25See that you do not refuse the one who is speaking, for if they did not escape when they refused the one who warned them on earth, how much less will we escape if we reject the one who warns from heaven!
Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)
The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).
For this verse, translators typically select the inclusive form (including the writer and the readers of this letter).
Source: Velma Pickett and Florence Cowan in Notes on Translation January 1962, p. 1ff.
Following are a number of back-translations of Hebrews 12:25:
Uma: “That’s why you must really be careful, don’t you reject the one who is speaking to you now! The Yahudi people long ago, if they didn’t believe/pay-attention to the words that spoke to them at Sinai Mountain, they got punished. How much more us who hear the words of God who speaks to us from heaven. If we deliberately turn-our-backs-on him, we will certainly not be released from punishment.” (Source: Uma Back Translation)
Yakan: “Therefore be careful. Really listen-and-obey God’s word/message and don’t oppose it. For there were people of old who didn’t want to listen to Musa the one who brought God’s word here to earth and they were really punished by God. Na, more so will we (incl.) really be punished if we (incl.) do not listen to God who speaks from heaven.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Therefore, carefully listen to the word of God and do not resist it. For the people long ago who would not listen to the word of God which was commanded them by Moses here on earth, if they were not able to avoid the punishment of God, how much more will you not be able to avoid the punishment if you do not obey what He says from Heaven.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “See to it then that you don’t turn-a-dear-ear-to what God is saying. Because if our ancestors who refused to hear what God told them at Sinai on this earth were punished, even-more will we be punished if we turn-our-backs-on what he is telling us from heaven.” (Source: Kankanaey Back Translation)
Tagbanwa: “Therefore be careful that you don’t disobey/ignore the word of God. For those who did not obey his word coming from the Mountain of Sinai in the past, they really were not saved from punishment. Well, it’s much more so now if we disobey/ignore his word which Jesus brought who was caused-to-come-down from heaven.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Therefore now, be very careful that you do not reject the word of God, who calls us. You now see that those people who rejected the word of God in those days when he called to them here on earth did not escape punishment. How can you ever think then that you could escape punishment if you should reject what God says, he who personally calls us from heaven?” (Source: Tenango Otomi Back Translation)
Greek, Hebrew, Latin, and Aramaic all have one term only that refers to what can be expressed in English as “sky” or “heaven(s)” (as a physical and spiritual entity). While there is a slight overlap between the meaning of the two English terms, “sky” (from Old Norse sky meaning “cloud”) typically refers to the physical entity, and “heaven” (from Old English heofon meaning “home of God”) typically refers to the spiritual entity. While this enriches the English lexicon, it also forces English Bible translators to make decisions that can be found only in the context in the Greek, Hebrew, and Aramaic texts. Most versions tend to use “heaven(s)” even if the meaning is likely “sky,” but the Contemporary English Version (NT: 1991, OT: 1995, DC: 1999) is an English translation that attempted to be more specific in the separation of the two meanings and was used as the basis for the links to verses used for this and this story (“sky”).
Norm Mundhenk (in The Bible Translator 2006, p. 92ff. ) describes the difficulty that English translations face (click or tap here to see more):
“A number of years ago an old lady asked me a question. What did Jesus mean when he said, ‘Heaven and earth will pass away, but my words will never pass away’? I do not remember what answer I gave, but I was surprised at how concerned she seemed to be about the verse. It was only later, after I had left her, that I suddenly realized what it was that she was so concerned about. She knew that death could not be far away, and all her life she had looked forward to being with God in heaven. But this verse said that ‘heaven will pass away’! What did that mean for her hopes? In fact, of course, in this verse Jesus was talking about the skies or the heavens, not about Heaven as the place of God’s presence. If I had realized the problem in time, I could easily have set the lady’s mind at rest on this question that was troubling her so much. However, I suspect that she is not the only person to be misled by the wording of this verse. Therefore, it is very surprising to find that even today many English versions (including the New International Version, New Revised Standard Version, Revised English Bible, Good News Translation) still say ‘heaven and earth’ in verses like Matt 24:35 and its parallels (Mark 13:31 and Luke 21:33). The Contemporary English Version (CEV) and Phillips’ translation seem to be aware of the problem, and in Mark 13:31 both of these have ‘earth and sky’ instead of ‘heaven and earth.’ But in some other passages (such as Matt 5:18) the traditional wording is still found in both of those translations. The New Century Version (NCV) does have ‘earth and sky’ more consistently, and the New Jerusalem Bible (NJB) has ‘sky and earth’ in these passages. (Although ‘sky and earth’ is closer to the Greek, it seems more natural in English to say ‘earth and sky’; but either way, at least the meaning is correct.)
