HEB (Saint Paul's letter to the Hebrews)
HEB.1 • HEB.2 • HEB.3 • HEB.4 • HEB.5 • HEB.6 • HEB.7 • HEB.8 • HEB.9 • HEB.10 • HEB.11 • HEB.12 • HEB.13
HEB.1
[HEB.1.1] The Gods spoke to the ancestors in many parts and in many ways through the prophets in times past. [§]
Polumeros kai polytropos palai ho theos lalesas tois patrasin en tois prophētais
This verse describes how God spoke to the ancestors through the prophets in many ways and at many times. "Polumeros" means many-parted or manifold, referring to the variety of ways God spoke. "Polytropos" means many-formed or varied in manner. "Palai" signifies 'formerly' or 'in times past.' "Theos" is simply 'God.' "Lalesas" is a participle meaning 'having spoken.' "Tois patrasin" means 'to the fathers' or 'to the ancestors.' "En tois prophētais" means 'in the prophets' or 'through the prophets.'
[HEB.1.2] Upon the last of these days, God spoke to us in a son, whom he appointed heir of all things, through whom he also made the ages. [§]
ep' eschatou ton hemeron touton elalēsen hēmin en huiō, hon ethēken klēronomon pantōn, di' hou kai epoiēsen tous aiōnas.
This verse, from Hebrews 1:2, describes God speaking through a son whom he has appointed heir of all things, through whom he also made the ages. Breaking it down: 'ep' means 'upon'. 'eschatou' refers to 'last'. 'ton hemeron' means 'of the days'. 'touton' is 'these'. 'elalēsen' means 'he spoke'. 'hēmin' means 'to us'. 'en huiō' means 'in a son'. 'hon' means 'whom'. 'ethēken' means 'he appointed'. 'klēronomon' means 'heir'. 'pantōn' means 'of all things'. 'di' hou' means 'through whom'. 'kai' means 'also'. 'epoiēsen' means 'he made'. 'tous aiōnas' means 'the ages'.
[HEB.1.3] He who is, being the radiance of glory and the exact expression of the substance of God, carrying all things by the word of the power of God, having made purification for sins, sat down at the right hand of greatness in the heights. [§]
hos on apaugasma tes doxēs kai charakter tēs hypostaseōs autou, pherōn te ta panta tō rhēmati tēs dynamews autou, katharismon tōn hamartiōn poiesamenos ekathisen en dexia tēs megalosunēs en hypsilois
This verse describes a being who is the radiance of glory and the exact representation of God's nature, upholding all things by the word of God's power, and who, after making purification for sins, sat down at the right hand of God in the heights. This is a complex theological statement typically understood to refer to Jesus Christ within a specific theological framework. The word choices emphasize the being's inherent connection to God's essence and authority.
[HEB.1.4] Having become superior to the angels to the degree that the name he inherited is more different than their names. [§]
hosou kreitton genomenos ton angelon hosō diaphorōteron par’ autous keklēronomēken onoma.
This verse describes someone becoming superior to angels to a degree reflecting how much more different their inherited name is from the names of the angels. The core idea is a comparison of status linked to the distinctiveness of a name. 'Kreinon' is comparative, meaning 'more powerful' or 'superior.' 'Diaphorōteron' means 'more different.' 'Keklēronomēken' indicates an inherited name. The context suggests this refers to a being with a name distinct from the angelic hosts, signifying a higher status.
[HEB.1.5] For to which of the angels did God ever say, "You are my son, today I have brought you into being?" and again, "I will be to him as a father, and he will be to me as a son?" [§]
Tinee gar eipen pote ton angelon: huios mou ei su, ego seemeron gegennika se; kai palin: ego esomai auto eις patera, kai autos estai moi eis huion.
This verse is from the New Testament, specifically Hebrews 1:5. It quotes from Psalm 2:7 and asks to which of the angels God ever said, "You are my son, today I have begotten you?" and again, "I will be to him as a father, and he will be to me as a son?"
[HEB.1.6] And when again he shall bring in the firstborn into the world, he says: And let all angels of God worship him. [§]
hotan de palin eisagagei ton prototokon eis ten oikoumene, legei: kai proskunesatosan autoi pantes angeloi theou.
This verse comes from the Septuagint (Greek translation of the Old Testament), specifically Hebrews 1:6. It discusses the introduction of the firstborn into the world and the worship due to him by the angels of God. 'Hotan' means 'when', 'de' means 'and', 'palin' means 'again', 'eisagagei' means 'he shall bring in', 'ton prototokon' means 'the firstborn', 'eis ten oikoumene' means 'into the world', 'legei' means 'he says', 'kai' means 'and', 'proskunesatosan' means 'let them worship', 'autoi' means 'him', 'pantes' means 'all', 'angeloi' means 'angels', 'theou' means 'of God'.
[HEB.1.7] And to the angels, He says: 'The one making the angels of Himself spirits and the servants of Himself a flame of fire.' [§]
kai pros men tous angelous legei: ho poion tous angelous autou pneumata kai tous leitourous autou pyros phloga
This verse comes from a Greek translation of the Hebrew scriptures, specifically referencing a description of God creating angels. 'Kai' means 'and'. 'Pros' means 'to'. 'Men' is a particle indicating contrast. 'Tous angelous' means 'the angels'. 'Legei' means 'says'. 'Ho poion' means 'the one making'. 'Autou' means 'of him/her/it'. 'Pneumata' means 'spirits'. 'Leitourgous' means 'servants/ministers'. 'Pyros' means 'of fire'. 'Phloga' means 'flame'.
[HEB.1.8] And to the son: Your throne, God, is for age upon age, and the rod of uprightness is the rod of your kingdom. [§]
pros de ton huion: ho thronos sou ho theos eis ton aiona tou aionos, kai he rabdos tes euthutetos rabdos tes basileias sou.
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. 'Huion' means 'son.' 'Thronos' means 'throne.' 'Theos' means 'god.' 'Aion' means 'age' or 'eternity.' 'Rabdos' means 'rod' or 'scepter.' 'Euthutetos' relates to righteousness or justice. 'Basileias' means 'kingdom.' The verse addresses 'the son' and speaks about his throne and scepter.
[HEB.1.9] You loved righteousness, and you hated lawlessness; therefore, God, your God, has anointed you with the oil of gladness above your companions. [§]
eh-gah-pee-sas dee-kai-oh-soo-nen kai eh-mee-sa-sas ah-no-mee-an, dee-ah too-too eh-khree-sen seh ho the-os ho the-os soo eh-lai-on ah-gal-lee-a-seos pah-rah toos meh-toh-khos soo.
This verse uses the word 'theos' multiple times, which represents 'God'. The verse speaks of loving righteousness and hating lawlessness, and consequently being anointed with oil of gladness by one’s companions. It emphasizes God's choice and the resulting joy.
[HEB.1.10] And you, at the beginning, my Lord, founded the earth, and the works of your hands are the heavens. [§]
kai su kat' arches, kurie, ten gen ethemeliosas, kai erga ton cheiron sou eisin hoi ouranoi
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. 'kai' means 'and'. 'su' means 'you'. 'kat' arches' means 'at the beginning'. 'kurie' means 'Lord'. 'ten gen' means 'the earth'. 'ethemeliosas' means 'you founded'. 'kai' again means 'and'. 'erga' means 'works'. 'ton cheiron' means 'of the hands'. 'sou' means 'your'. 'eisn' means 'are'. 'hoi ouranoi' means 'the heavens'. The verse describes God creating the earth and heavens.
[HEB.1.11] They will be destroyed, but you, Yahveh, will remain. And all things will become worn and old, like a garment. [§]
they will perish, but you remain, and all will grow old like a garment
This verse speaks of the impermanence of all things except for the divine. The 'they' refers to all created things, while 'you' refers to Yahveh. The comparison to a garment emphasizes the wearing down and eventual obsolescence of everything except Yahveh.
[HEB.1.12] And like a cloak you will surround them, as a garment and they will be changed. But you are the same, and your years will not cease. [§]
kai hōs ei peribolaion helixeis autous, hōs himation kai allagēsontai, su de ho autos ei kai ta etē sou ouk ekleipsousin.
This verse uses language related to clothing and change. The original Greek uses words for 'cloak', 'garment', and 'change'. It speaks to a divine being who remains constant while all else changes. The verse describes a continuous, enveloping presence.
[HEB.1.13] To which of the angels did God ever say, "Sit at my right hand, until I place your enemies under your feet?" [§]
pros tina de ton angelon eireken pote; kathou ek dexion mou, heos an tho tous echthrous sou hypopodion ton podon sou?
This verse asks to which of the angels God ever said, "Sit at my right hand, until I make your enemies a footstool for your feet?" It’s a rhetorical question, referencing Psalm 110, which is understood in the New Testament to be a prophecy about the Messiah. The verse poses a question to demonstrate that this statement was made not to any ordinary angel, but to someone of divine status.
[HEB.1.14] Are not all spirits functioning servants being sent out through those who are about to inherit salvation? [§]
oo-khi pan-tes ei-sin ley-tour-gee-ka pneu-ma-ta eis dee-a-ko-nee-an a-pos-tel-lo-men-a dee-a toos mel-lon-tas klee-ro-no-mein so-teer-ee-an;
This verse uses language related to service and inheritance. "λειτουργικὰ πνεύματα" refers to spirits that are functioning in a priestly or serving capacity. "διακονίαν" means service or ministry. "ἀποστελλόμενα" means being sent out. "κλήρονομεῖν" means to inherit. "σωτηρίαν" means salvation. The verse is a rhetorical question asking if all spirits are not sent out to serve those who will inherit salvation.
HEB.2
[HEB.2.1] Because of this, it is necessary for us to pay more attention to the things heard, lest we drift away. [§]
Dia touto dei perissoteros prosechein hemas tois akoushtheisin, mhpote pararyomen.
This verse is from the Greek New Testament. "Dia touto" means "because of this". "Dei" means "it is necessary". "Perissoteros" means "more". "Prosechein" means "to pay attention". "Hemas" means "us". "Tois akoushtheisin" means "to the things heard". "Mhpote" means "lest". "Pararyomen" means "we drift away".
[HEB.2.2] If, for, the word spoken through messengers became certain, and all transgression and disobedience received a just requital of wages. [§]
ei gar ho di' angelon lalethesis logos egeneto bebaios kai pasa parabasis kai parakoe elaben endikon misthapodosia
This verse discusses the reliability of a word spoken through messengers (angels) and the consequences of transgression and disobedience. 'ei gar' translates to 'if for', implying a conditional statement. 'ho' is 'the'. 'di' means 'through'. 'angelon' is 'of messengers'. 'lalethesis' means 'of speaking'. 'logos' is 'word'. 'egeneto' means 'became'. 'bebaios' is 'certain'. 'kai' is 'and'. 'pasa' is 'all'. 'parabasis' is 'transgression'. 'kai' is 'and'. 'parakoe' is 'disobedience'. 'elaben' means 'received'. 'endikon' is 'just'. 'misthapodosia' is 'requital of wages'. The verse implies that if the word delivered by messengers was firm and certain, then any act of transgression or disobedience justly receives a corresponding consequence.
[HEB.2.3] How shall we escape if we neglect so great a salvation, which having received its beginning, was spoken through the Lord and confirmed to us by those who heard it? [§]
pos hemeis ekpheuxometha telikautes amelesantes sotērias, hētis archēn labousa laleisthai dia tou kuriou hypo tōn akousantōn eis hēmas ebebaiōthē
This verse discusses how we might escape so great a salvation, which began to be spoken by the Lord and was confirmed to us by those who heard it. The original language is Koine Greek, and the verse is from Hebrews 2:3. "πῶς" (pos) means "how". "ἡμεῖς" (hemeis) means "we". "ἐκφευξόμεθα" (ekpheuxometha) means "we shall escape". "τηλικαύτης" (telikautes) means "so great". "ἀμελήσαντες" (amelesantes) means "having neglected". "σωτηρίας" (sotērias) means "salvation". "ἥτις" (hētis) means "which". "ἀρχὴν" (archēn) means "beginning". "λαβοῦσα" (labousa) means "having received". "λαλεῖσθαι" (laleisthai) means "to be spoken". "διὰ" (dia) means "through". "τοῦ κυρίου" (tou kuriou) means "the Lord". "ὑπὸ" (hupo) means "by". "τῶν ἀκουσάντων" (tōn akousantōn) means "those who heard". "εἰς ἡμᾶς" (eis hēmas) means "to us". "ἐβεβαιώθη" (ebebaiōthē) means "was confirmed".
[HEB.2.4] The God also bears witness, with signs and with wonders, and with various powers, and with distributions of the holy spirit, according to his own will. [§]
sunepimarturountos tou theou semeiois te kai terasin kai poikilais dunameisin kai pneumatos hagiou merismois kata ten autou thelēsin
This verse describes God bearing witness with signs, wonders, various powers, and distributions of the holy spirit according to his own will. "Sunepimarturountos" means 'bearing witness together with', "theou" means 'the God', "semeiois te kai terasin" means 'with signs and wonders', "poikilais dunameisin" means 'with various powers', "pneumatos hagiou merismois" means 'with distributions of the holy spirit', and "kata ten autou thelēsin" means 'according to his own will'.
[HEB.2.5] For not to angels has He subjected the inhabited earth, the coming one, concerning which we speak. [§]
Oo gar angelois hupetaxen ten oikoumeneen ten mellousan, peri hes laloumen.
This verse discusses to whom the coming world will be subjected. "Oo" means "nor", "gar" means "for", "angelois" means "to angels", "hupetaxen" means "He has subjected", "ten oikoumeneen" means "the inhabited earth", "ten mellousan" means "the coming", and "peri hes laloumen" means "concerning which we speak". The verse asserts that the coming world will not be subjected to angels, but is the subject of our discussion.
[HEB.2.6] And someone testified, asking: What is humanity that the Gods remember it, or a son of humanity that the Gods regard it? [§]
dee-eh-mar-too-rah-toh deh poo tees leh-gon: tee es-teen ahn-throp-os hot-ee mim-nees-keh au-too, eh hee-os ahn-throp-oo-po hoo-tee eh-pee-skehp-teh au-ton?
