Honorary "are" construct denoting God ("say")

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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.

One way Japanese shows different degree of politeness is through the usage of an honorific construction where the morpheme are (され) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, iw-are-ru (言われる) or “say” is used.

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Translation commentary on Hebrews 11:3

This verse is the first example of the general statement in verse 1. It is, however, of a different kind from all the other examples, and for this reason common language translations, following the UBS Greek New Testament, make it a separate paragraph.

As in verse 2, the expression It is by faith may be restructured as cause; for example, “Because we have faith, we understand…” or “Because we trust God, we understand….”

Understand is not emphasized, but the use of this word shows that in Hebrews “faith” is not opposed to “understanding”; the two belong together.

This verse contains two examples of the need to choose clearly between alternative meanings of a word. The Greek word for created sometimes means “repaired,” and the word for the universe sometimes means “the ages,” but these choices would obviously be wrong here.

The Greek term for word, as in 1.3, usually means a spoken rather than a written word, and this is so here; see Genesis 1.3 and Psalm 33.6, 9. However, there is no sharp distinction between the two Greek terms for word which are used in Hebrews: (a) in 1.3; 6.5; and here; and (b) in 4.12 and 13.7.

The statement we understand that the universe was created by God’s word may be restructured; for example, “we understand that God used his word to create the universe” or “… the heavens and earth.” It is also possible to render the universe was created by God’s word as “God spoke and in this way created the universe.”

So that probably means “with the result that,” not “in order that”; it is an expression of result rather than purpose.

Good News Translation uses seen twice to translate two different Greek words, used for the sake of variety but having the same meaning.

Was made implies “and still exists,” like the English “came into being,” but there is no emphasis, as there is in 1.3, on the idea of God’s “maintaining” or “upholding” the universe by his “word.”

Good News Translation and Revised Standard Version agree in taking the Greek word for “not” with “appear” (cannot be seen), to give the paraphrase “To say that the world came into being by God’s word is to say that the visible world was made out of something which cannot be seen.” It is grammatically possible, but less likely, to link “not” with the whole clause, to give the meaning “it was not out of the world of visible things that the visible world came into being.”

The most probable text means what can be seen (singular), though the Greek for what cannot be seen is plural (so Revised Standard Version). The change is probably made only for the sake of variety, but Good News Translation and Die Bibel im heutigen Deutsch use parallel expressions (both singular) to make the contrast clearer. The final statement of result, namely, so that what can be seen was made out of what cannot be seen, may be rendered as “as a result God made what can be seen by using what cannot be seen.” But the passive expressions can be seen and cannot be seen may require some modification; for example, “God used what no one can see in order to make what we do see.”

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 .

SIL Translator’s Notes on Hebrews 1:13

Paragraph 1:13–14

In this paragraph the author concluded the chapter with a final contrast between the Son and the angels. It shows again that God’s Son is far greater than the angels.

1:13

This verse contains the seventh and final quotation from the Old Testament in this section. The author quoted from Psalm 110:1. The words of Psalm 110:1 are quoted in Matthew 22:44; Mark 12:36; Luke 20:42–43; and Acts 2:34–35, and they are also referred to in other passages.

1:13a

Yet: The conjunction that the Berean Standard Bible translates as Yet introduces the final point in this chapter. Another way to introduce it in English is:

Moreover

Consider how you introduce an important point in your language. In some languages a conjunction may not be necessary.

to which of the angels did God ever say: This clause is the first part of a rhetorical question. It is almost exactly the same as 1:5a, which began this section. It emphasizes the fact that God never said to any of the angels what he said to his son in 1:13b–c. It also implies a contrast. God did say those words to his Son. You should translate 1:13a in the same way (or a very similar way) as you translated 1:5a.

angels: The word angels refers to the spirit beings that serve God. This word occurred in 1:4. You may translate it in the same way here.

1:13b–c

The quotation in 1:13b–c is from Psalm 110:1. The author referred to it in 1:3.

Sit at My right hand until I make Your enemies a footstool for Your feet: Here God invited his Son to sit with him on his right side while God conquered his Son’s enemies. The context implies that God’s Son will also continue to sit with him after his enemies are conquered. In some languages a word like until may imply a limited time. If that is true in your language, it is better to translate it in a different way. For example:

Sit at my right side and I will make your enemies a footstool for you.
-or-
Sit here at my right while I make your enemies your footstool.

1:13b

Sit at My right hand: The clause Sit at My right hand has the same figurative meaning as the phrase “sat down at the right hand” in 1:3e. It indicates that God told his Son to take the place of greatest honor and authority with God. You should translate the meaning in a similar way here. Some ways to translate it are:

Sit by me at my right side (New Century Version)
-or-
Come sit here with me, ⌊sharing my authority⌋
-or-
Sit in honor at my right hand (New Living Translation (2004))

1:13c

until I make Your enemies a footstool for Your feet: This clause refers to a custom of kings at that time. When a king defeated his enemies, he put his feet on them to show that he had complete power over them. In this context, the custom is a metaphor. It means that God will defeat his Son’s enemies, and the Son will have complete power over them. It does not indicate that the Son will literally place his feet on his enemies.

Some other ways to translate the figurative language are:

• Use the same or different figurative language. For example:

until you put your feet on the necks of your enemies
-or-
until I make your enemies kneel before you

• Use figurative language and make the meaning explicit. For example:

until I humble your enemies so that they are like a resting-place for your feet

• Translate the meaning without the figurative language. For example:

until I have subdued your enemies completely
-or-
until I make all your enemies submit to you

Translate the meaning in a natural way in your language. This metaphor is used again in 10:12–14.

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