It is very uncertain whether then is part of the original text. The UBS Greek New Testament includes it in square brackets. Die Bibel im heutigen Deutsch indicates only a loose relationship with earlier verses by beginning a new paragraph at this point. However, verses 15-16 are linked with verses 10-11 by the theme of sacrifice. Sacrifice even in the Old Testament could include praise to God, for example, in Psalm 50.14, 23; 54.6. In translation a general term like “offering” may be needed, and the meaning of the term chosen needs to be carefully analyzed. In praise to God and “doing good” (verse 16), for example, there is clearly no thought of a sacrificial victim dying. The central idea is that of “giving something” to God. In verse 15 this involves response to his grace (verse 9); in verse 16 it involves action in the form of practical help.

Let us, then, always offer praise to God may need to be changed from an exhortation to a statement of obligation; for example, “Therefore, we should always praise God.” In a few languages the concept of “praising God” must be expressed as direct discourse, since it involves verbalization; for example, “Therefore, we must always say, ‘God is wonderful.’ ” The Greek for “sacrifice of praise” (Revised Standard Version) is found in the Septuagint of Psalm 50.14, where the RSV footnote has “make thanksgiving your sacrifice to God.”

Always is not emphasized but may suggest some contrast with the Old Testament sacrifices which were offered at set times.

Through Jesus is emphasized by being placed at the beginning of the Greek sentence. It is linked with the whole of the first part of the sentence, not just with sacrifice. It is a common phrase which is usually translated literally without its meaning being analyzed. Die Bibel im heutigen Deutsch first edition suggested “as we call upon Jesus.” These words link verse 15 more closely with verse 12 than with verse 14. It may be difficult to link the phrase as our sacrifice through Jesus with what precedes. In fact it may be better to have an entirely new sentence, “This is our sacrifice to God which is made possible through Jesus” or “… made possible because of what Jesus did.” As our sacrifice may also be expressed as “This is the way in which we sacrifice to God.”

The offering presented…: Revised Standard Version‘s “fruit of lips that acknowledge his name” explains “sacrifice of praise.” Which is the offering presented by lips may be rendered as “what we say is our offering” or “our words are our offering.”

Confess renders the usual meaning of the Greek word, and this is followed here by Barclay “lips which publicly affirm their faith in him”; Die Bibel im heutigen Deutsch “we want to confess (our faith) in him with our singing and praying.” Other translations choose the meaning “praise,” which is more commonly that of a related compound verb; Bible en français courant “let us praise his name continually with our mouths”; Moffatt “celebrate.”

Him as Lord: God’s “name” (Revised Standard Version; see comments on 1.4) is the same as his “nature,” thus referring to God himself; in 6.10, where King James Version has “toward his name,” Revised Standard Version has “for him.”

That confess him as Lord may be rendered as “when we confess him as our Lord” or “when we say, ‘He is our Lord.’ ”

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 describes the second part of the purpose of Jesus in taking human nature. Logically it depends on the first: the Devil, as prince of death, has been utterly defeated, and in this way people are set free from fear of death. Die Bibel im heutigen Deutsch, however, understands this verse not as an expression of purpose but of result. This is possible and produces a clear translation: “In this way he has freed men who had been slaves….”

Most translators and commentators agree generally with Good News Translation and Revised Standard Version, but it is also possible to translate “… and deliver from bondage all those who were subject to lifelong fear of death.” This construction is the basis for Moffatt, and the Greek of Galatians 5.1 is similar. However, the construction represented by Revised Standard Version is generally more probable and gives a meaning similar to that of Romans 8.21.

A literal rendering of Good News Translation may lead to considerable misunderstanding, since the subject of the preceding clause is the Devil. Those who hear the Scriptures read might assume that the Devil is likewise the subject of the expression set free. It may therefore be better to begin a new sentence at the beginning of verse 15, or at least to introduce Jesus as the subject; for example, “and in this way Jesus set free those who were slaves.”

In this way is an expression of means and may be rendered as “by means of what he did.”

Set free may be expressed as “cause to be free” or “cause to no longer be enslaved.”

Some translations make it clear that the slavery is figurative, not literal. Barclay has “a kind of slavery”; Bible en français courant and Biblia Dios Habla Hoy replace the metaphor by a simile, “were like slaves.” In order to indicate clearly that the slaves in question are moral rather than physical slaves, the use of some term which will indicate the figurative nature of the expression is important; for example, “were like slaves” or “who were, as it were, slaves.”

All their lives may be expressed as “during all the time they lived.” It is important, however, that the order of elements be carefully noted in the latter part of verse 15; for example, “those who during all the time they lived were just like slaves because they were afraid of dying.”

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 .

Verses 12-13 are a single complex sentence in Greek and bring the section 3.7–4.13 to a moving climax. Translators will probably divide the sentence but should find other ways of expressing emotion.

