The contrast between human fathers and the heavenly Father is now expanded a little.

Our human fathers may be expressed as “Our own fathers” or “Our fathers on earth,” as in verse 9.

Punished is once more the word translated corrects in verse 6.

For a short time in the Greek is literally an understatement, “for a few days,” as in King James Version and Parola Del Signore: La Bibbia in Lingua Corrente; Phillips, unnecessarily, says “during the brief days of childhood.” This is a usual expression of time, found also in James 4.14. It is also possible but less likely that purpose may be implied, as in New American Bible‘s “to prepare us for the short span of mortal life” (see Gen 47.9; Psa 109.8). For a short time may be rendered as “for the short time that we were children” or “for the limited time while we were still children.”

As it seemed right to them: Revised Standard Version‘s “at their pleasure” modifies King James Version‘s “after their own pleasure,” which sounds cruel to a speaker of modern English. The writer and his readers knew that the father, especially under Roman law, had almost absolute power over his children, and was therefore considered to be the final judge of how best to bring them up. As it seemed right to them may be rendered “as they thought it was best” or “as they thought they should punish us.”

But God does it: Revised Standard Version‘s “he” is God, and most modern translations say so. The statement but God does it for our own good may be rendered as “but when God punishes us, it is for our own good” or “… it is in order to help us.”

So that we may share his holiness expands for our own good and makes it more specific. Holiness, rather surprisingly, translates a Greek word not used anywhere else in the New Testament, except in some manuscripts of 2 Corinthians 1.12. It means primarily, not good conduct, but what makes God different from human beings. Share his holiness therefore means practically the same as share the divine nature in 2 Peter 1.4, though the Greek is different. Parola Del Signore: La Bibbia in Lingua Corrente and Biblia Dios Habla Hoy bring this out by “to make us holy as he is holy”; Die Bibel im heutigen Deutsch, more precisely, says “that we may participate in his perfection.” In some languages, however, the term “holy,” when it is applied to individuals, means “dedicated to God” or “consecrated to God.” In such cases it would be difficult to use the same term for “holy” in reference both to people and to God himself. An equivalent might be “so that we might be like God” or “… be in a measure like 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 contrasts the city which is to come with a city for us here on earth. As often in Hebrews, the language of time and space is intertwined. This verse recalls 11.10, 16. The difference between the city which is to come and the heavenly country of 11.16a is one of language, not of meaning. They are both pictures of the state of being made perfect (11.40), which even for Christians still lies in the future. Bijbel in Gewone Taal perhaps rightly emphasizes the permanence at the expense of other aspects of the city, such as size: “we have here no permanent place to live”; Parola Del Signore: La Bibbia in Lingua Corrente “a city in which we remain forever.” Die Bibel im heutigen Deutsch throws the emphasis on the changing state of human life: “On earth there is no city in which we can stay,” but in view of 12.26-27, and also 1.11-12, this does not seem to give the whole meaning, which should include the idea that no city is permanent. Another possible restructuring of the first half of this verse would be “For here on earth we have no place to dwell which will always be ours.”

Looking for renders the verb used in 11.14. It is a strong Greek word which implies, not usually looking for something which is lost, but longing and striving to obtain something which is out of reach and out of sight. To come does not imply movement but means “in the future.”

We are looking for the city which is to come may be expressed as “we are looking for a future city” or “… for a city which will exist in the future.” A literal rendering of we are looking for might mean only “going around seeking to discover.” If so, it may be better to employ an expression such as “we strongly desire to have a city which will be ours in the future.”

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 14-15 form a single sentence in the Greek. Verse 14 partly overlaps in meaning with verse 10, and partly sums up what was said in verses 11-13.

Revised Standard Version‘s “therefore” refers back to verse 11a, which this verse repeats in other words and then somewhat expands. Good News Translation omits “therefore,” perhaps because the connection with verse 11a is too far away to be seen by most readers, and because there is no direct link with the end of verse 13.

The first part of the sentence contains two statements: (a) the children share a common human nature with one another, and (b) Jesus shared this nature with them. The children: the is necessary because the children have just been mentioned in verse 13. Good News Translation and Bible en français courant bring this out by adding as he calls them. New English Bible and Biblia Dios Habla Hoy say “The children of a family,” which is less definite than the Greek. The children may be expressed as “these children,” especially if a reference to “the children” has been made in the previous verse. The phrase as he calls them may be expressed parenthetically as “that’s what he calls them.”

Flesh and blood (literally “blood and flesh”) is a common way of describing human nature, especially in its weakness. The expression of flesh and blood can rarely be translated literally, since people obviously consist of more than flesh and blood. Accordingly, people of flesh and blood may be rendered as “people like all other kinds of people” or “people in every sense of the word.”

