5They offer worship in a sanctuary that is a sketch and shadow of the heavenly one, just as Moses was warned when he was about to erect the tent. For, God said, “See that you make everything according to the pattern that was shown you on the mountain.”
Following are a number of back-translations of Hebrews 8:5:
Uma: “Those priests work in a worship house that is in this world. That worship house is merely like a picture that is a figure/symbol for what is in heaven. That’s why before the prophet Musa built the Worship Tent long ago, God said to him like this: ‘Remember! You (sing.) must make all that according to the example that was shown to you (sing.) on the mountain!'” (Source: Uma Back Translation)
Yakan: “The doings of the priests in the temple here on earth are only like a shadow because they are only copied from the doing/what is done there in heaven. We (dual) know this because when Musa was about to make the house of animal skins, their temple of old, he was instructed by God, he said, ‘Amey-amey (a strong admonition) really copy the appearance/shape of the picture which I showed to you there on the mountain.'” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Their work is just a shadow because they are imitating that true thing that they were to imitate which is in Heaven. We know this because when Moses was making the cloth house of God here on the earth, God told him, saying, ‘You must carefully imitate the church in Heaven which I showed you there on the mountain.'” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “But their-aforementioned serving/serving-place is like only a drawing or shadow of the correct/real that is in heaven. We know that it’s like only a shadow, because when plural Moses were ready to set-up the Tent where-they -would-worship, God instructed him saying, ‘Be careful (sing.) so that all you (pl.) set-up is based on what I showed you (sing.) on the mountain.'” (Source: Kankanaey Back Translation)
Tagbanwa: “But, this service of theirs, it’s only like a picture of there in heaven. Because when Moises was about to erect the worshipping place that can be folded up, God emphatically told him that it was necessary to closely go along with the plan which had been shown him on the Mountain of Sinai.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “And that work of the priests here on earth is just being done according to the form of things in heaven. Because when God spoke to Moses he said: ‘Remember well what I showed to you there on the mountain where we talked, and just like that should be the form of the church you make,’ he said to him.” (Source: Tenango Otomi Back Translation)
Greek, Hebrew, Latin, Ge’ez, 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 record (“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)
Kupsabiny: “up” for “sky” vs. “God’s Homestead” for “heaven” (source: Kupsabiny Back Translation)
In some languages, such as Yagaria, a term that was originally used as “sky” (gokudana) was adopted by the Christian community as “heaven.” This resulted in a language shift so that now all communities uses “empty space / air” (galogina or hakalogina) as “sky” and gokudana is exclusively used for the Christian concept of heaven. (Source: Renck 1990, p. 133)
Many languages follow the original biblical languages in not making that distinction, such as (click or tap here to see more):
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.)
Under the auspices of the Dhama Mate Swe Association , a new Burmese translation of the New Testament was published in 2024 which uses terminology that attempts to overcome “insurmountable barriers to the Buddhist world.” One term that this version uses is ရွှေမြို့တော် (shway myahoettaw) or “Golden City” for “heaven,” referring it to the golden city described in Revelation 21 but at the same time using a Buddhist term for a desired destination that does not have the Buddhist connotation of ကောင်း ကင် (kaungg kain) as being the Trāyastriṃśa (တာဝတိံသာ) heaven, home of Śakra/Indra. This Burmese translation formed the basis of translations of parts of the New Testament into other languages spoken in Burma, including Sumtu Chin, Ekai Chin, Songlai Chin, Danau, Kadu, Kanan, Khün, Lahta Karen, Rakhine, Marma (Northern Rakhine), Riang Lai, Samtao, Shwe Palaung, Tai Laing, Taungyo, and Chak (Thet). (Source: Jay Pratt)
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.”
Click or tap here to see the rest of this insight.
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 to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God, the “divine” honorific prefix mi- (御 or み) can be used, as in mi-tsuge (御告げ) or “declaration (of God)” in the referenced verses. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
The Hebrew, Greek and Latin that is translated as “sanctuary” in English is translated in the Contemporary Chichewa translation (2002/2016) with opatulika or “separated place.” This is understood in a religious setup as a place designated for worship. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
American Sign Language also uses the sign depicting the horns but also has a number of alternative signs (see here ).
In French Sign Language, a similar sign is used, but it is interpreted as “radiance” (see below) and it culminates in a sign for “10,” signifying the 10 commandments:
The horns that are visible in Michelangelo’s statue are based on a passage in the Latin Vulgate translation (and many Catholic Bible translations that were translated through the 1950ies with that version as the source text). Jerome, the translator, had worked from a Hebrew text without the niqquds, the diacritical marks that signify the vowels in Hebrew and had interpreted the term קרו (k-r-n) in Exodus 34:29 as קֶ֫רֶן — keren “horned,” rather than קָרַו — karan “radiance” (describing the radiance of Moses’ head as he descends from Mount Sinai).