What is the word of God in this context? The only other place where the writer uses this phrase, 13.7, shows that it can be either a written message or a spoken message. It is God speaking (Phillips “the Word that God speaks,” Translator’s New Testament “God’s message”), both through the Old Testament and in Christ (1.1-2).

The Old Testament often speaks of a message (especially a message from God, Isa 55.11) taking on a life of its own. When a prophet spoke in God’s name, something happened as a result. Indeed, God’s speech was itself an event. This is what is meant by saying that God’s word is alive. The writer confirms this by adding active (Biblia Dios Habla Hoy “lives and has power”). Older French translations have “effective,” and this is to be preferred to Traduction œcuménique de la Bible‘s “energetic” (Knox “full of energy”), which describes the word rather than indicating the results it achieves. A literal rendering of The word of God may be misunderstood to refer only to the Scriptures. Therefore, it may be better to speak of “What God has said” or “What God has declared.”

The bold figure of speech, namely, The word of God is alive, is sometimes difficult to render literally, since an adjective such as alive may refer only to animate beings, that is, people or animals. It may be possible, however, to use this figurative expression if one employs a simile; for example, “What God has said is, as it were, alive” or “… is as though it were alive.” The expression active may be expressed as “has power,” “can do things,” or “accomplishes whatever it is intended to accomplish.”

Jerusalem Bible translates the Greek adjective for sharper by a verbal expression: “it cuts better.”

In New Testament times, the Greek word for sword could also mean “dagger,” and this may be its meaning here. The tongue was compared to a dagger because they look similar (see also Prov 5.4). It may be more natural to translate sharper than any double-edged sword as a simile; for example, “it is even sharper, as it were, than any double-edged sword.” However, in some languages the phrase double-edged sword may be a figure of speech referring to a liar or a hypocrite. If so, a different metaphor or simile may be used to express the meaning more clearly, provided the adjustment will fit in well with the rest of verse 12. In some cases it may even be necessary to use a marginal note to explain the basis for the biblical expression.

The pronoun It may need to be identified as “the word of God” or “what God says,” in either one or both places where it occurs.

It is difficult to be sure exactly what the next figure of speech means. Cuts all the way through may imply piercing with the point of a sword or dagger, but more probably it means cutting with a blade. The verb can refer to going right through fortifications or armor so as to come out on the other side; but the rest of the verse suggests cutting into the middle of a body.

Joints and marrow is a figurative expression meaning the same thing as soul and spirit; Die Bibel im heutigen Deutsch first edition made this clear with “where marrow and bone, that is, soul and spirit, meet.” Come together is literally “dividing” (see Revised Standard Version). Biblical thought, in both the Old and the New Testament, thinks of the human being as a unity; it does not usually distinguish precisely between spirit, soul, or even body. However, come together would be an unusual meaning of the Greek. The meaning is more probably that God’s word cuts through and separates soul from spirit and joints from marrow.

The statement which characterizes the word of God as being like a double-edged sword and thus being able to cut through to where soul and spirit meet, to where joints and marrow come together is extremely difficult. In fact, the joints and marrow do not come together. Joints refers to the place where the bones meet, while marrow is the portion which is in the center of the bone itself. Similarly, there is no particular place in the body where the soul and the spirit join together. What is intended by this figure of speech is to emphasize that the word of God penetrates deeply, so that there is nothing in the total personality which can possibly be hidden from the revealing nature of what God says. If necessary, one may translate the second sentence of verse 12 in a strictly literal fashion, and then explain briefly in a marginal note that this is a reference to the extent to which the word of God penetrates to the very interior of a person. But it may also be possible to render the last part of this sentence as “to where the soul and spirit are and to where the joints and marrow are.”

The terms for soul and spirit are even more difficult to translate. In some languages soul is equivalent to “that which causes life,” and in many instances one may render soul as “life itself.” In some languages the closest equivalent of soul is “breath,” since breath is associated with life. If possible, the term for spirit should be the same as that which is used in speaking of God’s Spirit. It is important to avoid a term for spirit which will suggest some disembodied spirit or ghost. An appropriate term for the spirit of a person should be that particular aspect of man which can respond to God’s Spirit. In some instances soul is simply “that which causes life” and spirit is “that which reaches out to God.”

To say that the word of God … judges is to say that God judges, and it may be necessary to make this explicit. Die Bibel im heutigen Deutsch translates “calls to account,” but there is no suggestion that this judgment is limited to the last days (see also discussion on give an account in verse 13).

Judges may need to be expressed in this context as “determines what is good or bad about.” This is not the use of judges in a sense of “to condemn,” nor is there any suggestion of courtroom procedure. The idea is that the word of God reveals the true nature of people’s desires and thoughts.