Like them is emphatic; Barclay says “in exactly the same way.” Good News Translation reproduces this emphasis by expansion, for there is nothing in the Greek which literally corresponds to became like them and. This phrase is presupposed by shared their human nature (literally “shared them,” that is, shared their flesh and blood).

Became like them may be rendered as “became a person like they are persons,” “became a human being like them,” or “… even as they are.” It may, however, be extremely difficult to render the expression shared their human nature, because a literal rendering would assume that in some way Jesus took from them part of their human nature, since the concept of “sharing” so frequently suggests dividing up something. Therefore, shared their human nature may be expressed as “was a human being just like they are.” In fact, became like them and shared their human nature must often be combined in a single expression, such as “came to be just like all other human beings.”

The phrase about Jesus’ human nature is the focal point of the sentence, both in grammar and in meaning. The writer then goes on to describe the purpose of Christ’s sharing human nature. Barclay and Translator’s New Testament think the writer is referring to the result of this event, but this interpretation suits the structure less well.

He did this must be rendered in some languages as “He became like this” or even more specifically “He became a person.”

Through his death may be expressed as “by his dying” or “by means of his giving his life.”

Destroy does not always imply that the thing destroyed no longer exists. The first meaning of the Greek is “render ineffective” (see 1 Cor 15.26, where Good News Bible translates “defeated”). Here Moffatt has “crush”; Segond, Jerusalem Bible “take away all the power of”; New American Bible “rob … of his power”; Knox, Translator’s New Testament “depose”; Bible de Jérusalem, Traduction œcuménique de la Bible “reduce to impotence.” The point is that the Devil is so utterly defeated that he is no longer able to do anything, and is thus like the pagan gods mentioned in Isaiah 44.9-20.

A literal rendering of might destroy the Devil might appear to be contradictory to other passages of Scripture, especially those references in the book of Revelation. Therefore it may be important to use some such expression as “take away completely the power of the Devil” rather than to use a literal rendering of “destroy,” which would mean annihilation.

Good News Translation simplifies the structure by putting the Devil before the phrase which describes him, who has the power over death. The idea is that the Devil has both control over death and the power to inflict death. Who has the power over death may be rendered as “who is able to kill” or “who is able to cause people to die.”

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 transition to verses 12-13, which conclude the section. Many translations agree with Revised Standard Version in beginning a new paragraph here because of the exhortation, rather than at verse 12.

Then (literally “therefore”) often begins a new paragraph (compare verses 1, 14). Verse 11 marks a new appeal to the readers. Revised Standard Version‘s “For” in verse 12 links that verse with verse 11. On the other hand, verse 11 concludes the discussion of the rest and contains the last reference to the events of Numbers 14. Then does not refer to time; it expresses a conclusion or result, rendered often as “therefore” or “as a result of all this.”

Do our best: the Greek verb can mean “hurry” as in Traduction œcuménique de la Bible (Moffatt, Phillips “be eager”). However, verse 1 did not suggest the readers’ being “too late” to enter God’s rest. The idea is rather that of enthusiastic effort, so New American Bible has “strive,” Barclay “make every effort,” and Translator’s New Testament “do our utmost.” Verses 12-13 emphasize the element of effort in Christian living.

Let us … do our best is not a request for permission but an exhortation and may often be rendered as “we should do our best” or “we should try very hard.”

Fail is weaker than Revised Standard Version‘s literal “fall.” However, Good News Translation avoids “fall” here, as in3.12, where the meaning is the same, perhaps because in church language it means “lose one’s faith.” In this verse the writer is probably still thinking of those who fell down dead in the desert (3.17).

In a great many languages it is necessary to have some type of complement for the verb fail. So that no one of us will fail must then be rendered as “so that no one of us will fail to rest” or “… fail to receive the promise of being able to rest.”

Good News Translation, unlike Revised Standard Version, completes the comparison by adding as they did. This refers back to Those who first heard the Good News in verse 6. Other common language translations have “the people in the desert” (compare 3.17; Num 14.22). The reference to they may be made in terms of the historical event, for example, “those who lived long ago.”

As they did because of their lack of faith is literally “in the same sort of disobedience.” The Greek word for “sort” means “example,” but if a similar word is used in translation, as in King James Version, Jerusalem Bible, and New English Bible, it should be made clear that a bad example is meant. Here, as in verse 6, translations are about equally divided between the related ideas of disobedience (for example, Die Bibel im heutigen Deutsch, Moffatt, Jerusalem Bible) and unbelief (for example, King James Version, New English Bible). Numbers 14, especially verse 41, why are you disobeying the LORD now? suggests not only general unbelief but also specific acts of disobedience.