In Swiss-German Sign Language it is translated with a sign depicting holding a staff. This refers to a number of times where Moses’s staff is used in the context of miracles, including the parting of the sea (see Exodus 14:16), striking of the rock for water (see Exodus 17:5 and following), or the battle with Amalek (see Exodus 17:9 and following).
In Vietnamese (Hanoi) Sign Language it is translated with the sign that depicts the eye make up he would have worn as the adopted son of an Egyptian princess. (Source: The Vietnamese Sign Language translation team, VSLBT)
“Moses” in Vietnamese Sign Language, source: SooSL
Click or tap here to see the rest of this insight.
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.
The first part of this verse is grammatically a subordinate part of the long sentence in Greek which includes verses 4-6. In meaning, however, it is a separate statement, and it should therefore be translated as such.
The work they do as priests may be rendered as “What these priests do.”
Only is implied.
Copy and shadow are two figurative ways of saying that earthly forms of worship are similar to, but less “real” than, the heavenly ones. The Greek word for copy was used in 4.11 to describe a bad human example of disobedience, as they did. In 10.1, where the context is similar, Good News Bible translates the Greek word for shadow as faint outline. Die Bibel im heutigen Deutsch has “only a shadow-picture, only an imperfect reproduction.” Good News Translation‘s a copy and a shadow could be misunderstood as suggesting that two different things are spoken of; in fact, the same thing is described in two ways. “A copy or shadow” would be clearer.
Is really only a copy and a shadow of what is in heaven may be rendered as “is really only similar but not the same as what is in heaven,” “… as what takes place in heaven,” or “… what happens in heaven,” since what is being compared here is a series of events and not one particular thing. In order to indicate clearly that the ritual on earth is only an imperfect reproduction of what takes place in heaven, it may be necessary to say “is not really the same but is similar to,” “looks like but is not identical with,” or “appears to be similar but is not really the same.”
What is the same as it was with Moses? Translator’s New Testament thinks that these words refer to acts of worship: “They are performing a service … just as Moses … was instructed to do.” This does not fit the context of the verse quoted, that is, Exodus 25.40, which deals with the construction of the tent rather than its use. It seems likely that the writer is not making a detailed comparison, but simply preparing to introduce the keyword, pattern, by means of the quotation. This is well brought out by Phillips: “Moses, you will remember … was cautioned by God….” One might translate “It is the same as happened with Moses,” “This is what happened when God spoke to Moses,” or simply “It was the same with Moses.”
God’s name is avoided throughout this verse, which is literally “Moses was instructed … he said … it was shown to you.” Passives may be turned into active verbs in languages which speak more freely of God: “As God instructed (or, told) Moses … like the pattern I showed you.” See also the comments on the next verse.
Build does not translate the same word as put up in verse 2. Here the Greek uses a more common verb meaning “complete, fulfil,” and sometimes “construct.” Rather than use build in reference to the Covenant Tent, it may be more appropriate to use “make.” Some languages have a specific term for putting up tents, for example, “to stretch,” or even “to weave.”
The Covenant Tent is literally “the tent.” The context makes it clear that this is the earthly tabernacle set up by Moses, not the heavenly tabernacle mentioned in verse 2. Good News Translation adds Covenant because modern readers may not know which tent is referred to in verse 5, and may even confuse it with the tent or tabernacle mentioned in verse 2. Good News Bible‘s example is followed by Die Bibel im heutigen Deutsch and the Italian common language translation (Parola Del Signore: La Bibbia in Lingua Corrente), and this solution should be adopted wherever possible (see also the next paragraph). In some languages it may be necessary to use some equivalent of “a (covenant) tent.”
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 .
Hebrews adds everything to the quotation. The author may be thinking of Exodus 25 as a whole, or of verse 9 of that chapter, where the same Greek word is used in the Septuagint.
The words for copy and pattern belong closely together, because the “heavenly sanctuary” became a pattern for Moses when he was told to copy it. Unfortunately, in other contexts such as Romans 5.14, the word translated pattern may itself mean copy, but this need not confuse the translation of this passage. It is unnecessarily complicated to suppose that what God showed Moses in heaven was itself a copy of some still higher reality, so that the “earthly sanctuary” was only a “copy of a copy.”
Some languages may lack a term for pattern which could be applied to a tent. In such cases, according to the pattern you were shown on the mountain may be rendered as “according to the way in which you saw it on the mountain” or even “according to what you saw on the mountain.”
You were shown refers in the Greek to a completed action occurring entirely in the past. (The Septuagint uses a verb suggesting an uncompleted or recent action.)
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 .
Living Water is produced for the Bible translation movement in association with Lutheran Bible Translators. Lyrics derived from the ESV® Bible (The Holy Bible, English Standard Version®).
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