretation is followed by King James Version and is suggested by New English Bible‘s “takes to himself”; compare Jerusalem Bible, Phillips, Luther 1984, and Zürcher Bibel. However, the translator must always beware of forcing biblical texts into the mold of later theological ideas.
(b) Most modern translations, though of various Christian traditions, essentially agree with Good News Translation‘s helps (other common language translations, New American Bible, Barclay, Translator’s New Testament; Moffatt has “succours”; Knox “make himself the angels’ champion”). “Be concerned with” (so Revised Standard Version) is also possible, though rather weak. Good News Bible and Revised Standard Version both give an unusual meaning for a word which is not very common, but literal meanings such as “grasp” are impossible. In Sirach 4.11 New English Bible translates “cares for.”

As the scripture says (compare Bible en français courant, Die Bibel im heutigen Deutsch) is not in the text but is added to show that the following words are an allusion—in this case, to Isaiah 41.8-9. As elsewhere, the phrase as the scripture says must be rendered “as one may read in the holy writings” or “as in the words of the holy writings.”

Descendants of Abraham is literally “seed of Abraham,” that is, Israel. Descendants of Abraham may be expressed as “those in the lineage of Abraham” or “those who claim Abraham as a forefather.”

Quoted with permission from Ellingworth, Paul and Nida, Eugene A. A Handbook on The Letter of the Hebrews. (UBS Handbook Series). New York: UBS, 1983. For this and other handbooks for translators see here .

This verse is divided into three unequal parts. The first two, beginning There is nothing and everything, balance one another. The subject being discussed is no longer the word of God, as in verse 12, but God himself. It may be more natural in translation to put the positive statement, beginning everything, first. The contrast between these first two parts of the verse is indicated in Greek by a “but” which, like the “and” at the beginning of the verse, is omitted in most modern translations.

In place of the so-called anticipatory expletive There followed by the real subject appearing in the predicate of the clause, is nothing…, most languages employ some such expression as “nothing can be hidden from God,” “nothing exists which people can hide from God,” “… can keep God from seeing,” or “… can keep God from knowing about.”

Nothing is literally “no creature,” that is, nothing which God has made. Good News Translation transfers the idea of “creature” (Revised Standard Version) to the second part.

From God could grammatically be “from it” (that is, “God’s word”), and his eyes could be “its eye,” but the context makes this practically impossible.

Everything in all creation is literally “all things.” Good News Translation keeps the weightier expression until last by expressing the idea of “creature, created thing” (so Revised Standard Version) in the second part instead of in the first.

Exposed and lies open is literally “naked and exposed.” Biblia Dios Habla Hoy, like King James Version, avoids speaking of God’s eyes, and therefore translates “open to (his) view.” It may be awkward in some languages to speak of everything “exposed and lying open before God’s eyes.” A more natural expression may be “he sees everything in all creation just as it really is.”

The third part of the sentence, beginning And it is to him, may mean (a) “with whom we have to do,” as in King James Version, Revised Standard Version, Phillips; (b) “to whom we must give account,” “with whom we have to reckon” (New English Bible); (c) “of whom we speak” (Zürcher Bibel); or (d) “before whom we speak.” Meaning (c) would be a very weak ending to such an emphatic sentence. Meaning (b) may fit the context best, in which case judges in verse 12 could refer to the final judgment. However, since both present and future aspects of judgment are probably included, the more general rendering of New English Bible is probably best.

It would be possible to render And it is to him that we must all give an account of ourselves as “And he is the one who will judge us.” But this seems to be inadequate, for the Greek text focuses upon some kind of “reckoning.” The interpretation followed in Good News Translation may be rendered in some languages as “we must explain to God all that we have done,” “we must justify to God what we have done,” or “God is the one to whom we must defend the reasons for what we have done.”

Quoted with permission from Ellingworth, Paul and Nida, Eugene A. A Handbook on The Letter of the Hebrews. (UBS Handbook Series). New York: UBS, 1983. For this and other handbooks for translators see here .