The words for desires and thoughts suggest their hidden nature; Die Bibel im heutigen Deutsch has “the most secret desire and thoughts of men.” On heart, see 3.12 and discussion on 3.8.

The desires and thoughts of man’s heart may be expressed as “what people think and what they want.”

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 .

Verses 16-17 illustrate a method of argument often used in Jewish writings as well as in other cultures: If “B” is greater than “A,” then anything said about “A” must be even more true of “B” (compare 10.25; 12.25; Matt 6.30; Rom 5.7-9). In particular, anything good said about human beings must be even more true of God.

A person is emphatic and general; it is literally “people,” whether men or women. As in verse 13, the Greek for someone may also mean “something” (Knox, Jerusalem Bible, Segond, Traduction œcuménique de la Bible). Some commentators think this means “God,” but Matthew 23.16-22, for example, speaks of swearing by inanimate objects. The contrast is between God swearing by himself (verse 13b) and human beings swearing (verse 16). It may be helpful to make this clear by inserting some such phrase as “human beings, on the other hand, use the name of someone greater….”

As in the case of the term vow in verse 13, it may not be possible to render vow in verse 16 with a somewhat technical formula such as “making a strong promise by calling God to witness.” In the context of verse 16 it may therefore be best to translate “when a person makes a firm promise,” “… a strong promise,” or even “when a person promises with strong words.”

The expression he uses the name of someone greater than himself may be rendered as “he calls to witness someone greater than himself” or “he makes a promise on behalf of someone greater than himself.” In this context greater may be a matter either of importance or of authority.

The last clause of this verse means that, whenever people are contradicting one another, an oath acts as a guarantee and puts an end to the dispute. In this context the oath is a solemn statement such as “I swear by God that what I say is true,” rather than a solemn promise to do something in the future. The statement the vow settles all arguments must be amplified in some languages in order to make it clear; for example, “one person calls God to witness that something is true, and in this way people no longer argue” or “… and because of this people no longer argue.”

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 of Hebrews seems to draw his information about the earthly sanctuary from the Old Testament, not from personal knowledge of worship in Jerusalem in his own lifetime. He is interested in the simple mobile tent or sanctuary which the Israelites used at the time of their escape from Egypt. It is therefore good in translation to use words which suggest a temporary construction rather than a permanent building such as a temple. From this point of view, “put up” (verse 5, Good News Bible first through third editions), is better than Good News Translation fourth edition, build.

As high priest is repeated from verse 1. The Greek word for serves strongly suggests the work of a priest. He serves as high priest may be rendered as “He serves God as high priest,” or it may be better to say “He is a high priest.”

The words translated the Most Holy Place probably refer to the Old Testament sanctuary as a whole, not only to its inner room. Other common language translations therefore translate simply “sanctuary,” and this is better.

There may be some complications in rendering the Most Holy Place, especially if Holy is generally translated as “dedicated to God.” How can a place be more dedicated to God than some other place or thing? It may be possible to use “that place which is especially dedicated to God” or “that very special place which is dedicated to God.”

Revised Standard Version‘s “sanctuary” and “true tent” are the same place, as Good News Translation‘s that is shows; Die Bibel im heutigen Deutsch translates them both as “holy place.”

Real introduces a new contrast, common in Greek thought, between (a) the heavenly pattern (verse 5) of the real temple, and (b) the earthly temple, which is only a copy or shadow (verse 5) of the heavenly one. The writer may be influenced by the view of the philosopher Plato and his followers, that the visible world was a reflection of a real but invisible world. The context shows that here real is the opposite of “material.” Compare John 15.1. The real tent may be rendered as “that which is truly the tent.” “That which is the perfect tent” may be a satisfactory equivalent.

The real tent which was put up by the Lord refers to Numbers 24.5, which has the plural “tents.” The author of Hebrews adds real; the reason for this will become clear in verse 5. In some languages it may be more natural to put the negative statement first: “not by human beings but by the Lord.” In Hebrews it is not certain whether the Lord is God, as for example in 7.21, or Jesus, as in 2.3 and 7.13-14. In Numbers 24.5 it is clearly God, and neither here nor in Hebrews 9.11 does the author think of Jesus himself as the maker of the heavenly tent. In translation it may be essential to show that the Lord refers to God. It may therefore be clearer to translate the real tent which was put up by the Lord as “the real tent which the Lord God put up.”

The Greek word translated man is a quite general term for “human beings.”

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 .

In the same way: that is, in the way described in verse 19b; other common language translations have simply “also.”

In this verse, the Covenant Tent is the sanctuary as a whole. Leviticus 8.15 speaks of pouring blood on the altar of sacrifice, which stood just outside the sanctuary.

All the things used in worship (see 1 Chr 9.28) includes objects such as those mentioned in verses 4-5.