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It expresses a rhetorical question about the significance of humanity in the eyes of the Gods. 'διεμαρτύρατο' implies a questioning or protesting. 'πού τις λέγων' indicates someone is asking. 'ἄνθρωπος' means human. 'μιμνῄσκῃ' means to remember. 'υἱὸς ἀνθρώπου' means son of humanity. 'ἐπισκέπτῃ' means to visit or regard.
[HEB.2.7] You made him less than angels for a short time, and you crowned him with glory and honor. [§]
You lessened him a little from angels, with glory and honor you crowned him.
This verse speaks of a being who was diminished slightly below the level of angels, but then was given glory and honor, resulting in a crowning. The original text doesn't specify *who* is being diminished or crowned, it simply states the action. This translation aims for a literal rendering of the actions described, avoiding interpretive additions. It is assumed this is referring to a deity or powerful being.
[HEB.2.8] You subjected all things under his feet. For when you subject all things to him, you left him nothing unsubjected. But now we do not yet see all things subjected to him. [§]
panta hypetaxas hypokato ton podon autou. en to gar hypotaxai [autoi] ta panta ouden apheken autoi anypotakton. Nun de oupo oromeen autoi ta panta hypotetagmena.
This verse discusses God’s authority and the eventual subjugation of all things under Christ’s feet. ‘Panta’ means ‘all things’. ‘Hypetaxas’ means ‘you subjected’. ‘Hypokato’ means ‘under’. ‘Ton podon’ means ‘the feet’. ‘Autou’ refers to ‘of him’. ‘En to gar’ means ‘for in’. ‘Hypotaxai’ means ‘when you subject’. ‘Autoi’ means ‘to him’. ‘Ouden’ means ‘nothing’. ‘Apheken’ means ‘left’. ‘Anypotakton’ means ‘unsubjected’. ‘Nun’ means ‘now’. ‘Oupo’ means ‘not yet’. ‘Oromeen’ means ‘we see’. ‘Hypotetagmena’ means ‘subjected’.
[HEB.2.9] We see Jesus, for a short time, diminished below the angels, crowned with glory and honor because of the suffering of death, so that He might taste death for everyone through the favor of God. [§]
ton de brachu ti par' angelous helattenomenon blepomen Iesoun dia to pathēma tou thanatou doxēi kai timēi estefanōmenon, hopōs chariti theou hyper pantos geusatai thanatou.
This verse, from Hebrews 2:9, speaks about Jesus being briefly made lower than the angels, and then crowned with glory and honor because of His suffering and death. It highlights that He experienced death for everyone. The verse relies on precise grammatical construction within the original language to convey its message.
[HEB.2.10] It was fitting for Him, through whom are all things and through whom are all things, to bring many sons to glory, perfecting the originator of their salvation through sufferings. [§]
It was fitting for Him, through whom are all things and through whom are all things, to bring many sons to glory, perfecting the originator of their salvation through sufferings.
This verse speaks of the necessity of Christ's suffering for the salvation of many. The original Greek emphasizes that all things originate from and are sustained by this 'Him'. The focus is on bringing many 'sons' (understood as believers) into a state of glory, and this is achieved through the perfecting of the one who is the leader of their salvation, accomplished by enduring suffering. The verse maintains a strong causal relationship between the suffering and the ultimate glorification of the believers.
[HEB.2.11] For the one who makes holy and those who are being made holy all originate from one source. Because of this reason, the one who makes holy is not ashamed to call those being made holy ‘brothers’. [§]
ho te gar hagiāzōn kai hoi hagiāzomenoi ex henos pantes, di’ hēn aitia ouk epaischunetai adelphous autous kalein
This verse discusses the relationship between the one who sanctifies and those who are being sanctified. It states that both come from one source, which is the reason the one who sanctifies is not ashamed to call those being sanctified 'brothers'. The verse speaks about a common origin and a familial relationship within a community of faith. Because all come from the same source, shame doesn't exist in calling those who are also from that source 'brothers'.
[HEB.2.12] Saying, "I will announce the name of you to my brothers, I will praise you in the midst of the congregation." [§]
legon apangello to onoma sou tois adelphois mou en meso ekklesias hymneso se
This verse, taken from the Septuagint (a Greek translation of the Hebrew scriptures), involves declaring a name to brothers within a congregation and praising 'you'. The core terms relate to announcement, name, brothers, congregation, and praise. The verse speaks of revealing 'your' name and offering praise within the community of believers.
[HEB.2.13] And again, I will be confident in him. And again, behold, I and the children that the God gave to me. [§]
kai palin, ego esomai pepoithes ep' autoi, kai palin, idou ego kai ta paidia ha moi edoken ho theos.
This verse is from a Greek translation of the Old Testament. 'kai' means 'and'. 'palin' means 'again'. 'ego' means 'I'. 'esomai' means 'I will be'. 'pepoithes' means 'persuaded, confident'. 'ep' means 'upon'. 'autoi' means 'him'. 'idou' means 'behold'. 'ta paidia' means 'the children'. 'ha' is a relative pronoun. 'moi' means 'to me'. 'edoken' means 'gave'. 'ho theos' means 'the God'.
[HEB.2.14] Since then the children shared in blood and flesh, God also similarly participated in the same, so that through death God might destroy the one who has the power of death, that is, the Devil. [§]
Hep-ei oon ta pai-dee-a kekoi-no-ne-ken hai-ma-tos kai sar-kos, kai au-tos pa-ra-ple-see-os me-tes-khen ton au-ton, heena dee-a tou tha-na-tou ka-tar-gee-sai ton to kra-tos e-khon-ta tou tha-na-tou, toot’ es-teen ton dee-a-bo-lon.
This verse discusses the reason why God became flesh. Because the children share in blood and flesh, God also participated in the same, so that through death, God might destroy the one who has the power of death, that is, the Devil. The verse uses straightforward language describing a causal relationship. 'Hep-ei oon' indicates 'since' or 'because'. 'Kekoinoneken' signifies 'participated in' or 'shared in'. 'Parapleesios' means 'similarly'. 'Katargeesai' implies 'destroy' or 'abolish'.
[HEB.2.15] And he will deliver these, as many as were held in bondage by the fear of death throughout all of life. [§]
kai apallaxei toutous, hosoi phobō thanatou dia pantos tou zēn enochos ēsan douleias.
This verse comes from the Septuagint, the Greek translation of the Hebrew scriptures. It refers to a deliverance from the fear of death, which held people in bondage throughout their lives. "kai" means "and". "apallaxei" means "he will deliver". "toutous" means "these". "hosoi" means "as many as". "phobō thanatou" means "fear of death". "dia pantos tou zēn" means "throughout all of life". "enochos ἦsan" means "were subject to" or "were held in". "douleias" means "slavery" or "bondage".
[HEB.2.16] For it is not of angels that he takes hold, but of the seed of Abraham that he takes hold. [§]
hoo gar dehpou angelon epilambaneta alla spermatos Abraam epilambaneta
This verse discusses what the author is taking hold of, or concerning themselves with. The author is stating that they are not concerned with angels, but with the seed of Abraham. The verse uses a form of 'epilambanomai' which means 'to take hold of, concern oneself with, or lay hold of'. 'Sperma' refers to the seed, offspring, or descendants.
[HEB.2.17] Therefore, he was obligated to become like his brothers in all things, so that he might become a merciful and faithful high priest toward God, for the purpose of atoning for the sins of the people. [§]
hothen opheilen kata panta tois adelphois homoiōthēnai, hina eleēmon genetāi kai pistos archiereus ta pros ton theon eis to hilaskesthai tas hamartias tou laou.
This verse discusses the necessity of the high priest being similar to his brothers, in order to be a merciful and faithful high priest towards God, for the purpose of atoning for the sins of the people. 'hothen' indicates 'whence' or 'therefore'. 'opheilen' signifies 'ought', 'must', or 'is obligated'. 'kata panta' means 'in all things'. 'tois adelphois' translates to 'to the brothers'. 'homoiōthēnai' means 'to become like'. 'hina' introduces a purpose clause, meaning 'in order that'. 'eleēmon' is 'merciful'. 'genetāi' means 'may become'. 'kai' is 'and'. 'pistos' is 'faithful'. 'archiereus' is 'high priest'. 'ta pros ton theon' means 'things towards God'. 'eis to hilaskesthai' means 'for the purpose of propitiating'. 'tas hamartias' is 'the sins'. 'tou laou' means 'of the people'.
[HEB.2.18] Because He Himself experienced being tempted, God is able to help those being tempted. [§]
en hoo gar peponthen autos peirasthais, dunatai tois peirazomenois boetheesai.
This verse discusses how, because God Himself has experienced temptation, He is able to help those who are being tempted. "en hoo" means "in which", referring to something previously mentioned. "gar" is "for" or "because". "peponthen" is a form of "pascho", meaning "to experience" or "to suffer". "autos" means "Himself". "peirasthais" is a form of "peirazo", meaning "to tempt" or "to test". "dunatai" is a form of "dunamai", meaning "to be able" or "to have power". "tois peirazomenois" means "those being tempted". "boetheesai" means "to help".
HEB.3
[HEB.3.1] Therefore, holy brothers, who are sharers of a heavenly calling, consider carefully the apostle and chief priest of our confession, Yeshua. [§]
Therefore, brothers holy, of a calling heavenly sharers, consider the apostle and chief priest of the confession of us, Yeshua.
This verse addresses believers as 'holy brothers' who share in a heavenly calling. It urges them to attentively consider Yeshua, described as both an apostle (a messenger) and a chief priest, specifically in relation to their shared confession of faith. The original Greek uses terms that have specific theological weight, particularly concerning Yeshua's priestly role.
[HEB.3.2] Being faithful to the one who created him, as Moses was faithful in all of that one's house. [§]
pis-ton on-ta toi poi-san-ti af-ton hos kai Mo-u-ses en [ho-loi] toi oi-koi af-tou.
This verse describes someone who is faithful to the one who made them, just as Moses was faithful in all of that one's house. The original language uses the definite article 'the' quite frequently, and so we will preserve that here. 'Poiésan' relates to creation or making; in a theological context, this often means 'creator'. The word 'oikos' translates to 'house' or 'household'.
[HEB.3.3] For this one has been accounted worthy of more glory than Moses, in that the one who constructed a house has more honor than the house itself. [§]
pleionos gar houtos doxēs para Mōüsēn hēxiōtai, kath’ hoson pleiona timēn echei tou oikou ho kataskeuasas auton.
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. It describes someone possessing greater glory than Moses, because the builder of a house receives more honor than the house itself. This is a complex sentence with several clauses expressing comparison and cause-and-effect. The names of God do not appear in this verse, so there are no names to translate.
[HEB.3.4] For every house is being built by someone, but God has built everything. [§]
pas gar oikos kataskeuazetai hypo tinos, ho de panta kataskeuasas theos.
This verse states that every house is built by someone, and God is the one who built everything. 'Pas' means 'every'. 'Gar' means 'for'. 'Oikos' means 'house'. 'Kataskeuazetai' means 'is being built'. 'Hypo' means 'by'. 'Tinos' means 'someone'. 'Ho' means 'the'. 'De' is a particle meaning 'and' or 'but'. 'Panta' means 'all things' or 'everything'. 'Kataskeuasas' is the perfect participle meaning 'having built'. 'Theos' means 'God'.
[HEB.3.5] And Moses indeed was trustworthy in all his household, as a servant for a testimony of the things that will be spoken. [§]
kai Moyses men pistos en holo to oiko autou hos therapon eis marturion ton laleetheisomenon
This verse comes from the Septuagint, the Greek translation of the Hebrew scriptures. 'Moyses' is Moses. 'Pistos' means faithful or trustworthy. 'En holo to oiko autou' means 'in all his house', meaning in his entire household. 'Hos therapon' means 'as a servant'. 'Eis marturion' means 'as a testimony'. 'Ton laleetheisomenon' means 'of the things to be spoken'.
[HEB.3.6] And Christ, as a son, over the house of his father: whose house we are, if indeed we maintain the confidence and the boast of hope. [§]
Christos de hos huios epi ton oikon autou: hou oikos esmen hemeis, ean per ten parrhesian kai to kauchema tes elpidos kataschomen.
This verse speaks of Christ as a son over his father's house, and identifies believers as that house, provided they maintain their confidence and boast of hope. The original text is in Koine Greek. Since the prompt requests translation of names of God literally, and this verse does not contain such names, the focus is on direct, literal translation of the text. 'Christos' is a title, not a name of God, and therefore remains as 'Christ'. 'Huios' means 'son', 'oikos' means 'house', and so on. The conditional 'ean per' is translated as 'if indeed'.
[HEB.3.7] Therefore, as the holy spirit says: today, if you listen to his voice, [§]
Therefore, as the holy spirit says: today if you hear his voice,
This verse comes from the Septuagint, the Greek translation of the Hebrew Scriptures. "Therefore" introduces a consequence. "As the holy spirit says" indicates the source of the following statement. "Today if you hear his voice" is a conditional statement relating to obedience. The verse uses the definite article 'the' with 'spirit' which indicates a specific spirit.
[HEB.3.8] Do not harden your hearts as in the provocation, during the day of the testing in the wilderness. [§]
mee skleeruneete tas kardias humon hos en to paraparikrasmoo kata teen hemeran tou peirasmou en tee eremoo
This verse comes from the Septuagint (a Greek translation of the Hebrew scriptures). It is a warning against hardening one's heart, referencing the Israelites' experience in the wilderness. "Skleruneete" means to harden. "Kardias" means hearts. "Paraparikrasmoo" refers to the provocation or rebellion. "Peirasmou" means temptation or testing. "Eremou" refers to the wilderness.
[HEB.3.9] Your ancestors tested the Gods, and saw the works of my hands. [§]
hoo epēirasen hoi pateres humōn en dokimasia kai eidon ta erga mou
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It describes a testing of the ancestors and God showing his works. 'Hoi pateres humōn' means 'your fathers,' or 'your ancestors.' 'En dokimasia' means 'in testing' or 'in trial.' 'Eidon ta erga mou' means 'saw my works'. This verse corresponds to Deuteronomy 6:16 in the Hebrew Bible.
[HEB.3.10] For forty years I have been leading this generation, and I have said: They always wander in their heart, and they however did not know the ways of Yahveh. [§]
tessarakonta ete; dio prosōchthisa tē geneai tautēkai eipon; aei planōntai tē kardia, autoi de ouk egnōsan tas hodous mou.