The short comparison with what human beings do is over, and the writer goes on speaking about God’s oath. It is natural in translation to begin a new sentence here, though verses 16-20 are a single sentence in the Greek. Revised Standard Version‘s “So” loosely links verse 17 to verse 16, showing that the writer is about to develop the comparison. What he promised is literally “the promise.” The writer is moving beyond the promise made to Abraham and quoted in verse 14; he speaks now of God’s promise in general, in which the readers have an interest and a share.

What he promised may be simply “what he had promised the people.”

Those who were to receive what he promised is literally “the heirs of the promise.” Although the tense of were to receive is not expressed in the Greek, there is no doubt that the reference is wholly to the future (contrast verse 12). It includes people of Old Testament times as well as Christians. This is confirmed by the use of we in the next verse.

Verses 17-18 are full of words which emphasize the reliability of God’s promise. He wanted to make it clear, and to give proof, that his purpose could not be changed. This can only mean that God would not change his own purpose, so Good News Translation uses an active verb and translates he would never change his purpose. This may be expressed as “he would never change his mind as to what he was going to do,” or stated positively, “he would always do exactly what he planned to do.”

The first part of verse 17 may require certain alterations in a particular order, since those to whom God wished to make the promise clear are identified at the beginning of the sentence. In some languages this reference must occur after the verb or must be stated as a completely separate sentence. For example, one may recast the first part of verse 17 as “God wanted to make very clear to those who were to receive what he promised that he would never change his plans” or “… his mind.” On the other hand, this rather long, involved sentence may be broken up as follows: “God wanted people to know for sure that he would not change his plans. Those whom he wanted to know this were the persons who were going to receive what he had promised.”

So he added his vow to the promise may be expressed as “so he declared with the strongest possible words that he would do what he had promised” or “so he said with binding words that he would most certainly do what he had said he would do.”

Quoted with permission from Ellingworth, Paul and Nida, Eugene A. A Handbook on The Letter of the Hebrews. (UBS Handbook Series). New York: UBS, 1983. For this and other handbooks for translators see here .

The writer has finished outlining his “main point” (verse 1), and he now prepares to develop certain aspects of it in greater detail. This is what Revised Standard Version‘s “For” implies; most common language translations omit it (Bijbel in Gewone Taal has “now”). Before contrasting Jesus with other high priests, the writer briefly states what they have in common. This verse is very similar to 5.1.

The verb for “appoint” is the same as that used in 7.28 and means “appoint to an office.” The passive is appointed is used because the writer is not now emphasizing that the Old Testament high priests were appointed by God. However, the translator may have to make God the explicit subject of the active verb if his own language does not make much use of passives.

The phrase which Good News Bible fourth edition translates sacrifices and offerings in 5.1 and, more precisely, offerings and animal sacrifices here in 8.3 is exactly the same in the Greek. Animal sacrifices in the Greek is a single word, which is sometimes used of sacrifices generally. The whole phrase offerings and animal sacrifices refers to all kinds of gifts made to God in Old Testament worship. Animal is omitted by Bijbel in Gewone Taal, Bible en français courant, and Biblia Dios Habla Hoy, probably correctly, since this verse includes reference to Jesus, who did not offer any animal sacrifice. To present offerings and animal sacrifices may be rendered as “to make gifts and sacrifices.” It would, however, be wrong to suggest that these offerings and sacrifices were at the High Priest’s own expense. His function was to make such gifts and sacrifices on behalf of the people.

The second half of the verse moves from high priests in general to our High Priest (literally “this man” King James Version), referring to Jesus in particular. It is not until 9.12 that the writer specifies what our High Priest has to offer, namely, his own blood.

Must also have something to offer may need to be expanded in some languages to indicate the person to whom the offering is made; for example, “must have something to give to God.”