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 .

We, that is, the writer and his first readers, know that God was the speaker in Deuteronomy 32.35-36 (compare Psa 135.14 and Rom 12.19). However, some present-day receptors may not know this, or at least may be puzzled for a moment. To make the meaning plain for modern readers, Biblia Dios Habla Hoy translates “We know that the Lord (God) has said….”

In other places where the writer divides a quotation taken from the Old Testament, the result is to emphasize the last part of the quotation. This may be the case here. If so, the implied meaning will be “God will take revenge, not only on his adversaries in other nations (see verse 27), but also, indeed especially, on his own people.” This would fit the context well, since the rest of the chapter is concerned with the Christian community. It is likely that the existing Hebrew text of Deuteronomy 32.35, and followed in Hebrews and Romans 12.19, is an abbreviation of the original “in the day of judgment,” preserved in the Septuagint and other witnesses.

If this explanation is correct, translators will need to find some way of emphasizing the second part of the quotation, perhaps by expanding the words which introduce it (literally “And again” [Revised Standard Version], as for example in the Greek of 1.5). The translation of the introductions to the quotations in 5.5, 6 may serve as a model; there the meaning is “God calls Christ not only his Son, but also a priest….”

The introductions to both parts of the quotation in 10.30 may need expansion for other reasons also. We know who said may be rendered “we know who it was who said,” “we know that it was the Lord who said,” or “… that it was God who said.” The word for know suggests knowledge of facts, not in this context knowledge of people. Similarly, and who also said may be translated “We also know who it was who said.”

The meaning of the first quotation may need expansion; for example, “I will pay you back for the wrong you have done,” or if there is any danger of “pay back” being misunderstood as referring to compensation or reward, “I will certainly make you suffer for the evil you have done.”

In its Old Testament context, the second quotation means “The Lord will prove his people right,” but The Lord will judge his people is certainly how the writer of Hebrews understands the Old Testament text. In some languages this must be adjusted to “I will judge my people,” since God is the assumed speaker.

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 12.12-42, especially verses 21-30. It is implied that Moses showed his trust in God, and therefore his belief in Israel’s future, by obeying God’s instructions. Here, as usual, faith is forward-looking and is expressed in active obedience to God.

The clause so that the Angel of Death would not kill the first-born sons of the Israelites is related only to order the blood to be sprinkled on the doors, not to establish the Passover.

The word for establish suggests the beginning of something which continues to the writer’s time. This applies strictly only to the Passover, not to the sprinkling of blood on the doors.

Passover has a glossary note in some translations, including Good News Bible fourth edition.

The initial statement of this verse, namely, It was faith that made him establish the Passover, may need to be somewhat restructured and amplified; for example, “Because Moses trusted God, he instituted the Passover Festival,” “… he caused the people to celebrate the festival for remembering the angel’s passing over,” or “… the festival called ‘the passing over of the angel.’ ”

If it is necessary to expand the reference to the Passover, it may be best to end the sentence after the reference to the Passover Festival and to begin a new sentence as “He also ordered blood to be sprinkled on the doors” or “He also ordered the people to sprinkle blood on their doors.” In this way the purpose of sprinkling the doors, namely, to avoid death from the angel, is made quite specific.

The Angel of Death (New English Bible and New American Bible “destroying angel”) is literally “the Destroyer” (Revised Standard Version). The first readers would probably understand Exodus 12 to speak of an angel, but some modern readers will need to be given this information. The phrase the Angel of Death may be rendered as “the angel who brings death,” “the angel who causes people to die,” or “the angel who kills.” The fundamental difficulty is that people’s ideas about supernatural beings vary so much from one culture to another. The main elements in “the Destroyer,” here as in Exodus 12, are (a) a supernatural power, (b) sent by God, (c) to destroy God’s enemies (in this case the Egyptians). There is also (d) a suggestion of military activity. To convey this in translation raises problems. In Western cultures, angels are often thought of as sweet, peaceful, and usually feminine. Non-Western cultures may lack the idea of a secondary supernatural power completely under the control of the one God. It may be better to avoid the traditional term for “angel,” which in any case is not in the Greek text, and expand “the Destroyer” to something like “a spirit sent by God to destroy his enemies.” The Greek has “the destroyer,” which assumes that this figure was well known to the original readers. “A destroyer,” expanded if necessary, may be better for modern readers.

On the doors is made explicit on the basis of Exodus 12, and of the Israelites expands the Greek “of them,” for the sake of clarity. Revised Standard Version‘s literal translation does not make it clear that “the first-born” and “them” are the same group of people. Good News Translation makes the meaning plain.

The first-born sons of the Israelites may be expressed as “the first sons in the families of the Israelites,” or more specifically “the first-born son in each of the families of the Israelites.”

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 .