This verse speaks of a period of forty years and a people who continually wander in their hearts and do not know the ways of Yahveh. "Tessarakonta ete" means "forty years". "Dio" means "therefore". "Prosōchthisa" means "I have been leading". "Tē geneai tautē" means "this generation". "Kai eipon" means "and I said". "Aei planōntai tē kardia" means "they always wander in their heart". "Autoi de ouk egnōsan tas hodous mou" means "they however did not know the ways of Yahveh".
[HEB.3.11] As I swore in my anger, if they will enter into my rest. [§]
hos hōmosa en tē orgē mou, ei eiseleusontai eis tēn katapausin mou.
This verse comes from the Septuagint (Greek translation of the Hebrew Bible), specifically Psalm 95:11. It represents a divine oath. "hos" means "as" or "so". "hōmosa" means "I swore". "en tē orgē mou" means "in my anger". "ei" is a conditional particle, meaning "if". "eiseleusontai" means "they will enter". "eis tēn katapausin mou" means "into my rest". The verse describes God swearing in his anger that certain people will not enter his rest.
[HEB.3.12] Look, brothers, let there not be in any of you a wicked heart of unfaithfulness in turning away from the living God. [§]
Behold, brothers, lest there be in any of you a wicked heart of unfaithfulness in turning away from the living God.
This verse warns against apostasy, or falling away from faith. "Behold" is a call to attention. "Brothers" is a term of endearment and solidarity. "Lest" indicates a possibility to be avoided. "Wicked" describes the nature of the heart. "Unfaithfulness" describes the quality of the heart, or a lack of belief. "Turning away" signifies a deliberate departure from belief. "Living God" is a literal translation of 'theos zon', emphasizing God's active existence.
[HEB.3.13] But encourage yourselves each day, until today is called, so that no one among you may be hardened by the deceit of sin. [§]
alla parakaleite heautous kath' hekastēn hēmeran, achris hou to sēmeron kaleitai, hina mē sklērynthē tis ex hymōn apatē tēs hamartias
This verse urges believers to encourage one another daily, while it is still today, lest anyone be hardened by the deceit of sin. The verse emphasizes the importance of consistent encouragement and the danger of allowing sin to take root.
[HEB.3.14] For we have become sharers of Christ, if we hold fast the beginning of the substance until the end. [§]
metokhoy gar tou Khristou gegonamen, eanper ten archen tes hypostaseos mechri telous bebaiyan katashomen
This verse discusses participation in Christ and maintaining a firm grasp on one's initial confession until the end. "Metokhoy" signifies sharers or partakers. "Khristou" is Christ. "Gegonamen" is 'we have become'. "Eanper" means 'if'. "Ten archen" is 'the beginning'. "Tes hypostaseos" is 'of the substance/being/personhood'. "Mechri telous" means 'until the end'. "Bebaiyan" means 'firmly/surely'. "Katashomen" means 'we hold fast/we maintain'.
[HEB.3.15] As it is said: Today, if you hear His voice, do not harden your hearts as in the provocation. [§]
en toi legestai: semeron ean tes phones autou akousete, me sklurunete tas kardias humon hos en to parpikrasmo.
This verse originates from the Septuagint, the Greek translation of the Hebrew Bible. It is a quote from Psalm 95:8 (LXX). It is a warning against hardening one’s heart against the voice of God. The verse is a direct appeal to listen to God’s voice today, lest one repeat the failings of past generations who rebelled at Massah and Meribah, the places of testing.
[HEB.3.16] For who, after hearing, rebelled? But not all those who exited Egypt through Moses did so. [§]
tee-nes gar ah-kou-san-tes pa-reh-pee-kra-nan; al' ou pan-tes hoi ex-el-thon-tes ex Ai-guptou dia Mo-u-seos?
This verse asks a rhetorical question about those who rebelled against God after hearing. It then points out that not everyone who left Egypt with Moses was faithful. The verse implies a contrast between hearing and obedience, and between participation in a historical event and genuine faith.
[HEB.3.17] For what reason were they led for forty years? Was it not to those who sinned, whose bodies fell in the wilderness? [§]
tee sin deh prosokhtheesen tessarakonta eta? ouchi tois hamartesasin, hon ta kola epesen en tee eremoo?
This verse asks a rhetorical question about the forty years the Israelites wandered in the wilderness. "Tee sin" means 'for what reason'. "Prosokhtheesen" means 'were led'. "Tessarakonta eta" is 'forty years'. "Ouchi" is a negative interrogative, roughly 'not'. "Tois hamartesasin" means 'to those who sinned'. "Hon ta kola" means 'whose bodies'. "Epesen" means 'fell'. "En tee eremoo" means 'in the wilderness'. The verse is asking why the Israelites were led for forty years, and the answer is implied: because of their sin.
[HEB.3.18] But what did God swear concerning not allowing entry into His rest if not to those who were disobedient? [§]
hos de homosen mee eiselveusthai eis teen katapausin autoou ei mee tois apeitheusasin?
This verse asks what God swore regarding not allowing people to enter His rest if not those who obeyed. 'Hos' is a relative pronoun meaning 'what' or 'which'. 'De' is a conjunction, similar to 'and'. 'Homosen' means 'He swore'. 'Mee' is a negative particle, meaning 'not'. 'Eiselveusthai' means 'to enter'. 'Eis' indicates direction, 'into'. 'Teen katapausin autoou' means 'His rest'. 'Ei mee' means 'if not'. 'Tois apeitheusasin' means 'those who disobeyed'.
[HEB.3.19] And we see that they were not able to enter because of unbelief. [§]
kai blepomen hoti ouk edunetheesan eiselthein di' apistian.
This verse is from the Septuagint, the Greek translation of the Hebrew Scriptures. 'Kai' means 'and'. 'Blepomen' means 'we see'. 'Hoti' means 'that'. 'Ouk' is a negative particle meaning 'not'. 'Edunetheesan' means 'they were able'. 'Eiselthein' means 'to enter'. 'Di' means 'through' or 'because of'. 'Apistian' means 'unbelief'. Therefore, the verse means 'and we see that they were not able to enter through unbelief'.
HEB.4
[HEB.4.1] Therefore, let us fear that, should the promise be left behind, someone among you might appear to have fallen short of entering into the rest of Yahveh. [§]
Phobēthōmen oun, mēpote kataleipomenēs epangelias eiselthein eis tēn katapausin autou dokei tis ex humōn husterēkenai.
This verse is from the Septuagint (the Greek translation of the Hebrew scriptures). It warns believers not to fall short of the promise of entering God's rest. 'Phobēthōmen' is a call to fear or be afraid, in this context meaning to be cautious. 'Mēpote' indicates a fear that something might happen. 'Kataleipomenēs epangelias' refers to the promise being left behind or unmet. 'Eiselthein eis tēn katapausin autou' means to enter into God's rest. 'Dokei tis ex humōn husterēkenai' implies that someone among you might fall short.
[HEB.4.2] For we also have been given good news, just as they were. But the message of hearing did not profit them, because it was not mixed with faith by those who heard it. [§]
kai gar esmen euangelismenoi kathaper ka ekeinoi; all' ouk ophelēsen ho logos tēs akoēs ekeinous mē syγκεkerasmenous tē pistei tois akousasin.
This verse discusses the fact that merely hearing the good news is not enough; it must be combined with faith to be beneficial. It contrasts those who heard the message in the past with the current audience, noting that the previous generation did not benefit because they did not mix the message with faith. The verse is from the book of Hebrews, chapter 4, verse 2.
[HEB.4.3] For we are entering into the rest, those who have believed, as God has said; as God swore in God's anger: if they will enter into God's rest, even though works were created from the founding of the world. [§]
Eis-er-khom-eth-a gar eis ten kat-ap-aus-in hoi pis-teu-san-tes, ka-thos ei-re-ken; hos o-mo-sa en te org-e mou; ei eis-el-eu-son-tai eis ten kat-ap-aus-in mou, kai-toi ton er-gon ap-o kat-a-bol-es kos-mou gen-e-then-ton.
This verse speaks of entering into rest, a promise made by God under oath. The promise applies to those who believe. The rest is not earned by works, but existed from the foundation of the world. 'Katapausis' refers to a state of rest, cessation, or peace. The original text references a promise spoken by God, and the structure focuses on the condition for entering that rest. The word 'works' refers to actions performed by people.
[HEB.4.4] For it has been said somewhere concerning the seventh: and the God rested in the day the seventh from all the works of himself. [§]
ei-rek-en gar poo per-ee tes heb-do-mes hoo-tos kai ka-te-pau-sen ho the-os en tee he-me-ra tee heb-do-mee apo pan-ton ton er-gon au-too
This verse discusses the seventh day and God's rest. "ei-rek-en" means 'it has been said'. "gar" means 'for'. "poo" means 'somewhere, about'. "tes heb-do-mes" refers to 'the seventh'. "hoo-tos" means 'thus'. "kai" means 'and'. "ka-te-pau-sen" means 'rested'. "ho the-os" is 'the God'. "en tee he-me-ra tee heb-do-mee" means 'in the day the seventh'. "apo pan-ton ton er-gon au-too" means 'from all the works of himself'.
[HEB.4.5] And in this again, if they enter into the rest of my. [§]
kai en touto palin, ei eiseleusontai eis ten katapausin mou.
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. It’s a quote from Psalm 95:11, and speaks of a promise, or an oath, relating to entering into rest. ‘kai’ means ‘and’. ‘en’ means ‘in’. ‘touto’ means ‘this’. ‘palin’ means ‘again’. ‘ei’ introduces a conditional clause ‘if’. ‘eiseleusontai’ means ‘they will enter’. ‘eis’ means ‘into’. ‘ten’ is the definite article, ‘the’. ‘katapausin’ means ‘rest’. ‘mou’ means ‘my’.
[HEB.4.6] Therefore, it remains for some to enter into it, and those who previously heard the good news did not enter through disbelief. [§]
ephei oun apoleipetai tinas eiselthein eis autēn, kai hoi proteron euangelisthentes ouk eisēlthon di’ apeitheian
This verse comes from Hebrews 3:18 in the Septuagint. It discusses a group of people who were prevented from entering the promised land because of their disbelief. "ephei oun" means “therefore”, “apoleipetai” means “remains”, “tinas” means “some”, “eiselthein” means “to enter”, “eis autēn” means “into it”, “kai” means “and”, “hoi proteron” means “those previously”, “euangelisthentes” means “having been evangelized”, “ouk eisēlthon” means “did not enter”, and “di’ apeitheian” means “through disbelief”.
[HEB.4.7] Again, a certain day is defined, today, in David saying after so much time, as it has been spoken beforehand: today, if you hear His voice, do not harden your hearts. [§]
palin tina horizei hemeran, simeron, en David legon meta tosooton chronon, kathos proeiretai: simeron ea an tes phones autou akousete, me sklerynete tas kardias humon.
This verse is from the Septuagint (Greek translation of the Old Testament). It describes a time when God is speaking through David, reminding people not to harden their hearts against His voice. It is a direct quote from Psalm 95:7-8. 'Simeron' means 'today'. The verse emphasizes the immediacy of responding to God’s call. 'Hos proeiretai' means 'as it has been spoken beforehand', indicating prophetic fulfillment.
[HEB.4.8] If Yahveh rested these, not then concerning another he would speak after these days. [§]
If, for, these, Yahveh rested, not, then, concerning another, he would speak, after, these, days.
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. The original Greek utilizes conjunctions and particles common in Koine Greek which don’t have direct one-to-one English equivalents. The verse speaks of a situation where, if Yahveh had granted rest, there would have been no need to speak of another rest. “Autous” refers to “them,” implying those who entered the promised land. I have opted for a literal word-for-word approach, reflecting the direct meaning of the Greek words used, rather than attempting to smooth the sentence into more modern English idiom. The verse is complex, so a truly natural English translation would require substantial interpretation.
[HEB.4.9] Therefore, a Sabbath rest remains for the people of God. [§]
ha-ra apo-lei-pe-tai sab-ba-tis-mos to-i la-o tou the-ou
This verse refers to a remaining Sabbath rest for the people of God. "Apo-lei-pe-tai" means 'remains'. "Sab-ba-tis-mos" denotes the Sabbath rest. "Tou the-ou" means 'of God'.
[HEB.4.10] For the one having entered into his rest has also rested from his works, as God rests from his own. [§]
ho gar eiselthon eis ten katapausin autou kai autos katepausen apo ton ergōn autou hōsper apo ton idiōn ho theos
This verse describes someone entering into rest and consequently resting from their own works, in the same way that God rests from his own works. 'ho' means 'the', 'gar' means 'for', 'eiselthon' means 'having entered', 'eis' means 'into', 'ten' means 'the', 'katapausin' means 'rest', 'autou' means 'his', 'kai' means 'and', 'autos' means 'he', 'katepausen' means 'has rested', 'apo' means 'from', 'ton' means 'the', 'ergōn' means 'works', 'hōsper' means 'as', 'idiōn' means 'own', and 'ho theos' means 'the God'.
[HEB.4.11] Therefore, let us strive to enter that rest, so that no one falls into that same example of disobedience. [§]
Spoudasomen oun eiselthein eis ekeinen ten katapausin, hina me en to autō tis hupodeigmati pesē tēs apeitheias.
This verse is from the Greek New Testament, specifically Hebrews 4:11. It urges believers to strive to enter into God’s rest, lest anyone fall into the same pattern of disobedience.
[HEB.4.12] For the word of God is living and active, and more penetrating than any double-edged sword, able to divide soul from spirit, joints from marrow, and to judge the thoughts and intentions of the heart. [§]
For living is the word of God, and active, and sharper than any two-edged sword, and piercing to the division of soul and spirit, of joints and marrow, and a critic of thoughts and conceptions of the heart.
This verse describes the living and powerful nature of the word of God. It emphasizes its penetrating ability, capable of discerning the deepest parts of a person's inner being – their soul, spirit, body, and thoughts. The verse uses vivid imagery of a sword to illustrate this power and precision. 'God' is a direct translation of 'theos'.
[HEB.4.13] And there is no creation that is hidden before Him, but all things are bare and laid open to the eyes of Him to whom we give account. [§]
kai ouk estin ktisis aphanes enopion autou, panta de gumna kai tetrakhelismena tois ophthalmois autou, pros hon hemin ho logos.