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 linked to its context by the words and so (Revised Standard Version “And thus”). They suggest, not merely the manner in which Abraham received the promises, but the means by which he received them. Most translations agree with Good News Translation in taking the sentence to mean “It was because he was patient (or, endured [see verse 12]) that Abraham received what God had promised.” Jerusalem Bible, however, translates “because of that,” implying the opposite: “It was because of God’s promise [see verses 13-14] that Abraham was patient and saw the promise fulfilled.” This is grammatically possible, but verses 12 and 15 have so much in common that it is natural to take verse 12 as a general principle which verse 15 applies to the particular case of Abraham. Abraham’s patience was not just a stage in time (New American Bible “after patient waiting”); it played an essential part in his finally receiving what God had promised.

Abraham was patient may be expressed as “Abraham was willing to wait.” It may in some cases be necessary to say “Abraham kept on trusting God for a long time.”

The Greek term for received is a more common equivalent of the word translated receive in verse 12. As usual, the writer varies his choice of words. A strictly literal rendering of received may be misleading, since it might wrongly suggest that the promise was an object which God handed to Abraham. A better equivalent may be “what God had promised Abraham happened to him.”

What God had promised (literally “the promise”), here as in verse 12, refers not to the act of promising but to the content of what was promised. The reference is either to Isaac’s birth or to his rescue from death (Gen 22). The word translated received therefore refers to a single past event, unlike the same expression in 11.13, 39, which refers to receiving forever what God had promised.

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 whole point: New American Bible and New English Bible say “the main point,” Revised Standard Version and Barclay “the point,” and Bible en français courant “the most important point.” Some translations introduce a metaphor: Bijbel in Gewone Taal “the kernel” and Knox, following Coverdale, “the very pith.” This main point covers verses 1-2. Strictly speaking it is not a summary, as Phillips‘ “to sum up” suggests. Verse 2, especially the word real, introduces new ideas.

It is not certain whether The whole point is what the writer has just been saying (Barclay, Moffatt, Phillips, Jerusalem Bible) or what he is about to say (Die Bibel im heutigen Deutsch “I come now to the decisive point”; similarly Knox). In fact it is both, and some commentators bring this out by using a general phrase such as “to crown the argument.” The writer intends to distinguish such “details” as the furniture of the sanctuary (9.2-5) from the central message of 7.1–10.18. Good News Translation and other common language translations are therefore right to keep the present tense of the original with what we are saying.

The whole point of what we are saying may be rendered as “The real meaning of what I am saying,” “What I am saying really means that,” or “The real purpose of what I am saying is that.”

The language of this verse recalls 1.3. Such a High Priest implies “as Jesus,” referring back to 7.26-28, which describes Jesus as High Priest; Phillips says “an ideal High Priest such as has been described above” (compare Jerusalem Bible). It is possible to omit such: Die Bibel im heutigen Deutsch “we have a high priest” and Bijbel in Gewone Taal “we have someone as high priest who….”

The “place” of the new High Priest is described in impressive picture language, to emphasize the contrast with the old covenant.

The right side is the place of honor. Where readers may have difficulty in understanding the significance of right, it may be good to translate the final clause of this verse as “who sits at a place of honor beside God in heaven.”

The Divine Majesty is a reverent way of speaking of God. Divine is implied. However, it may be impossible in translation to talk about the Divine Majesty. This is a title of God, so it may be better to say “God” or “God, who is wonderful.” Who sits at the right of the throne of the Divine Majesty in heaven may be rendered as “who sits at the right of God’s throne in heaven.”

Heaven is literally “the heavens” (King James Version), as in 4.14 and 7.26. There is probably no special significance in the use of the phrase here, and the singular heaven is clearer for most modern readers.

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 .

He said is literally “saying.” Good News Translation divides the Greek sentence, which runs without a break from verse 18 to verse 21. “As he did this, he said” would be possible. The quotation is from Exodus 24.8, with some changes, probably influenced by the story of the Last Supper (Mark 14.24).

The reference of This may need to be more explicit; for example, “What I am sprinkling.”

Which seals is implied and brings out the meaning of “blood of the covenant.” The verb seals is a dead or dying metaphor in English, since the practice of fastening documents with a seal has become rare. It would be possible to bring out the meaning in a nonfigurative way, for example, by translating “This is the blood which confirms the covenant to which God has ordered you to be faithful.”

It is unusual to speak of one party to an agreement commanding the other to obey it. But the biblical covenant was unique; see the comment on 7.22. This idea is seriously weakened by Die Bibel im heutigen Deutsch‘s “Through this blood is sealed the covenant which God has concluded with you.”