Quoted with permission from Ellingworth, Paul and Nida, Eugene A. A Handbook on The Letter of the Hebrews. (UBS Handbook Series). New York: UBS, 1983. For this and other handbooks for translators see here .

This verse forms a summary and also introduces the next stage in the argument. Verse 22 is to be understood in the light of according to the Law. Good News Translation‘s frequent addition of Moses (7.28) is not necessary here, since Moses has just been mentioned. The meaning is not “no one may forgive anyone else unless blood is poured out,” but “the Law does not provide for sin to be dealt with in any other way than by a sacrifice which involves pouring out blood.”

According to the Law may be expressed as “the Law says that,” “as it is written in the Law,” or “… the laws.”

A literal rendering of everything is purified by blood might wrongly suggest that everything is made clean by blood. In reality, of course, blood stains. Therefore it may be best to speak of “everything is made pure by the shedding of blood,” for it is death which causes purification, not the mere substance of blood itself. This is emphasized in Good News Translation by the second clause, sins are forgiven only if blood is poured out.

From this point, the middle of verse 22, the forgiveness of sin becomes the central theme. In verse 22a it is not clear whether the writer is still thinking of ritual purification, or whether he is already thinking of forgiveness of sin. Verse 22a may thus mean either (a) “almost all sins are dealt with by means of blood,” or (b) “almost all objects to do with worship are made ritually pure by blood.” The writer sometimes uses the word for “cleanse” with human beings as the object (see 9.23; 10.2), but in this verse the word rendered everything is most naturally understood to include the objects just mentioned. The Bible de Jérusalem note quotes Leviticus 5.11 as an illustration of almost, that is, something which is an exception to the rule because it is not cleansed by blood. Almost is surprisingly emphasized in the Greek. One might translate “one could almost say that according to the law everything is purified by blood or “it is almost true….”

Sins are forgiven translates the last word in the Greek sentence; it is therefore emphatic. New English Bible‘s “forgiveness,” implying “of sins,” is quite sufficient. Some modern translations, such as Moffatt, Knox, Phillips, and Jerusalem Bible, keep the rather literary expression “remission” for sins are forgiven, to show that it is not a mere statement of the type “I forgive you,” but a process which effectively deals with sin. The meaning is similar to that of verse 26, where the word for sin is expressed.

The passive expression sins are forgiven may need to be expressed in an active form as “God forgive sins.”

The word for “pouring out blood” seems to have been invented by the writer, but the meaning is clear from such texts as 1 Kings 18.28, where a similar phrase occurs. It does not refer only to shedding blood when an animal or human being is killed, but to collecting blood in basins and then pouring it out.

Quoted with permission from Ellingworth, Paul and Nida, Eugene A. A Handbook on The Letter of the Hebrews. (UBS Handbook Series). New York: UBS, 1983. For this and other handbooks for translators see here .

Terrifying renders the same Greek word which was translated to wait in fear in verse 27. It does not mean in general terms “something very bad,” but specifically “a thing to be feared.”

To fall into the hands of simply means “to come under the power of,” “to be subjected to,” or “to be controlled by.”

The living God, in English and some other languages, is a rather conventional biblical phrase which is best avoided in a modern translation. Die Bibel im heutigen Deutsch first edition had “God is alive; to fall into his hands is fearful!” (also in 9.14). Compare 3.12; 12.22.

It may be necessary to restructure the items in this verse; for example, “To have the living God get control of a person is something to be greatly feared.” The suggestion of some degree of hostile control may be expressed as “If the living God grabs hold of a person…” or “If the living God catches a person….”

Quoted with permission from Ellingworth, Paul and Nida, Eugene A. A Handbook on The Letter of the Hebrews. (UBS Handbook Series). New York: UBS, 1983. For this and other handbooks for translators see here .

See Exodus 14.16-17. A comparison of Good News Translation with Revised Standard Version will show which parts of Good News Bible are not expressed in the Greek text, but there is no doubt that they are implied.