This verse is from the Septuagint (Greek translation of the Old Testament). It speaks of all creation being open and visible before God. "ktisis" means creation. "aphanes" means unseen or hidden. "enopion" means before. "gumna" means naked or bare. "tetrakhelismena" means stripped, laid bare, or exposed. "ophthalmois" means eyes. "hos" means who, which, or to whom. "logos" means word, account, or reason.
[HEB.4.14] Having therefore a great high priest who has passed through the heavens, Jesus the son of the God, let us hold fast to our confession. [§]
Having therefore a chief priest great having passed through the heavens, Jesus the son of the God, let us hold fast to the confession.
This verse describes Jesus as a high priest who has entered heaven. The original text uses terms denoting a very high ranking priest and emphasizes his passage *through* the heavens, implying access to God's dwelling place. It encourages believers to remain steadfast in their profession of faith.
[HEB.4.15] For we do not have a chief priest who is unable to sympathize with our weaknesses, but one who has been tested in every way, just as we are, without sin. [§]
oo gar echomen archierea mee dyoomenon sumpatheesthai tais astheneiais hemon, pepeirasmenon de kata panta kath' homoiosis choris hamartias.
This verse speaks of a chief priest who is not unable to sympathize with our weaknesses, but has been tested in every way like us, without sin. The key terms involve a high priest and their ability to relate to human frailty. We are concerned with accurately conveying the meaning of 'archierea' as 'chief priest' and maintaining a clear, literal rendering of the relationship described.
[HEB.4.16] Therefore, we approach with boldness to the throne of the Gods, so that we may receive mercy and find grace for a helpful time. [§]
proserchometha oun meta parrhesias to throno tes charitos, hina labomen eleos kai charin heuromen eis eukairos boetheian.
This verse originates from the New Testament, specifically Hebrews 4:16. It speaks of approaching God's throne with boldness to receive mercy and find grace for timely help. "proserchometha" means 'we approach'; "oun" is 'therefore'; "meta parrhesias" means 'with boldness'; "to throno tes charitos" means 'to the throne of grace'; "hina labomen" means 'that we may receive'; "eleos" means 'mercy'; "kai" is 'and'; "charin" means 'grace'; "heuromen" means 'we may find'; "eis eukairos boetheian" means 'to timely help'.
HEB.5
[HEB.5.1] For every high priest is taken from among people and is appointed to act on behalf of people in matters relating to God, in order that he may offer gifts and sacrifices for sins. [§]
Pas gar archiereus ex anthropon lambanomenos hyper anthropon kathistatai ta pros ton theon, hina prospherei dora te kai thusias hyper hamartion.
This verse describes how a high priest is chosen from among people and appointed to act on behalf of people in matters relating to God, to offer gifts and sacrifices for sins. 'Pas' means 'every' or 'all'. 'Gar' means 'for'. 'Archiereus' means 'high priest'. 'Ex anthropon' means 'from people'. 'Lambanomenos' means 'being taken'. 'Hyper anthropon' means 'on behalf of people'. 'Kathistatai' means 'is appointed'. 'Ta pros ton theon' means 'matters relating to God'. 'Hina' means 'in order that'. 'Prospherei' means 'offers'. 'Dora te kai thusias' means 'gifts and sacrifices'. 'Hyper hamartion' means 'for sins'.
[HEB.5.2] The Gods, being able to be mild-tempered toward those who do not know and those who are led astray, for the Gods themselves are also encompassed by weakness. [§]
metriopathein dynamenos tois agnoousin kai planomenois, epei kai autos perikeitai astheneian
This verse describes a quality of the Gods: the ability to be mild-tempered toward those who are ignorant and led astray, because the Gods themselves are also encompassed by weakness. The original Greek word "metriopathein" means to be mild-tempered, or moderate in passion. "Agnoousin" refers to those who do not know, or are ignorant. "Planomenois" means those who are led astray or deceived. "Perikeitai" means to encompass or surround. "Astheneian" means weakness or infirmity.
[HEB.5.3] And through her he owes, just as concerning the people, so also concerning him to offer concerning sins. [§]
kai di' autēn opheilei, kathōs peri tou laou, houtōs kai peri autou prospherein peri hamartiōn.
This verse discusses the necessity of offering sacrifices for sins, relating it to both the people and a specific individual. The verse uses 'kai' which means 'and', 'di' meaning 'through', 'autēn' meaning 'her', 'opheilei' meaning 'he/she/it owes', 'kathōs' meaning 'just as', 'peri' meaning 'about/concerning', 'tou laou' meaning 'of the people', 'houtōs' meaning 'so/thus', 'autou' meaning 'of him/her/it', and 'prospherein' meaning 'to offer'. 'Hamartiōn' is a genitive plural meaning 'of sins'.
[HEB.5.4] And no one takes the honor for himself, but is called by God, just as Aaron was. [§]
kai ouch heauto ti tis lambanei ten timen alla kaloumenos hupo tou theou kathosper kai Aaron
This verse discusses how no one takes honor for themselves, but is called by God, as Aaron was. 'Theou' is a form of 'theos' which means 'god'.
[HEB.5.5] And likewise, Christ did not glorify himself to become a high priest, but it is the One speaking to him who said, "My son, you are, I today have begotten you." [§]
Houtos kai ho Christos ouch heauton edoxasen genethēnai archierea all’ ho lalas pros auton: huios mou ei su, ego sēmeron gegennēka se.
This verse describes how Christ did not glorify himself to become a high priest, but rather God spoke to him, declaring him to be his Son and stating that he begat him that day. The verse uses a direct quote from God to Christ.
[HEB.5.6] And as He also says in another passage: "You are a priest forever according to the arrangement of Melchizedek." [§]
kathos kai en hetero legei: su hiereus eis ton aiona kata ten taxin Melchisedek
This verse originates from the Septuagint (Greek translation of the Hebrew scriptures). It refers to a statement about a priest 'according to the order of Melchizedek.' The verse contains direct speech: 'you are a priest forever according to the order of Melchizedek.' The terms within are fairly straightforward, 'forever' representing 'into the age' and 'order' referring to a defined arrangement or class.
[HEB.5.7] He, during the days of his flesh, offered up prayers and supplications to the one able to save him from death, with a strong cry and tears, and was heard because of his reverence. [§]
hos en tais hemerais tes sarkos autou deeseis te kai hiketeerias pros ton dunameenon sozein auton ek thanatou meta krauges ischuras kai dakruon proseneegas kai eisakoustheis apo tes eulabeias
This verse describes someone making fervent prayers and supplications to the one able to save them from death, with strong cries and tears, and being heard because of their reverence. The original text uses several terms related to prayer and devotion.
[HEB.5.8] Even being a son, he learned obedience from the things he suffered. [§]
kaiper on huios, emathen aph hon eparthen ten hypakoeen
This verse is from the Greek translation of the Old Testament (Septuagint). It describes how, even as a son, someone learned obedience through suffering. The verse doesn't directly name God, but implies a relationship of sonship to the Divine. Because the text doesn't *name* a deity, we will not translate any names of God. We will focus on a direct, literal translation, maintaining grammatical correctness in English.
[HEB.5.9] And having been perfected, He became the cause of eternal salvation for all who obey Him. [§]
kai teleiōtheis egeneto pasin tois hypakouousin autō aitios sōtērias aiōniou
This verse discusses a completed act resulting in eternal salvation for those who obey. The original language uses words indicating completion, being the cause of something, obedience, and eternity.
[HEB.5.10] Having been called by God, he is a high priest according to the order of Melchizedek. [§]
prosagooreutheis hupo tou theou archiereus kata tin taxin Melchisedek.
This verse describes someone being called by God as a high priest according to the order of Melchizedek. "Prosagooreutheis" means 'having been called' or 'having been addressed'. "Hupo tou theou" means 'by God'. "Archiereus" means 'high priest'. "Kata tin taxin" means 'according to the order'. "Melchisedek" is a proper name.
[HEB.5.11] Much of our discussion concerns this topic, but it is difficult to explain, because you have become sluggish in your listening. [§]
Concerning whom much is our speech and difficult to interpret saying, since sluggish you became with the hearings.
This verse discusses the difficulty in explaining a particular subject to an audience that is not actively listening or understanding. The original text implies a struggle to convey complex ideas to those who are mentally or spiritually inactive. The verse indicates a problem with the audience’s receptiveness, rather than the speaker’s ability.
[HEB.5.12] For you ought to be teachers by this time, yet you again have need that someone teach you the first principles of the sayings of God, and you have become ones having need of milk and not of solid food. [§]
kai gar opheilontes einai didaskaloi dia ton khronon, palin khreian ekhete tou didaskein humas tina ta stoikheia tes arkes ton logion tou theou kai gegonate khreian ekhontes galaktos [kai] ou stereas trophēs.
This verse discusses a situation where people who should be teachers are instead needing to be taught basic principles again. It speaks to a regression in understanding and a need for foundational instruction, akin to needing milk instead of solid food. 'Theos' is God, in the singular. 'Logion' is a saying or teaching, plural 'logia'.
[HEB.5.13] For every person partaking of milk is inexperienced in the word of righteousness, because they are an infant. [§]
pas gar ho metechon galaktos apeiros logou dikaiosunes, nepios gar esti
This verse discusses those who partake of milk and their lack of understanding regarding the word of righteousness. "Pas" means every or all. "Gar" is 'for' indicating a reason. "Ho" is the definite article 'the'. "Metechon" means 'partaking'. "Galaktos" means 'of milk'. "Apeiros" means 'without experience', or 'inexperienced'. "Logou" means 'of the word'. "Dikaiosunes" means 'of righteousness'. "Nepios" means 'infant' or 'child'. "Esti" is 'is'. Essentially, the verse states that everyone partaking of milk is inexperienced in the word of righteousness, for they are an infant.
[HEB.5.14] Now, mature teaching is the solid nourishment, for those who, through habit, possess perceptions exercised toward discernment of good also and evil. [§]
tel-ee-on de es-teen hee ster-eh-ah tro-feh, ton dee-ah teen hex-een ta ai-s-thee-tee-ree-ah geg-uhm-nas-men-ah ech-on-ton pros dee-ak-ree-seen ka-loo te kai ka-koo.
This verse discusses mature teaching as solid food for those who have trained their perceptions to distinguish between good and evil. 'Teleion' means complete or mature. 'Sterea' relates to solidity or firmness. 'Trophee' is nourishment or food. 'Hexis' refers to habit or practice – implying trained perception. 'Aistheteeria' are the senses or perceptive abilities. 'Diakrisis' is discernment or distinction. 'Kalos' signifies good or beautiful, and 'kakos' means evil or bad.
HEB.6
[HEB.6.1] Therefore, having left the beginning word of Christ, we are carried toward completeness, not again laying foundations of repentance from dead works and faith toward God. [§]
Dee-oh ah-fen-tes ton tees ar-khees too Khree-stoo lo-gon ep-ee teen te-lee-o-tee-ta fe-ro-me-tha, mee pa-leen the-me-lee-on ka-ta-bal-lo-men-oi me-ta-noi-as ah-po nek-ron er-gon kai pis-te-os ep-ee the-on.
This verse discusses leaving behind elementary teachings and progressing towards maturity in faith. It emphasizes not returning to dead works and instead focusing on faith directed toward God. 'Aphentes' means 'having left'. 'Ton tes archees tou Christou logon' refers to 'the beginning word of Christ,' or 'the elementary teachings about Christ'. 'Epi teen teleioteta pherometha' means 'we are carried towards completeness.' 'Me palin themelion kataballomenoi' means 'not again laying foundations.' 'Metanoias apo nekron ergon' means 'repentance from dead works'. 'Kai pisteos epi theon' means 'and faith toward God'.
[HEB.6.2] Baptisms and teachings and the laying on of hands and the resurrection of the dead and eternal judgement. [§]
baptismoon didachees epitheseos te cheiroon, anastaseos te nekroon kai krimatos aiōniou.
This verse describes several fundamental teachings. 'Baptismoon' refers to baptisms. 'Didachees' refers to teachings. 'Epitheseos te cheiroon' refers to the laying on of hands. 'Anastaseos te nekroon' refers to the resurrection of the dead. 'Krimatos aiōniou' refers to eternal judgement. The 'te' functions as 'and'.
[HEB.6.3] And we will do this thing, if the God allows. [§]
kai touto poiesomen, eanper epitrepe ho theos
This verse comes from the Septuagint, the Greek translation of the Hebrew scriptures. 'kai' means 'and'. 'touto' means 'this thing'. 'poiesomen' means 'we will do'. 'eanper' is a conditional 'if'. 'epitrepe' means 'allows'. 'ho theos' means 'the God'. Therefore the verse means 'and this thing we will do, if the God allows'.
[HEB.6.4] For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the holy spirit [§]
Adunaton gar tous hapax photisthentas, geusamenos te tes doreas tes epouraniou kai metochous genethentas pneumatos hagiu
This verse comes from Hebrews 6:4-6 and discusses the impossibility of renewing those who have once been enlightened, tasted the heavenly gift, and become partakers of the holy spirit. 'Adunaton' means 'impossible'. 'Tous' is the masculine plural definite article 'the'. 'Hapax' means 'once'. 'Photisthentas' refers to those who have been enlightened. 'Geusamenos' means 'having tasted'. 'Tes doreas' means 'the gift'. 'Tes epouraniou' means 'the heavenly'. 'Kai' means 'and'. 'Metochous' means 'partakers'. 'Genethantas' means 'having become'. 'Pneumatos hagiu' refers to 'the holy spirit'.
[HEB.6.5] And having tasted the good word of the Gods and the powers of the future age. [§]
kai kalon geusamenous theou rhema dunameis te mellontos aiōnos
This verse contains Greek words. 'kai' means 'and'. 'kalon' means 'good' or 'beautiful'. 'geusamenous' is a participle meaning 'having tasted'. 'theou' is the genitive of 'theos' meaning 'of God'. 'rhema' means 'word' or 'utterance'. 'dunameis' means 'powers'. 'te' means 'and'. 'mellontos' is the genitive of 'mellon' meaning 'of the future'. 'aiōnos' means 'age' or 'eternity'. Therefore, the verse speaks of having tasted the good word of God and the powers of the coming age.
[HEB.6.6] And those who have fallen away, God repeatedly renews towards repentance, as they crucify to themselves the son of God and demonstrate an example. [§]
kai parapesontas, palin anakainizein eis metanoian, anastaurountas heautois ton huion tou theou kai paradeigmatizontas.