“Louw and Nida’s Lexical Semantics of the Greek New Testament (publ. 1992) suggests that the Greek expression being translated here, ho ouranos kai he ge is ‘a more or less fixed phrase equivalent to a single lexical unit’ and that it means everything that God created, that is, the universe. They then quote Mark 13:31 as an example, using ‘heaven and earth’ in their translation of it. However, they go on to say that there ‘may be certain complications involved in rendering ho ouranos kai he ge as ‘heaven and earth,’ since ‘heaven’ might be interpreted in some languages as referring only to the dwelling place of God himself. The referents in this passage are ‘the sky and the earth,’ in other words, all of physical existence, but not the dwelling place of God, for the latter would not be included in what is destined to pass away.’ In my opinion, English itself is one of the languages where the word ‘heaven’ will be interpreted as referring only to the dwelling place of God himself, and translations into English should not use ‘heaven’ in these passages. It is probably because these passages are so very familiar that translators do not realize the meaning they are giving their readers when they use the expression ‘heaven and earth’ here. In modern English we might talk about a rocket ‘soaring into the heavens,’ but we would certainly not describe it as ‘soaring into heaven,’ because ‘heaven’ is not another way of referring to the sky or to outer space.
“In fact, it is surely important in all languages to have some way of distinguishing the concept of ‘sky’ from the concept of ‘dwelling place of God.’ In these passages translators should never use a term meaning ‘the dwelling place of God.’ It may not be necessary to use a term meaning ‘sky’ either, if there is some other expression in the language which gives the correct meaning of ‘everything that has been created’ or ‘the universe.’ There are of course places in the New Testament where Heaven, as the place where God lives, is contrasted with the earth. In these passages, translators should be careful to give the correct meaning. A good example of this is in the Lord’s Prayer, in Matt 6:10: ‘Your will be done, on earth as it is in heaven.’ Similarly, 1 Cor 15:47 says that ‘the first man [a reference to Adam] was from the earth, a man of dust; the second man is from heaven.’ Passages like these are referring to Heaven, not to the sky. Other NT passages where heaven refers to God’s dwelling place, in contrast with earth, are Matt 5:34-35, 16:19, 18:18, Acts 7:49, James 5:12, and Rev 5:3.
“Sometimes in the New Testament, the word ‘heaven’ is used because of the Jewish reluctance to use the name of God. ‘Heaven’ in these cases is used in place of ‘God’ and refers to God himself. This is the case in the many references in Matthew to ‘the kingdom of heaven’ where other gospels have ‘the kingdom of God’ (e.g., compare Matt 4:17 with its parallels in Mark 1:15 and Luke 10:9). It is also most likely the case in references like Matt 16:1, Luke 20:4, 5, John 3:27, and even perhaps Col 1:5.
“There are some places, such as Matt 11:25, where God is called ‘Lord of heaven and earth.’ Since God is of course the Lord of Heaven as well as of the universe, it may not matter so much which interpretation is given in these passages (others are Luke 10:21 and Acts 17:24). Nevertheless, the intended meaning here is likely to be ‘the universe.’ This is because this expression in Greek, as Louw and Nida say, is a set expression referring to everything that has been created. Acts 17:24 in fact combines the idea of the creation of the universe with the idea of God as Master or Lord of the universe. (…)
“Old Testament background The use of ‘heaven and earth’ in the New Testament is very similar to what we find in the Old Testament, because it is largely based on the Old Testament.
“The Old Testament begins with the story of creation, which is presented as the creation of the heavens and the earth, with lights to shine in the heavens and give light to the earth. Birds are created to live in the heavens, animals to live on earth, and fish to live in the sea (Gen 1:1-2:4).
“As we can see from the way the creation story is told, it is meant to be understood as the creation of the universe. Although in English the regions above the earth have traditionally been called ‘the heavens’ in the story of creation, they cannot be called ‘Heaven,’ in the sense of the place where God dwells. In terms of modern English, it would probably be better to say ‘the sky and the earth’ or ‘the earth and the sky.’ The story of creation then becomes an important theme throughout the Old Testament. (…)
“In most passages, whether in the Old Testament or the New Testament, when ‘heaven and earth’ or ‘the heavens and the earth’ are mentioned, the meaning is the created universe. It is not a reference to Heaven, as the dwelling place of God. In English, translators have not been careful to keep this distinction clear, and this is probably true in many other languages as well. However, as we have seen, this can lead to real confusion for ordinary Bible readers. It is better if translators find ways to make the meaning clear in these passages. ‘Heaven’ should be mentioned only in passages which clearly mean the dwelling place of God. In other passages, an expression should be used which means only ‘sky.’ Or else, the whole expression ‘heaven and earth’ can be translated in a way to show that the whole universe is meant.”