In some languages “to seal a covenant” or “to confirm a covenant” may be expressed as “to make a covenant strong.” But the concept is often expressed somewhat more idiomatically; for example, “it ties you to the covenant” or “it makes you one with the covenant.”

To obey is implied in commanded.

The clause that God has commanded you to obey may have to be expressed as direct discourse; for example, “God has commanded, ‘You must obey the covenant’ ” or “ ‘… obey what the covenant says you must 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 .

This second half of the “how much more” comparison identifies three aspects of the same sin, not three separate sins. This sin is a deliberate turning away from faith in Christ (verse 26).

There are four possible ways to punctuate this verse, the first two of which are essentially the same. (a) Good News Translation makes three separate questions which are not linked by “and.” (b) The UBS Greek New Testament, like Revised Standard Version and several other translations, punctuates this sentence as a single question, “How much more…?” (c) Other editions and translations take it as a statement: Translator’s New Testament “Think how much severer punishment a man will deserve…”; or (d) an exclamation, as in Good News Translation. The choice between these possibilities depends on what is most natural in the receptor language. It makes little difference to the meaning, since the question, in any case, is rhetorical.

Despises is a nonfigurative translation of a vivid metaphor meaning “tramples underfoot.” In the Old Testament the phrase for “trample underfoot” is used literally, of cities, buildings (Isa 26.5), or even people (Dan 8.10); it is used also in the weakened metaphorical sense of “show great contempt for” (Micah 7.10; Mal 4.3; Psa 56.1-2). Good News Translation, probably correctly, understands “trample underfoot” to have a metaphorical sense here (compare Phillips “poured scorn on”; Die Bibel im heutigen Deutsch similarly). If the metaphor is common in the receptor language and has the same meaning as in Greek, it should be kept, as in many translations. Otherwise, the translator should consider using a different but equivalent metaphor, or a nonfigurative expression. The translator must decide how natural the metaphor sounds in his own language, and whether it will be understood as a metaphor. In some languages the equivalent figurative expression for “trample underfoot” is “to throw away,” “to cast aside,” or “to consider as rubbish.”

The Son of God: the thought recalls 6.6, but the wording of this verse is different.

The three rhetorical questions in verse 29 are incomplete in themselves. Even the first question, What, then, of the person who despises the Son of God? contains no main verb, and in some languages it is essential to fill out the question, “What then is likely to happen to the person who despises the Son of God?” It may then be possible to introduce the following two question fragments as essentially appositional to the first question; for example, “to the person who treats as a cheap thing…? to the person who insults the Spirit of grace?”

Who treats as a cheap thing the blood of God’s covenant which purified him from sin?: this second aspect of the “unforgivable sin” depends on the biblical distinction between what was “holy” or fit for use in worship, and what was “common” and therefore not to be used in worship, or even generally by the people of Israel, who were themselves a “holy” people. See comments on 3.1, and compare Acts 10.14. In some parts of the world, this distinction is not recognized. For this reason Good News Translation translates the expression for “thinks common” as treats as a cheap thing. Translations in other (especially non-Western) languages may be able to express more directly the distinction between what is ritually holy and what is common, even in a common language translation. It is necessary to avoid in translation any word for “holy” which implies belonging to an evil or destructive supernatural power. If one follows the meaning who treats as a cheap thing, one may employ an expression such as “who considers as worthless” or “who thinks of something as being of no value.”

The covenant is, of course, the new covenant. The blood is Christ’s sacrifice of himself. God’s is implied. See comments on covenant in 7.22. The relationship between the blood and God’s covenant may need to be made more explicit; for example, “the blood which was involved in establishing God’s covenant.” However, in languages in which blood cannot be used as a symbol for death, it may be possible to render the blood of God’s covenant as “the sacrificial death of Christ which established God’s covenant.”

The clause which purified him from sin is a reference to the blood, and it may be necessary to express this as a separate clause; for example, “the blood is what purified him from sin” or “Christ’s sacrificial death caused him to be free from guilt.”

Insults may be expressed as “to speak against” or “to say bad words against.” Most languages have a number of words for verbal insulting.

Die Bibel im heutigen Deutsch makes explicit the probable meaning of the Spirit of grace: “the Spirit from whom he received grace,” or more literally “the Spirit to whom he is indebted for grace.” On (Holy) Spirit, see comments on “wind” and “spirit” in 1.7; on grace, see comments on 2.9. The Spirit of grace may be rendered as “the Spirit that shows us loving kindness.”

In view of the fact that punishment is so often expressed as a verb, the final statement of verse 29 may be rendered as “Just think how much more that person will deserve to be punished,” “Just consider how much more that person deserves to have God punish him,” or “… cause him to suffer.”

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 .