This verse describes a repeated offense and the subsequent renewing to repentance, characterized by crucifying the son of God to themselves and presenting an example. 'Parapesontas' implies falling away or stumbling. 'Anakainizein' means to renew or restore. 'Metanoia' is repentance, a change of mind. 'Anastaurountas' means crucifying again. 'Heautois' means to themselves. 'Huion tou theou' is the son of God. 'Paradeigmatizontas' means to present an example, to illustrate.
[HEB.6.7] For the land that drinks the rain coming on it often and produces vegetation useful for those by which it is cultivated, receives a blessing from God. [§]
geh gar hee poosa ton ep' autes erchomenon polakis hueton kai tiktousa botanen eutheton ekeinois di' hous kai georgietai, metalambanei eulogias apo tou theou
This verse describes land that receives rain and produces vegetation useful for those who cultivate it, and in turn, receives a blessing from God. Each word is treated literally to reflect its original intent. "geh" means land, "gar" means for or because, "hee" means it, "poosa" means drinks, "ton" is a definite article, "ep' autes" means on it, "erchomenon" means coming, "polakis" means often, "hueton" means rain, "kai" means and, "tiktousa" means producing, "botanen" means vegetation, "eutheton" means useful, "ekeinois" means for those, "di' hous" means by which, "kai" means and, "georgietai" means is cultivated, "metalambanei" means receives, "eulogias" means blessing, "apo" means from, "tou" is a definite article, "theou" means God.
[HEB.6.8] And it brings forth thorns and troublesome plants, being unapproved and near a curse, for its outcome is to be burned. [§]
ekpherousa de akanthas kai tribolous, adokimos kai kataras eggus, hes to telos eis kausin.
This verse describes producing thorns and thistles, being worthless and near to being cursed, with its end being destruction by fire. The verse is speaking metaphorically about something that yields bad fruit. The words are Greek, but I will translate directly from the conceptual meaning, assuming the original source text was inspired by an ancient Near Eastern worldview where 'gods' or powerful beings were often associated with land and its fertility.
[HEB.6.9] We are persuaded concerning you, beloved ones, of superior things and those possessing salvation, even if we speak in this way. [§]
Pepaismetha de peri humon, agapetoi, ta kreissona kai echomena soterias, ei kai houtos laloumen.
This verse is from a letter, likely written to encourage believers. The writer expresses confidence in the recipients regarding salvation. 'Pepaismetha' indicates a state of being persuaded or convinced. 'Peri humon' means 'about you'. 'Agapetoi' is a term of endearment meaning 'beloved'. 'Ta kreissona' refers to things that are superior or more excellent. 'Echomena' indicates things that hold or possess. 'Soterias' means 'salvation'. 'Ei kai houtos laloumen' means 'even if we speak thus'.
[HEB.6.10] For God is not unjust to forget the work of you all and the love which you all have shown toward the name of Him, having served the holy ones and continuing to serve. [§]
hoo gar adikos ho theos epilathesthai tou ergou humon kai tes agapes hes enedeixasthe eis to onoma autou, diakonantes tois hagiois kai diakonountes.
This verse originates from the New Testament (Hebrews 6:10). It states that God is not unjust to forget the work and love that believers have demonstrated in His name, as they have served the holy ones and continue to serve. 'Theos' is the Greek word for 'God'.
[HEB.6.11] We desire that each of you demonstrate the same eagerness toward the full assurance of the hope until the end. [§]
epithumoumen de hekastos humon ten auten endeiknusthai spouden pros ten plerophorian tes elpidos achri telous
This verse expresses a desire for all believers to demonstrate the same eagerness towards the full assurance of hope until the end. 'Epithumoumen' is the first-person plural present active indicative of 'epithumeo', meaning 'we desire'. 'Hekastos humon' means 'each of you'. 'Ten auten spouden' refers to 'the same eagerness'. 'Pros ten plerophorian' indicates 'towards the full assurance'. 'Tes elpidos' is 'of hope', and 'achri telous' means 'until the end'.
[HEB.6.12] That you may not become sluggish, but instead be imitators of those who inherit the promises through faith and endurance. [§]
hina mee nothroi genesthai, mimētai de tōn dia pisteōs kai makrothymias klēronomountōn tas epangelias.
This verse urges believers not to be sluggish, but to emulate those who inherit the promises through faith and endurance. "Hina" means 'that' or 'in order that'. "Nōthroi" means 'sluggish'. "Genesthai" means 'to become'. "Mimētai" means 'imitators'. "De" is a conjunction meaning 'but' or 'and'. "Diā" means 'through'. "Pisteōs" means 'of faith'. "Makrothymias" means 'of endurance'. "Klēronomountōn" means 'inheriting'. "Tas epangelias" means 'the promises'.
[HEB.6.13] For when God promised to Abraham, because God did not have anyone greater to swear by, God swore by himself. [§]
To gar Abraam epangellamenos ho theos, epei kat'ouden eichen meizonos omosai, homethen kath' heautou
This verse speaks of God making a promise to Abraham. It specifically notes that God swore by himself because there was no one greater to swear by. The original Greek uses 'theos' which refers to God. 'Abraam' is the Greek rendering of Abraham. 'Epangellamenos' means having promised. 'Omosai' relates to swearing an oath. 'Kath' heautou' means 'by himself'.
[HEB.6.14] Saying, "If indeed I bless, I will bless you, and if I multiply, I will multiply you." [§]
legon ei men eulogon eulogeso se kai plethunon plethuno se
This verse is from the Septuagint, the Greek translation of the Hebrew Bible. It represents a divine promise. "legon" means "saying". "ei men" means "if indeed". "eulogon" comes from the root "eulogeo" meaning "to bless". "eulogeso" means "I will bless". "se" means "you". "kai" means "and". "plethunon" comes from "plethuno" meaning "to multiply" or "increase". "plethuno" means "I will multiply" or "I will increase". The verse is a repetition, emphasizing the promise of both blessing and multiplication.
[HEB.6.15] And thus, having been long-suffering, attained the promise. [§]
kai houtos makrothumesas epetychen tes epangelias
This verse originates from the Septuagint, the Greek translation of the Hebrew scriptures. 'kai' means 'and'. 'houtos' means 'thus' or 'in this way'. 'makrothumesas' is a participle meaning 'having been long-suffering'. 'epetychen' means 'attained' or 'reached'. 'tes epangelias' is 'of the promise'. Since this originates in the Greek translation of the Hebrew scriptures, there is no direct equivalent to the names of God as would be found in the Hebrew text. We will focus on a literal translation of the words.
[HEB.6.16] For people swear by what is greater than themselves, and an oath serves as the ultimate resolution to all disputes, providing confirmation. [§]
anthropoi gar kata tou meizonos omnuouisin, kai pasēs autois antilogias peras eis bebaiōsin ho horkos
This verse discusses the practice of people swearing oaths by something greater than themselves. The author argues that an oath serves as the ultimate resolution to any dispute, providing certainty. "anthropoi" means people. "gar" means for, because. "kata" means against or according to. "tou meizonos" means the greater. "omnuouisin" means they swear. "kai" means and. "pasēs" means all. "autois" means to them. "antilogias" means disputes. "peras" means end, limit. "eis" means into, for. "bebaiōsin" means confirmation, certainty. "ho horkos" means the oath.
[HEB.6.17] In whom, desiring more to demonstrate to the inheritors of the promise the unchangeable nature of God’s plan, God acted as a mediator through an oath. [§]
en hoo perissoteron voulomenos ho theos epideixai tois kleronomois tes epangelias to ametatheton tes boules autou emesiteusen horko
This verse discusses God desiring to demonstrate more clearly to the inheritors of the promise the unchangeableness of God's plan. It states that God acted as a mediator through an oath. 'Theos' is a common Greek word for 'God'.
[HEB.6.18] That through two things that cannot be changed, in which it is impossible for God to lie, we may have a strong encouragement, those who have fled for refuge, to strongly hold onto the hope that is set before us. [§]
hina dia duo pragmaton ametatheton, en hois adynaton pseusasthai ton theon, ischuran paraklesin echomen hoi kataφυgonτες kratēsai tēs prokeimenēs elpidos
This verse discusses having a strong encouragement through two unchanging things, in which it is impossible for God to lie, so that we who have fled for refuge may strongly hold onto the hope set before us. The verse focuses on the unwavering nature of God’s promises as a source of hope and encouragement for believers.
[HEB.6.19] Which as an anchor we have of the souls, safe also and certain and entering into the inner part of the veil. [§]
hayn hos ankyran echomen tees psuchees asphalees te kai bebaián kai eisérchomenen eis to esóteron tou katapetásmatos
This verse uses several words that need careful consideration for a literal translation. “hayn” is a relative pronoun meaning “which”. “hos” is a preposition indicating manner or as. “ankyran” means anchor. “echomen” is the first person plural present active indicative of “echo”, meaning “we have”. “tees psuchees” is the genitive plural of “psuche”, meaning “of the souls”. “asphalees” means safe. “te” is a particle often meaning “and” or “also”. “kai” means “and”. “bebaián” is an accusative singular adjective meaning certain or firm. “eisérchomenen” is a present middle participle meaning entering. “eis” is a preposition meaning into. “to esóteron” is neuter accusative singular meaning the inner part. “tou katapetásmatos” is the genitive singular of “katapétasma” meaning of the veil.
[HEB.6.20] Where Jesus entered as a forerunner for us, becoming a chief priest according to the order of Melchisedek for eternity. [§]
hopou prodromos hyper hemon eiselthen Iesous, kata ten taxin Melchisedek archiereus genomenos eis ton aiona.
This verse describes Jesus as a forerunner who has entered, according to the order of Melchisedek, becoming a chief priest for eternity. The names within the verse are not names of God, but names of people or titles. Therefore, they are translated directly without alteration. The phrase "according to the order" denotes alignment with the established pattern or structure.
HEB.7
[HEB.7.1] For this Melchizedek was king of Salem and priest of the God Most High. He met Abraham as he was returning from the defeat of the kings, and he blessed him. [§]
Houtos gar ho Melchisedek, basileus Salem, hiereus tou theou tou hypsistou, ho synantēsas Abraam hypostrephonti apo tēs kopes tōn basileōn kai eulēgās auton.
This verse introduces Melchizedek, king of Salem, and priest of the Most High God, who met Abraham returning from the defeat of kings and blessed him. The names and titles are descriptive, and the verse simply states facts about Melchizedek’s encounter with Abraham. 'Melchisedek' likely means 'my king is righteous'. 'Salem' is likely a reference to Jerusalem. 'Hypsistos' refers to the Most High God, indicating a deity above all others. 'Kopes' refers to a struggle or hardship.
[HEB.7.2] And Abraham apportioned a tenth of everything to him, first being interpreted as king of righteousness, and then also king of Salem, which is king of peace. [§]
ho kai dekaten apo panton emerisen Abraam, proton men hermeneuomenos basileus dikaiosunes epeita de kai basileus Salem, ho estin basileus eirenes
This verse refers to Abraham giving a tenth of all he had to Melchizedek. It describes Melchizedek first as 'king of righteousness' and then as 'king of Salem,' which is explained to mean 'king of peace.' The original text uses titles and interpretations of names rather than direct statements about the individual.
[HEB.7.3] Fatherless, motherless, without a family history, neither having a beginning of days nor an end of life, but made similar to the son of God, remains a priest into the unending future. [§]
ah-pah-tor ah-mee-tor ah-gen-eh-ah-loh-geh-tos, mee-teh ah-rkhay hn-meh-ron mee-teh zoh-ays teh-los eh-khon, ah-foh-moi-o-meh-nos deh toh hui-oh toh the-oo, mei-nei hee-eh-reus eis toh dee-ee-neh-kes.
This verse describes a figure without a father or mother, without genealogy, without beginning of days or end of life, and made similar to the son of God, remaining a priest forever. The original language is Koine Greek. I'm translating based on the literal meanings of the terms, prioritizing accuracy over traditional theological interpretation. The verse is describing someone (or something) uniquely positioned as a priest due to their unusual origins.
[HEB.7.4] Consider, then, how great this one is, to whom Abraham also gave a tenth of the firstfruits, the patriarch. [§]
Theoreite de pelikos houtos, choi [kai] dekaten Abraam edoken ek ton akrothinian ho patriarkhes.
This verse references Abraham giving a tenth to someone. The verse is discussing the greatness of Melchizedek, a priest of God Most High. The original text refers to Melchizedek as receiving tithes from Abraham. 'Pelikos' means 'how great'. 'Dekaten' means 'a tenth'. 'Akrothinian' refers to firstfruits. 'Patriarkhes' means patriarch.
[HEB.7.5] And some, receiving the priesthood from the sons of Levi, have a command to tithe the people according to the law, that is, their brothers, even though they have come forth from the loins of Abraham. [§]
kai hoi men ek ton huion Levi ten hierateian lambanontes entolen echousin apodekaotoun ton laon kata ton nomon, tout' estin tous adelphous autōn, kaiper exeleluthotas ek tēs osphuos Abraam
This verse describes the Levites receiving the priesthood and having a command to take a tenth from the people according to the law. This tenth is from their brothers, even though they came from the loins of Abraham.
[HEB.7.6] And the one not reckoned among them, Abraham, and the one holding the promises, God blessed. [§]
ho de me genealogoumenos ex autōn dedekatōken Abraam kai ton echonta tas epangelias eulōgēken
This verse discusses Abraham being counted as righteous and blessed due to the promises he held. The term 'genealogoumenos' refers to being reckoned or counted in a lineage, and is used here in a theological sense of being accounted righteous. The verse states that Abraham was reckoned, and the one holding the promises was blessed.
[HEB.7.7] Without any contradiction, the lesser is blessed by the greater. [§]
choris de pasēs antilogias to elatton hypo tou kreittonos eulogetai
This verse discusses the principle of the lesser being blessed by the greater, without contradiction. 'Choris' means without. 'De' is a conjunction meaning 'and' or 'but'. 'Pasēs antilogias' means 'all contradiction'. 'To elatton' refers to the lesser thing or person. 'Hypo' means 'by' or 'under'. 'Tou kreittonos' means 'the greater'. 'Eulogetai' means 'is blessed'.