Other languages that have a semantic distinction similar to English include (click or tap here to see more):
Mossi: saase — “sky”; nyingeri — “the up above”(source for Loma and Mossi: Bratcher/Nida)
Roviana: mamaṉa — “sly”; maṉauru — “heaven” (an old word, meaning “empty, open space of the sky”) (source: Carl Gross)
Kayaw: mô̄la or “canopy-under”/mô̄khû̄la or “canopy-above-under” — “sky” (atmosphere where there is just air); mô̄khû̄ or “canopy-on/above” — “heaven” (invisible abode of God and angels)
Mairasi: Sinyavi — an indigenous term that is used for both “sky” and heaven”; Surga — loanword from Sanskrit via Indonesian referring to “heaven” (source: Enggavoter 2004)
Kamo: yamba, which, when capitalized (Yamba), means “God” (source: David Frank)
In some languages, such as Wandala, the vocabulary for terms for either “heaven” or “sky” is much richer than just to include those two distinction. While zhegela, the term that is specifically used for the physical sky was only used in early translations of the New Testament for “sky,” other terms such as samaya (used for both “sky” and “heaven”), zlanna (specifically used for the perfect abode of God and the goal of the faithful, as in Matthew 8:11), kwárá (a locational term used to speak of a chief’s rule [lit., “voice”] such as Matthew 3:2), or sleksire (“chieftaincy,” “kingship,” or “royalty” [originally from slekse “chief”] and used where there are no locational overtones, such as in Matthew 16:28) are used. (Source: Mona Perrin in Notes on Translation 1/1999, p. 51ff.)
The English translation by Sarah Ruden (2021) uses “sky” throughout. Ruden explains (p. li): “The Greek word ouranos refers evenhandedly to the physical sky and the place—often pictured as a royal court — where supreme divinity resides. ‘Sky’ seems generally better, first of all in avoiding the wackier modern imagery that comes with the English ‘heaven.’ And even when a supernatural realm is meant, ‘sky’ will often do, because the divine realm was thought to be located there, in addition to the weather and the heavenly bodies, whereas ‘heaven’ to us is fundamentally a religious term, and the ancients did not tend to separate linguistic domains in this way. I have retained the plural ‘skies’ where I see it in the Greek, because it is a Hebraism familiar in English translations of scripture and (I hope) not too archaic or jarring.”
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 show different degree of politeness is through the usage of an honorific construction where the morphemes rare (られ) or are (され) are 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, katatteo-rare-ru (語っておられる) or “speaking” is used.
Be careful and do not refuse are closely linked; Phillips “be sure you do not refuse”; similarly New English Bible. Refuse to hear is the immediate meaning in this context of a word which can mean to “reject” someone or something. The author probably did not distinguish sharply between rejecting God or Christ, and rejecting what they say; but the latter is in focus here.
For many languages do not refuse to hear is a double negative, since refuse to hear implies not hearing or not paying attention. Such double negatives must often be translated as positive expressions. If so, do not refuse to hear him who speaks must be rendered as “pay close attention to the one who speaks.”
Those who refused to hear may be expressed idiomatically; for example, “those who stopped their ears,” or “those who put their hands over their ears,” or “those who made themselves deaf to what was said.”
It is uncertain who is meant by the phrases (a) him who speaks, (b) the one who gave the divine message on earth, and (c) the one who speaks from heaven. Gave the divine message renders a single verb, which sometimes means “warns” (Revised Standard Version), but can be used of any divine oracle (see 8.5 and 11.7). Speaks in (c) is implicit; one could equally well understand gave the divine message. (a) and (c) may be God or Christ; (b) may be God or Moses; if (c) is Christ, (b) may also be Christ. Most commentators think of God as the speaker referred to throughout the verse, but verse 19 does not specify that the one who spoke was God, and verse 24 has just mentioned the blood of Jesus as “speaking” (phrase (a) has the same Greek verb). If it is clearer in translation to state who the speaker is, it is probably safest to make it God, at least in (a). The Greek suggests that the speaker is the same throughout. It may be helpful to make some of these identifications explicit in translation. The Translator’s New Testament text, for example, takes him who speaks as Jesus. Barclay and Translator’s New Testament identify the one who gave the divine message on earth as Moses, and Barclay identifies the one who speaks from heaven as Christ but translates “the one who comes from heaven,” recalling 10.37. However, “comes” adds something not in the text.
For most languages the phrase the divine message must be expressed as “the message that comes from God.” But this rendering may cause complications, if God is specifically mentioned as the one who gives this message on earth.
The rest of the verse introduces a “how much more” type of comparison, on which see the comments on 2.1, all the more firmly, and 9.14, and see also Matthew 6.30. This is a negative comparison, implying “How much more shall we not escape?” which Good News Translation rightly simplifies into How much less shall we escape…! In some languages this may cause a problem, since one either escapes or does not. In this case “How much more certain is it that we shall not escape?” is an alternative. Parola Del Signore: La Bibbia in Lingua Corrente has “All the more shall we be condemned,” avoiding the rhetorical question. Revised Standard Version‘s “if” does not imply any doubt or condition; it means “if, as was the case, they did not escape….” Good News Translation turns this into a separate statement, linked with what follows by then, and meaning “therefore.”
In a high percentage of languages, conditional clauses tend to precede the main clause, and therefore the order of the final sentence may need to be changed; for example, “If we reject the one who speaks from heaven, we certainly shall not escape.” Such a positive statement is often clearer than an exclamation involving some degree of probability (for example, how much less).
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 .
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 show different degree of politeness is through the choice of a formal plural suffix to the second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.
In these verses, anata-gata (あなたがた) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English). (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
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