A literal rendering of to cross the Red Sea may be misleading, since it might imply “crossing the surface of the Red Sea.” It may therefore be necessary to translate to cross the Red Sea as if on dry land as “to cross on dry land where the Red Sea had been” or “to cross on dry land through the Red Sea.”

King James Version shows how the two halves of the verse are linked in the Greek text: “which the Egyptians assaying to do were drowned.” Most translations, especially those in common language, leave the contrast between the Egyptians and the Israelites implicit. A few insert some such conjunction as “whereas” (Knox) or “while” (Jerusalem Bible).

Tried suggests making a test or trial.

The figurative expression the water swallowed them up may need to be translated “they drowned in the water,” “the water covered them up and drowned them,” or “the water covered them over, and they died.”

Quoted with permission from Ellingworth, Paul and Nida, Eugene A. A Handbook on The Letter of the Hebrews. (UBS Handbook Series). New York: UBS, 1983. For this and other handbooks for translators see here .

The seventh item in the list is Jesus. Jesus, as in 2.9 and other places, is emphatic. On who arranged, literally “mediator” (Revised Standard Version), see 8.6 and 9.15. New renders a different word from that used in 8.8 and elsewhere, but the meaning in this context is the same.

As both Revised Standard Version and Good News Translation show, the sprinkled blood is a separate item in the list, the eighth item. However, several translations show the close relation between Jesus and the sprinkled blood: Bible en français courant “Jesus, the intermediary of the new covenant, and his shed blood…” and Translator’s New Testament “and whose shed blood….” As 9.13-14 shows, the nonfigurative meaning of sprinkle is “make holy” or “purify.” Bijbel in Gewone Taal combines the last three items in the list, since they are related in meaning, even if they are separated grammatically: “Jesus, through whose mediation a new covenant is concluded, and whose shed blood speaks more powerfully than that of Abel.” As for example in 1.4 and 11.40, the Greek combines the meaning of “better” and “greater”; Moffatt has “nobler.” As in 9.13, 19, 21, sprinkled makes it necessary to keep the word blood, rather than to use some more general expression like “(violent) death” or “sacrifice.” But the blood of Old Testament sacrifices was sprinkled in order to make things ritually clean, and Phillips makes this clear by “cleansing of blood”; Jerusalem Bible “blood for purification.”

It may be difficult to speak of “coming” to the sprinkled blood. Since the sprinkled blood relates to Jesus, it is often better to render verse 24 as “You have come to Jesus, who was the means of producing the new covenant and whose blood, which was shed, promises for us that which is better than what the blood of Abel stands for” or “… represents.”

Than does the blood of Abel is literally “than Abel,” but most translations add blood, following Genesis 4.10. A few manuscripts have “than that of Abel,” implying “than Abel’s blood.” In this case the meaning would be that Abel’s blood cried for vengeance, and Christ’s blood speaks of salvation. The idea of blood speaking may be difficult to express in translation. Jerusalem Bible tries to avoid the problem by using a more specific expression, “pleads more insistently”; similarly Translator’s New Testament, “far better things to say to us than Abel’s”; more smoothly, Parola Del Signore: La Bibbia in Lingua Corrente has “sprinkled blood, which has a more powerful voice than that (meaning, than the voice) of Abel.”

This very brief reference to Abel’s blood may require an Old Testament reference or a marginal note to give the historical background. It is, however, quite possible to make sense of than … Abel without adding blood, since Abel was earlier presented as the first true worshiper, not as the first murder victim (see notes on 11.4). In this case the main reference would be to Abel’s sacrifice, offered in faith, though his murder, considered as a “sacrifice” of himself, would not be excluded.

Quoted with permission from Ellingworth, Paul and Nida, Eugene A. A Handbook on The Letter of the Hebrews. (UBS Handbook Series). New York: UBS, 1983. For this and other handbooks for translators see here .