[HEB.7.8] And here indeed, people give tenths even while dying, but there one is testifying that he lives. [§]
kai hode men dekatas apothneskontes anthropoi lambanousin, ekei de marturoumenos hoti zei.
This verse describes people giving a tenth even in the face of death, while elsewhere someone testifies to life. The verse speaks of a contrast between earthly giving and a testimony about life. 'dekatas' is plural, referring to tenths or tithes. 'apothneskontes' means 'dying' or 'being near death'. 'marturoumenos' is a present participle meaning 'testifying'. 'zei' means 'lives'.
[HEB.7.9] And as a manner of speaking, Abraham and Levi, who were receiving the tenth, themselves became the tenth. [§]
kai hos epōs eipein, di’ Abraam kai Leui ho dekátas lambánōn dedekátōtai
This verse discusses the giving of tithes. It states, in effect, that Abraham and Levi, who received tithes, were themselves tithed through Melchizedek. The original text uses proper names and a construction indicating a reciprocal action, namely, being tithed in the same manner as they received tithes.
[HEB.7.10] For still, he was in the loins of the father when Melchizedek met him. [§]
eti gar en tee osfuee tou patros een hote suneenthesen autooi Melchisedek.
This verse discusses Melchizedek and his relationship to a father figure. "eti gar" means "for still". "en tee osfuee tou patros" literally means "in the loins of the father". "een hote" means "was when". "suneenthesen autooi" means "met him". "Melchisedek" is a proper noun, a name. This verse seems to be discussing a lineage or ancestral connection.
[HEB.7.11] Now if completeness comes through the Levitical priesthood, because the people were given laws based upon it, what is still the need for another priest to stand up according to the order of Melchizedek and not be said to be according to the order of Aaron? [§]
Ei men oun teleiosis dia tes Leuitikes hierosunes en, ho laos gar ep’ autes nenomothetai, tis eti chreia kata ten taxin Melchisedek heteron anistastai hierea kai ou kata ten taxin Aaron legesthai;
This verse discusses the completeness or perfection achieved through the Levitical priesthood, noting that the people were given laws based on it. It then questions the need for another priest to arise according to the order of Melchizedek, rather than according to the order of Aaron, if perfection was already attained through the Levitical priesthood.
[HEB.7.12] For when the priesthood changes, a change of law necessarily happens. [§]
meta-ti-the-men-es gar tes hier-o-su-nes ex a-na-g-kes kai no-mu me-ta-the-sis gi-ne-tai
This verse discusses a change in the priesthood necessitating a change in the law. 'meta-ti-the-men-es' indicates a change having occurred. 'tes hier-o-su-nes' refers to 'the priesthood'. 'ex a-na-g-kes' means 'from necessity'. 'kai no-mu' means 'and law'. 'me-ta-the-sis' means 'a change' or 'transposition'. 'gi-ne-tai' signifies 'is happening' or 'takes place'.
[HEB.7.13] For it is said concerning these things that he has associated with a different tribe, from which no one has previously associated with the altar. [§]
ef hon gar legetai tauta, phules heteras meteschken, aph hos oudeis prosechken to thysiastirio
This verse discusses someone who has associated with a different tribe, one from which no one has previously associated with the altar. The verse refers to a historical context relating to tribal affiliations and religious practices involving an altar. 'Ef hon' indicates 'on which', 'gar' is 'for', 'legetai' means 'it is said', 'tauta' means 'these things', 'phules heteras' is 'of another tribe', 'meteschken' is 'he participated/associated with', 'aph hos' means 'from which', 'oudeis' means 'no one', 'prosechken' means 'associated/attached', and 'to thysiastirio' means 'with the altar'.
[HEB.7.14] For it is clear that from Judah our Lord has arisen, into which tribe concerning priests Moses spoke nothing. [§]
prodelon gar hoti ex Iouda anatetalken ho kurios hemon, eis hen phulen peri hiereon ouden Moyses elalesen.
This verse originates from the Septuagint, the Greek translation of the Hebrew Bible. "Kurios" is the Greek word for "Lord", which is a standard translation for "Adonai". "Moyses" is simply Moses. The verse states that our Lord comes from Judah, a tribe concerning which Moses spoke nothing regarding priests.
[HEB.7.15] And it is still more evident, if another priest arises according to the likeness of Melchisedek. My king is righteousness. [§]
kai perissoteron eti katadelon esti, ei kata ten homoiosis Melchisedek anistatai hiereus heteros
This verse discusses a priest arising according to the likeness of Melchisedek. "Melchisedek" is a compound name: "Melchi" meaning "my king", and "zedek" meaning "righteousness". Therefore, it literally means "my king is righteousness". The verse implies a comparison to a different priest who arises in a similar manner.
[HEB.7.16] That which came to be not according to a law of fleshly commandment, but according to the power of indestructible life. [§]
hos ou kata nomon entoles sarkinos gegonen alla kata dynamin zoes akatalytou
This verse discusses how something came to be not according to a law of fleshly commandment, but according to the power of indestructible life. 'hos' means 'who' or 'which.' 'ou' is a negation, 'not.' 'kata' means 'according to.' 'nomon' is 'law.' 'entoles' is 'commandment.' 'sarkinos' refers to something of the flesh, 'fleshly.' 'gegonen' means 'came to be.' 'alla' means 'but.' 'dynamin' is 'power.' 'zoes' is 'life.' 'akatalytou' means 'indestructible.'
[HEB.7.17] For it is testified that you are a priest forever, according to the order of Melchisedek. [§]
martureitai gar hotis su hiereus eis ton aiona kata tin taxin Melchisedek.
This verse is from the New Testament, specifically Hebrews 7:17. It states a testimony regarding someone being a priest forever, according to the order of Melchisedek. The names 'God' and 'Lord' do not appear in the original text. 'Melchisedek' is a proper name and will be transliterated. The verse makes a declarative statement; thus, the translation must reflect that.
[HEB.7.18] For the setting aside of a command occurs through the leading of that command, because of its weakness and lack of benefit. [§]
athetesis men gar ginetae proagousas entoles dia to autes asthenes kai anopheles
This verse discusses the nullification or setting aside of a command. 'Athetesis' refers to the act of declaring something invalid. 'Proagousas' indicates a command that is leading or preceding. 'Entoles' is the command itself. 'Dia to autes asthenes' means 'because of its weakness'. 'Anopheles' means 'unprofitable' or 'not beneficial'.
[HEB.7.19] For the Law perfected nothing – but an introduction to a better hope through which we draw near to God. [§]
ouden gar eteleiōsen ho nomos – epeisagōgē de kreittonos elpidos di’ hēs eggizomen tō theō
This verse discusses the incompleteness of the Law and its function as an introduction to a better hope through which we draw near to God. 'Ouden' means 'nothing', 'gar' means 'for', 'eteleiosen' means 'perfected', 'ho nomos' means 'the law', 'de' means 'but', 'epeisagōgē' means 'introduction', 'kreittonos' means 'better', 'elpidos' means 'hope', 'di’ hēs' means 'through which', and 'eggizomen' means 'we draw near' and 'tō theō' means 'to God'.
[HEB.7.20] And to the extent that not without an oath, for some are priests having become without an oath. [§]
kai kath’ hōson ou chōris horkōmosias: hoi men gar chōris horkōmosias eisin hiereis gegonotes
This verse discusses priesthood and oaths. "kai" means "and". "kath’ hōson" means "inasmuch as" or "to the extent that". "ou" is "not". "chōris" means "without". "horkōmosias" relates to an oath or swearing. "hoi men gar" introduces a contrast, meaning "for some". "eisin" is "are". "hiereis" means "priests". "gegonotes" means "having become". The overall meaning is that some priests have come into their position without an oath.
[HEB.7.21] And after the oath, through the one saying to him, the Lord swore and he will not regret it: You are my Lord, a priest forever. [§]
ho de meta horkomosias dia tou legontos pros auton: hometen kurios kai ou metamelēsetai: su hiereus eis ton aiōna.
This verse describes a divine oath. "ho de" means "and the". "meta horkomosias" means "after the oath". "dia tou legontos pros auton" means "through the one saying to him". "hometen kurios" means "the Lord swore". "kai ou metamelēsetai" means "and he will not regret". "su hiereus eis ton aiōna" means "you are a priest forever". Considering the context and that "kurios" is a common translation of Adonai, a literal approach is necessary.
[HEB.7.22] Concerning so much, Jesus has become a guarantor of a better covenant. [§]
kata tosooto [kai] kreittonos diathekes gegonen egguos Iesous
This verse is from the New Testament, specifically Hebrews 8:6. It states that Jesus has become the guarantor of a better covenant. The original verse is in Koine Greek. We are concerned with the names of God implicit in the text, if any. In this case, there are none. The verse speaks about Jesus as the guarantor of a covenant. It does not directly invoke a name for God.
[HEB.7.23] And the many have become priests because death hinders them from continuing. [§]
kai hoi men pleiones eisin gegonotes hiereis dia to thanatoi kolyestai paramenein
This verse discusses priests being prevented from continuing their service due to death. 'Kai' is 'and'. 'Hoi men' indicates 'the many'. 'Pleiones' means 'more' or 'greater in number'. 'Eisin' is 'are'. 'Gegonotes' means 'having become'. 'Hiereis' is 'priests'. 'Dia to' means 'because of'. 'Thanatoi' means 'death'. 'Kolyestai' means 'being hindered'. 'Paramenein' means 'to remain' or 'continue'.
[HEB.7.24] But he, because of his continuing into the age, has an unchangeable priesthood. [§]
ho de dia to menein auton eis ton aiōna aparabaton echei tēn hierōsunēn
This verse is from the New Testament, specifically Hebrews 7:24. It describes the permanence of Jesus' priesthood. 'Ho de' means 'but he'. 'Dia to menein auton' means 'because of his continuing'. 'Eis ton aiōna' means 'into the age'. 'Aparabaton' means 'unchangeable'. 'Echei' means 'has'. 'Tēn hierōsunēn' means 'the priesthood'. The verse speaks of someone possessing a priesthood that continues forever and cannot be transferred.
[HEB.7.25] Therefore, the God is able to fully save those who approach the God through him, always living to intercede on their behalf. [§]
hothen kai sozein eis to panteles dynatai tous prosechomenous di' autou to theos, pantote zon eis to entychein hyper autōn.
This verse describes God's ability to fully save those who come to God through him, always living to intercede for them. 'hothen' means 'therefore'; 'kai' means 'and'; 'sozein' means 'to save'; 'eis to panteles' means 'to the complete'; 'dynatai' means 'is able'; 'tous prosechomenous' means 'those approaching'; 'di' autou' means 'through him'; 'to theos' means 'the God'; 'pantote' means 'always'; 'zon' means 'living'; 'eis to entychein' means 'to intercede'; 'hyper autōn' means 'on their behalf'.
[HEB.7.26] For such a high priest was fitting to us, holy, harmless, unstained, separated from the sinners, and having become higher than the heavens. [§]
toy-oo-toos gar hay-meen kai ep-rep-en ar-kee-er-eus, hos-ee-os a-ka-kos a-mee-an-tos, ke-kho-ree-sme-nos a-po ton ham-ar-to-lon kai hu-psi-lo-te-ros ton oo-ra-non ge-no-men-os
This verse describes the qualities of a high priest. "Toyoutos" means "such". "Gar" means "for". "Haymeen" means "to us". "Eprepén" means "was fitting". "Archieréus" means "high priest". "Hósios" means "holy". "Ákakos" means "harmless" or "blameless". "Amíantos" means "unstained" or "immaculate". "Kechorisménos" means "separated". "Apo ton hamartolón" means "from the sinners". "Hupsioteros ton ouranón" means "higher than the heavens". "Genomenos" means "having become".
[HEB.7.27] He who does not have a daily need, like the chief priests, who previously bring sacrifices concerning their own sins, then those of the people; for he did this once, having offered himself. [§]
hos ouk echei kath' hemeran anagken, hosper hoi archiereis, proteron hyper ton idion hamartion thusias anapherein epeita ton tou laou; touto gar epoiesen ephapax heauton anenengkas.
This verse describes someone who does not need to offer sacrifices daily, unlike the chief priests, who first offer sacrifices for their own sins, and then for those of the people. This person offered a single sacrifice of themself.
[HEB.7.28] For the law appoints people as chief priests who possess weakness, but the word of the oath that came after the law appointed a son perfected for eternity. [§]
ho nomos gar anthropous kathistēsin archiereis echontas astheneian, ho logos de tēs horkōmosias tēs meta ton nomon huion eis ton aiōna tetelēmenon.
This verse discusses the law establishing priests who are subject to weakness, contrasted with a promise made after the law concerning a son perfected for eternity. The original text is in Koine Greek, and the names of God are not present in this verse, so this translation focuses on literal rendering of the words themselves without any religious titles.
HEB.8
[HEB.8.1] And concerning the things being said, we have such a high priest, who sat down at the right hand of the throne of greatness in the heavens. [§]
Kephalion de epi tois legomenois, toiouton echomen archierea, hos ekathisen en dexiai tou thronou tes megalosynes en tois ouraniois
This verse discusses a high priest who has taken a seat at the right hand of the throne of greatness in the heavens. 'Kephalion' means 'chapter' or 'summary'. 'De' is 'and'. 'Epi tois legomenois' means 'concerning the things being said'. 'Toiouton' means 'such a'. 'Archierea' is 'high priest'. 'Hos' is 'who'. 'Ekathisen' means 'sat down'. 'En dexiai' is 'at the right hand'. 'Tou thronou' means 'of the throne'. 'Tes megalosynes' means 'of greatness'. 'En tois ouraniois' means 'in the heavens'.
[HEB.8.2] A servant of the holy ones and of the true tabernacle, which the Lord pitched, not a human being. [§]
ton hagion leitourgos kai tes skenes tes aletheines, he ephexen ho kurios, ouk anthropos.
This verse speaks of someone who serves the holy things and the true tabernacle, which was pitched not by a human being. 'Ton hagion' means 'of the holy ones'. 'Leitourgos' means 'a servant' or 'minister'. 'Tes skenes' means 'of the tabernacle'. 'Tes aletheines' means 'the true one'. 'He ephexen' means 'he pitched'. 'Ho kurios' means 'the Lord'. 'Ouk anthropos' means 'not a human'.
[HEB.8.3] For every high priest is appointed to offer gifts and sacrifices. Therefore, it is necessary to have someone who also offers. [§]
Pas gar archiereus eis to prospherein dora te kai thusias kathistatai. Hoteen anagkaion echein ti kai touton ho prosenegkei.
This verse discusses the necessity of a high priest offering gifts and sacrifices. "Pas" means every. "Gar" is 'for'. "Archiereus" is 'high priest'. "Eis to prospherein" means 'for the offering'. "Dora te kai thusias" means 'gifts and sacrifices'. "Kathistatai" means 'is appointed'. "Hoteen" means 'therefore'. "Anagkaion" means 'necessary'. "Echein ti" means 'to have something'. "Kai touton" means 'and this one'. "Ho prosenegkei" means 'who offers'.
[HEB.8.4] If indeed there was a priest upon the earth, those offering gifts would be doing so according to law. [§]
If indeed there was upon earth, not would there be a priest, being of those offering according to law the gifts.
This verse discusses a hypothetical scenario where a priest already exists on earth offering sacrifices according to the law. The context is a discussion about the priesthood of Jesus and how it differs from the Levitical priesthood. The verse highlights that if priests were already performing sacrifices according to the existing law, there would be no need for another priest. The phrasing is intentionally literal to reflect the original structure of the sentence. The word 'indeed' is included to translate the emphatic nature of the introductory particle.
[HEB.8.5] Those who worship by means of a pattern and shadow of the heavenly things, just as Moses was instructed when about to complete the tent. For, he says, you shall make all things according to the form that was shown to you on the mountain. [§]
hoitines hupodeigmati kai skia latreuousin ton epouranion, kathos kechrematistai Moses mellon epitelin ten skenen; hora gar phesi, poieseis panta kata ton tupon ton deixenta soi en to orei.
This verse describes those who worship through examples and shadows of things in the heavens, as Moses was instructed when preparing to construct the tabernacle. It refers to a divine instruction to Moses to build everything according to a pattern shown to him on the mountain. The verse is discussing the concept of earthly representations of heavenly realities, and how the tabernacle was designed as a copy of a heavenly model.
[HEB.8.6] Now a differing ministry has been obtained, as much as the covenant is superior, which has been enacted upon superior promises. [§]
nun de diaphoroteras tetucheen leitourgias, hosoo kai kreittonos estin diathekes mesites, heetis epi kreittosin epangeliais nenomothetai.
This verse discusses a differing ministry and a superior covenant mediator. The word 'nun' means 'now'. 'Diaphoroteras' indicates 'differing'. 'Tetucheen' refers to 'having obtained'. 'Leitourgias' is 'ministries'. 'Hosoo' is 'as much as'. 'Kreittonos' is 'superior'. 'Estin' means 'is'. 'Diathekes' signifies 'covenant'. 'Mesites' is 'mediator'. 'Heetis' indicates 'which'. 'Epi' means 'upon'. 'Kreittosin' refers to 'superior promises'. 'Epangeliais' signifies 'promises'. 'Nenomothetai' means 'has been enacted'. The overall context is a comparison between an older and a newer covenant, emphasizing the superiority of the latter and the role of the mediator in establishing it.
[HEB.8.7] If the first one was without fault, a second would not be sought. [§]
If, for, the first that one was blameless, not would a second be sought place.
This verse is discussing a first creation and whether a second one would be necessary. The Greek uses conditional phrasing indicating a hypothetical situation. The verse suggests that if the original creation had been perfect, there would have been no need for a second one. The word 'place' here refers to a position or necessity, not a physical location.
[HEB.8.8] For, reproaching them, he says, "Behold, days are coming," says my Lord, "and I will finish making a new covenant with the house of Israel and with the house of Judah." [§]
memphomenos gar autous legei: idou hemerai erchontai, legei kurios, kai sunteleso epi ton oikon Israel kai epi ton oikon Iouda diatheken kainen.
This verse comes from the book of Jeremiah. It describes God speaking and declaring the coming of a new covenant. 'Memphomenos' means 'reproaching' or 'reminding'. 'Kurios' is the Greek translation of 'Adonai' which means 'my Lord'. The verse speaks of days to come when the Lord will make a new covenant with the house of Israel and the house of Judah.
[HEB.8.9] It was not according to the covenant that I made with their ancestors on the day I took hold of their hand to lead them out of the land of Egypt, because they did not remain in my covenant, and I disregarded them, says my Lord. [§]
hoo kata teen dee-ah-the-kayn, hee ep-oi-e-sa tois pa-tra-sin auto-on en hee-me-ra ep-ee-la-vo-me-nou moo te-hees ha-ee-ros auto-on ex-ah-gah-ein auto-oos ek gees Ai-goo-p-too, ho-tee au-toi oook en-eh-main-an en tee dee-ah-the-kay moo, ka-eh-go eh-meh-le-sa auto-on, leh-gei koo-ree-os.
This verse comes from the Septuagint (Greek translation of the Hebrew scriptures). The original Greek uses terminology common to covenant theology. 'Dia-the-kayn' means covenant. 'Koo-ree-os' is a common title for God and can be translated 'Lord'. The verb forms convey past actions and states of being. The verse contrasts a past covenant with the current situation of disobedience.
[HEB.8.10] That this is the covenant, which I will make with the house of Israel after those days, says my Lord; giving my laws into the mind of them, and on the heart of them I will write them, and I will be to them for God, and they will be to me for people. [§]
hoti haute he diatheke, he diathesōmai tō oīkō Israēlmeta tās hēmeras ekeīnas, legei kurios; didōs nomous mou eis tēn dianoian autōn kai epi kardias autōn epigraphō autous, kai esomai autois eis theon, kai autoi esontai moi eis laon.
This verse details the new covenant God will make with the house of Israel. It states that God will put his laws into their minds and write them on their hearts, becoming their God and they becoming his people. 'Hoti' means 'that' or 'because'. 'Haute' means 'this'. 'He diatheke' is 'the covenant'. 'Diathesōmai' means 'I will make'. 'Oīkos Israēl' means 'house of Israel'. 'Kurios' means 'Lord'. 'Nomous' means 'laws'. 'Dianoian' means 'mind'. 'Kardias' means 'heart'. 'Epigraphō' means 'I will write'. 'Theon' means 'God'. 'Laon' means 'people'.
[HEB.8.11] And they will not teach each citizen of theirs, and each citizen will not teach each brother of theirs, saying: Know my Lord, for all will know me from the small among them to the great among them. [§]
kai ou mee didaksosin hekastos ton politen autou kai hekastos ton adelphon autou legon: gnothi ton kurion, hoti pantes eidosousin me apo mikrou heos megalou auton
This verse comes from the Septuagint (a Greek translation of the Hebrew scriptures). It describes a time when everyone will know God. The original Greek uses "kurion", which corresponds to "Adonai" in the Hebrew. Following the directive to translate names of God literally, "kurion" is translated as "my Lord". The verse speaks of each citizen teaching each brother, implying a widespread understanding of God.
[HEB.8.12] Because I will be merciful to their injustices and I will not remember their sins anymore. [§]
hoti hileos esomai tais adikiais autōnkaὶ tōn hamartiōn autōn ou mē mnēsthō eti.
This verse comes from a version of the Old Testament. 'hileos' relates to the root for mercy or grace. 'adikiais' refers to injustices or wrongdoings. 'hamartiōn' signifies sins or errors. 'mnēsthō' means to remember. The verse speaks of a forgiving act and a promise not to remember wrongdoings.
[HEB.8.13] While saying 'new,' the Gods have aged the first. But the aging one and the one becoming old are near destruction. [§]
en toi legein kainēn pepalaikoken tēn prōtēn; to de palaioumenon kai gēriskōn eggus aphanishmou.
This verse discusses the renewal of something old. "en toi legein" indicates 'in the saying' or 'while saying.' "kainēn" means 'new.' "pepalaikoken" means 'has aged' or 'has made old.' "tēn prōtēn" means 'the first.' "to de palaioumenon" means 'but the aging one.' "kai gēriskōn" means 'and becoming old.' "eggus aphanishmou" means 'near destruction.' The verse speaks of making something new by making the old thing old and near its end.
HEB.9
[HEB.9.1] Indeed, the first covenant possessed rights of worship, even the holy cosmic realm. [§]
Eichen men oun [kai] he prote dikaiomata latreias to te hagion kosmikon.
This verse describes the first covenant possessing rights of worship, specifically the holy cosmic realm. "Eichen" signifies 'had' or 'possessed'. "Men" is a particle meaning 'indeed' or 'truly'. "Oun" is a particle indicating a conclusion or inference. "Kai" means 'and'. "He prote" means 'the first'. "Dikaiomata" refers to 'rights' or 'justifications'. "Latreias" relates to 'worship' or 'service'. "To te" means 'the'. "Hagion" signifies 'holy'. "Kosmikon" relates to 'cosmic' or 'worldly'.
[HEB.9.2] For a dwelling was constructed, the first, in which was also the lampstand and the table and the placing of the breads, which is called 'The Holy Place'. [§]
hay-sheh-nah gar kah-teh-skoo-ahs-theh hay pree-tah en hay teh look-nee-ah kai hay trap-eh-zah kai hay proh-theh-sis ton ar-ton, hee-tees leh-geh-tai Hag-ee-ah
This verse describes the first tabernacle, listing the lampstand, table, and showbread as being within it. The term 'Hagia' refers to 'the Holy Place'. I will translate the names and terms literally, maintaining the plural form of 'the Gods' for Elohim where applicable, and using direct equivalents for terms like 'my Lord' for Adonai and 'Yahveh' for YHVH, even if it sounds unconventional in English.
[HEB.9.3] And after the second curtain is the tabernacle being called the Holy Holy. [§]
met-ah deh toh doo-teh-ron ka-tah-pet-as-mah skay-nay hay leg-om-en-ay hah-gee-ah hah-gee-on
This verse describes what is behind the second curtain in the tabernacle, which is called the 'Holy of Holies'. 'meta' means 'after', 'de' is a connective particle, 'to' is 'the', 'deuteron' means 'second', 'katapetasma' means 'curtain', 'skene' means 'tabernacle' or 'tent', 'hay' is 'the', 'legomene' means 'being called', 'Hagia Hagion' is a repetition of 'holy', indicating the most holy place.
[HEB.9.4] Having a golden incense burner and the ark of the covenant completely overlaid with gold, within which was a golden jar holding the manna, and Aaron’s rod that sprouted, as well as the tablets of the covenant. [§]
having a golden incense burner and the ark of the covenant overlaid all around with gold, in which a golden jar containing the manna and Aaron’s rod that budded and the tablets of the covenant
This verse describes the contents of the Ark of the Covenant. It details that the Ark was covered in gold and contained a golden jar with manna, Aaron’s miraculously budding rod, and the stone tablets representing the covenant with God.
[HEB.9.5] And above it, cherubim of glory overshadow the mercy seat, concerning which it is not now to speak in detail. [§]
huperano de autes Cherubin doxias kataskiazonta to hilasterion, peri hon ouk estin nun legein kata meros.
This verse describes cherubim above the mercy seat. “Huprano” means ‘above’. ‘Autes’ means ‘it’ or ‘her’. ‘Cherubin’ is plural for cherub. ‘Doxias’ means ‘glory’. ‘Kataskiazonta’ means ‘overshadowing’. ‘To hilasterion’ means ‘the mercy seat’. ‘Peri hon’ means ‘concerning which’. ‘Ouk estin nun legein’ means ‘it is not now to speak’. ‘Kata meros’ means ‘in detail’ or ‘part by part’.
[HEB.9.6] Now with these things having been prepared, the priests continually enter the first tabernacle performing the worships. [§]
Too-toon deh hoo-tos kah-teh-skoo-ah-smeh-non eis men teen pro-teen skeh-neen dee-ah pan-tos eis-ee-ah-sin hoi hee-er-eis tas lah-trei-as eh-pee-teh-loon-tes
This verse describes priests continually entering the first tabernacle to perform their religious services. The original language uses 'too-toon' to indicate 'these things', and details how these preparations allow priests access to the inner sanctuary for worship. 'Eis' is 'into'. 'Dee-ah' means 'throughout' or 'continually'. 'Hoi hee-er-eis' is 'the priests', and 'tas lah-trei-as' means 'the worships'. 'Epee-teh-loon-tes' means 'performing'.
[HEB.9.7] No divine names present in the text. [§]
N/A
This verse does not contain any names of God (El, Elohim, Adonai, YHVH, etc.). It describes a ritual act performed by the high priest. Therefore, no translation of divine names is possible.
[HEB.9.8] This the Spirit of the holy ones is declaring, that not yet has been revealed the way of the holy ones, still possessing a standing within the first tent. [§]
too-toh deh-loo-on-tos too pneu-ma-tos too ha-gi-ou, mee-po pe-fa-ne-ro-thay tee-n ton ha-gi-on ho-don eh-tee tees pro-tees skee-nees e-kho-ouses sta-sin
This verse speaks of the Holy Spirit revealing that the way of the holy ones had not yet been made manifest, still having a position within the first tabernacle. The original Greek uses terms that reflect a complex understanding of spiritual realities. We will translate the components literally, reflecting the multiple 'holy' elements and the positional aspect of the tabernacle.
[HEB.9.9] This is a parable for the present time, through which gifts and sacrifices are offered, being unable to, according to conscience, perfect the one who worships. [§]
hay-tee-s pa-ra-bo-lay eis ton kai-ron ton en-es-to-ko-ta, kath’ hen do-ra te kai thu-si-ai pros-fe-ron-tai mee du-na-men-ai ka-ta su-nei-di-sin te-lei-o-sai ton la-treu-on-ta
This verse discusses a parable relevant to the present time. It states that gifts and sacrifices offered are incapable of perfecting the worshiper according to conscience. The verse implies that something beyond ritual offerings is needed for true worship.
[HEB.9.10] Only concerning foods and drinks and different baptisms, ordinances of the flesh are impending until a time of correction. [§]
monon epi bromasin kai pomasin kai diaforois baptismois, dikaiomata sarkos mechri kairou diorthoseos epikeimena.
This verse discusses temporary regulations concerning foods, drinks, and various baptisms. It identifies these as 'ordinances of the flesh' that will last only until a time of correction or restoration arrives. The original text indicates these are temporary, physical requirements, not eternally binding spiritual laws.
[HEB.9.11] And Christ, having become a High Priest of the good things that have come into being, through a greater and more perfect tent, not made by hands—that is, not of this creation— [§]
khree-stos deh pa-ra-ge-no-me-nos ar-kee-eh-reus ton ge-no-me-non a-ga-thon dee-a tees may-zo-nos kai te-lee-o-te-ras ske-nees oo khay-ro-poi-ee-too, toot’ es-teen oo tau-tees tees ktee-se-os
This verse describes Christ as a High Priest of the good things that have come into being, associated with a greater and more perfect tent, which is not made by human hands, meaning not of this creation. The verse utilizes a complex grammatical structure common in the original language, emphasizing the superiority of the heavenly realities represented by Christ’s priesthood and the heavenly tent, in contrast to the earthly tabernacle and its priesthood.
[HEB.9.12] And not through the blood of goats and calves, but through his own blood, Yahveh entered the holy places once for all, having found eternal redemption. [§]
oude di' haimatos tragōn kai moschōn dia de tou idiou haimatos eiselthen ephapax eis ta hagias aiōnian lytrosin heuramenos
This verse describes how Yahveh entered the holy places once for all with his own blood, achieving eternal redemption. 'tragōn' means goats and 'moschōn' means calves. 'haimatos' is blood. 'eis ta hagias' means 'into the holy places', and 'aiōnian lytrosin' means 'eternal redemption'.
[HEB.9.13] If the blood of goats and bulls, sprinkled upon those who have been defiled, sanctifies to the cleansing of the body, [§]
If, for, the blood of goats and of bulls and the ashes of a red heifer sprinkling those having been defiled sanctifies to the cleansing of the flesh,
This verse discusses ritual purification in the Old Testament. It references sacrifices of goats and bulls, as well as the use of the ashes of a red heifer, all of which were used in ceremonies intended to cleanse people from ritual impurity. The verse argues that if these physical rituals can cleanse the flesh, how much more effective is a spiritual cleansing. The verse is highly symbolic and relates to atonement and purification.
[HEB.9.14] How much more will the blood of the Messiah, who offered Himself through an eternal spirit as a flawless sacrifice to God, purify our conscience from works that are dead, so that we may worship the living God? [§]
poso mallon to haima tou Christou, hos dia pneumatos aioniou heauton prosenegken amomon to theo, katharizei ten syneidesin hemon apo nekron ergon eis to latreuein theo zonti.
This verse speaks of the surpassing value of the blood of the Messiah, who, through an eternal spirit, offered Himself without blemish to God, which purifies our conscience from dead works so that we may worship the living God. It uses terms common in early Christian writings, reflecting a theological understanding of sacrifice and atonement.
[HEB.9.15] And because of this, a mediator of a new covenant is present, so that, with a death occurring, those who were called may receive the promise of redemption from the transgressions under the first covenant, the inheritance of the age. [§]
Kai dia toutou diathekes kainēs mesitēs estin, hopōs thanatou genomenou eis apolutrōsin tōn epi tē prōtē diathekē parabasēōn tēn epangelian labousin hoi keklēmenoi tēs aiōniou klēronomias.
This verse, from Hebrews 9:15, discusses Jesus as the mediator of a new covenant. It explains that his death provides redemption for those who were called to receive the eternal inheritance, due to the transgressions committed under the first covenant. It's a complex sentence detailing the relationship between the old and new covenants, and the role of Jesus’ sacrifice.
[HEB.9.16] For where a covenant exists, death is a necessity to be borne by the one making the covenant. [§]
Hoo-poo gar di-ah-thee-keh, tha-na-ton a-na-gkeh feh-res-thai too di-ah-theh-men-oo
This verse speaks of where a covenant exists, the necessity of death for the one making the covenant. 'Hoo-poo gar' means 'where for'. 'Di-ah-thee-keh' is 'covenant'. 'Tha-na-ton' is 'death'. 'A-na-gkeh' means 'necessity'. 'Feh-res-thai' means 'to be borne or carried'. 'Too di-ah-theh-men-oo' is 'of the one covenanting'.
[HEB.9.17] For a covenant is certain regarding the dead, since it has no power while the one making the covenant is alive. [§]
dee-ah-thee-kay gar ep-ee nek-roys veh-bye-ah, ep-ee mee-po-teh is-khoo-ee ho-teh zay ho dee-ah-theh-mens.
This verse discusses a covenant, specifically one relating to those who are deceased. It argues that a covenant made by a living person is only valid while that person is still alive. The verse emphasizes the temporal nature of covenants tied to the life of the covenant-maker.
[HEB.9.18] Therefore, not even the first was dedicated without blood. [§]
hothen oude hee protee choris haimatos enkekainistai
This verse comes from Hebrews 9:22. 'Hothen' means 'therefore' or 'from which'. 'Oude' means 'not even'. 'Hee' is 'the'. 'Protee' means 'first'. 'Choris' means 'without'. 'Haimatos' means 'of blood'. 'Enkekainistai' means 'was dedicated' or 'was inaugurated'. The verse speaks of the necessity of blood for the dedication or inauguration of something, especially in a covenantal or religious context.
[HEB.9.19] For when every command according to the law had been spoken by Moses to all the people, having taken the blood of the calves and of the goats with water and scarlet wool and hyssop, he sprinkled both the book and all the people. [§]
lalēthēisēs gar pāsēs entolēs kata ton nomon hypō Mōuseōs panti tō laō, labōn to haima tōn moschōn [kai tōn tragōn] meta hudatos kai eriou kokkinou kai hussōpou auto te to biblion kai panta ton laon errantisen
This verse describes the reading of the entire law according to the law by Moses to all the people. Then, having taken the blood of the calves and goats with water and a scarlet wool and hyssop, he sprinkled both the book and all the people.
[HEB.9.20] Saying, "This is the blood of the covenant which the God commanded to you." [§]
legon tooto to haima tes diathekes hes eneteilato pros humas ho theos
This phrase comes from the account of the Last Supper. It is spoken by Jesus. 'Legon' means 'saying'. 'Tooto' means 'this'. 'Haima' means 'blood'. 'Tes diathekes' means 'of the covenant'. 'Hes' is a relative pronoun meaning 'which'. 'Eneteilato' means 'He commanded'. 'Pros humas' means 'to you'. 'Ho theos' means 'the God'.
[HEB.9.21] And he sprinkled similarly with blood the tent and all the vessels of the service. [§]
kai ten skenen de kai panta ta skeuē tēs leitourgias tō haimati homoios errantisen.
This verse describes the sprinkling of blood, likely in a sacrificial context, onto the tent (or tabernacle) and all the vessels of service. "Skenēn" refers to a tent or dwelling. "Skeuē" signifies vessels or utensils. "Leitourgias" indicates service or worship. "Haimati" means blood. "Homoios" means similarly or likewise. "Errantisen" is a verb meaning to sprinkle.
[HEB.9.22] And nearly everything is purified with blood according to the Law, and without the shedding of blood, forgiveness does not occur. [§]
kai schedon en aimati panta katharizetai kata ton nomon kai choris aimatechusias ou ginetai aphesis
This verse discusses purification through blood and the necessity of bloodshed for forgiveness. The original text uses legal and sacrificial language, emphasizing the atonement offered through the shedding of blood according to the Law.
[HEB.9.23] Necessity therefore requires that the representations of the things in the heavens be purified, but the heavenly things themselves require better sacrifices than these. [§]
Ananke oun ta men hupodeigmata ton en tois ouranois toutois katharizestai, auta de ta epourania kreittosin thusiais para tautas.
This verse comes from Hebrews 9:23. It discusses the necessity of purifying representations of heavenly things, and how heavenly things themselves require better sacrifices than those offered under the old covenant. "Ananke" means necessity. "Hupodeigmata" refers to representations or examples. "Epourania" refers to things that are heavenly. "Kreittosin" means are superior, and "thusiais" means sacrifices. "Para" means compared to.
[HEB.9.24] For Christ did not enter into handmade holy places, copies of the true ones, but into heaven itself, now to appear before the face of God on our behalf. [§]
oo gar eis cheiropoieeta eiselthen hagia Christos, antitupon ton alethinon, all' eis auton ton ouranon, nun emphanisthenai to prosopo tou theou hyper hemon.
This verse discusses Christ’s entrance into the holy places, contrasting handmade sanctuaries with the true heavenly sanctuary, and His appearing before the face of God on our behalf.
'οὐ' (oo) - not, no
'γὰρ' (gar) - for, indeed
'εἰς' (eis) - into
'χειροποίητα' (cheiropoieeta) - handmade, crafted by hands
'εἰσῆλθεν' (eiselthen) - He entered
'ἅγια' (hagia) - holy places, sanctuaries
'Χριστός' (Christos) - Christ
'ἀντίτυπα' (antitupon) - copies, representations
'τῶν' (ton) - of the
'ἀληθινῶν' (alethinon) - true ones, the real things
'ἀλλ’' (all') - but
'εἰς' (eis) - into
'αὐτὸν' (auton) - Himself, the
'τὸν' (ton) - the
'οὐρανόν' (ouranon) - heaven
'νῦν' (nun) - now
'ἐμφανισθῆναι' (emphanisthenai) - to appear
'τῷ' (to) - to the
'προσώπῳ' (prosopo) - face, presence
'τοῦ' (tou) - of the
'θεοῦ' (theou) - God
'ὑπὲρ' (hyper) - on behalf of, for
'ἡμῶν' (hemon) - us
[HEB.9.25] Nor that he should often offer himself, as the high priest enters the holy places yearly with another’s blood. [§]
oude hina pollakis propherei heauton, hosper ho archiereus eiserechetai eis ta hagia kat eniauton en haimati allotrioi
This verse comes from the letter to the Hebrews and discusses the high priest entering the most holy place annually with the blood of another. The verse argues that Christ does not need to repeatedly offer himself as sacrifice, unlike the high priest. The verse uses 'oude' meaning 'nor,' 'hina' meaning 'that,' 'pollakis' meaning 'often,' 'hosper' meaning 'as,' 'archiereus' meaning 'high priest,' 'eiserechetai' meaning 'enters,' 'ta hagia' meaning 'the holy places,' 'kat eniauton' meaning 'yearly,' and 'haimati allotrioi' meaning 'with another's blood'.
[HEB.9.26] Because it was necessary for him to suffer repeatedly from the foundation of the world, now however, once at the completion of the ages, he has been revealed for the abolishment of wrongdoing through his sacrifice. [§]
ep-ei dei au-ton pol-la-kis pa-thein a-po ka-ta-bo-les ko-smou; nu-ni de ha-pak-s ep-i sun-te-lei-a ton ai-on-on eis a-the-ti-sin [tes] ha-mar-ti-as dia tes thu-si-as au-tou pe-pha-ne-ro-tai.
This verse discusses the necessity of suffering for a specific individual, and how that suffering culminates in the abolishment of wrongdoing through a sacrifice. The original text appears to come from a translation of the New Testament. The original Greek is somewhat complex, using constructions that don't directly map to simple English. We are dealing with a concept of repeated suffering leading to a single, final act. 'Abolishment' is used as it's the most accurate English term for 'athetesis' in the given context.
[HEB.9.27] And to the extent that it is appointed to humans once to die, after this comes judgement. [§]
kai kath’ hōson apokeitai tois anthrōpois hapax apothanein, meta de tou touto krisis
This verse discusses the single death appointed to all humans, followed by judgement. 'Kai' means 'and'. 'Kath’ hōson' means 'inasmuch as' or 'to the extent that'. 'Apokeitai' means 'it lies' or 'it is appointed'. 'Tois anthrōpois' means 'to the humans'. 'Hapax' means 'once'. 'Apothanein' means 'to die'. 'Meta' means 'after'. 'De' is a particle often translated as 'and' or 'now'. 'Touto' means 'this'. 'Krisis' means 'judgement'.
[HEB.9.28] Thus also, Christ, having been offered once to bear the sins of many, will appear a second time without sin to those who are awaiting him for salvation. [§]
hoo-toos kai ho Khristos hapax prosenekhtheis eis to pollon anenengein hamartias ek deuterou choris hamartias ophthesetai tois auton apekdechomenois eis soteria
This verse discusses Christ's sacrifice for sins and his future appearance for salvation. "hoo-toos" means 'thus also'. "Khristos" is 'Christ'. "hapax" means 'once'. "prosenekhtheis" is 'having been offered'. "eis to pollon" means 'for many'. "anenengein" means 'to bear'. "hamartias" means 'sins'. "ek deuterou" means 'a second time'. "choris" means 'without'. "ophthesetai" means 'will appear'. "tois auton apekdechomenois" means 'to those who are awaiting him'. "eis soteria" means 'for salvation'.
HEB.10
[HEB.10.1] For the law has a shadow of the good things that are coming, not the actual form of those things, and is offered yearly with the same sacrifices continuously, but is never able to make perfect those who draw near. [§]
Having a shadow, the law of the coming goods, not itself the image of the things, yearly with the same sacrifices which they offer continuously, is never able to perfect those who approach.
This verse speaks of the Law as a foreshadowing of better things to come. The Law's sacrifices, repeated annually, are unable to fully cleanse or perfect those who offer them. The verse uses the metaphor of a 'shadow' to represent the Law's incomplete representation of true goodness. The original text is from the New Testament, specifically Hebrews 10:1.
[HEB.10.2] If they would not cease being offered because still having a conscience of sins, those worshipping, having been cleansed once? [§]
hay-veh keen ock ahn eh-pah-soo-san-toh pros-feh-roh-men-ai dee-ah toh mee-dee-nee-ahn eh-khayn sin-ee-dee-sin hah-mar-tee-ohn toos lah-treh-oo-ohn-tahs hah-pax kekah-tha-ree-smen-ohs?
This verse discusses the ongoing need for offerings if sins are not permanently forgiven. 'Hayveh' represents YHVH, the personal name of God. 'keen ock ahn' indicates a conditional 'if not'. 'eh-pah-soo-san-toh' means 'they would cease'. 'pros-feh-roh-men-ai' means 'being offered'. 'dee-ah toh' means 'because of'. 'mee-dee-nee-ahn' means 'any'. 'eh-khayn' means 'still having'. 'sin-ee-dee-sin' means 'conscience'. 'hah-mar-tee-ohn' means 'of sins'. 'toos lah-treh-oo-ohn-tahs' means 'those worshipping'. 'hah-pax' means 'once'. 'kekah-tha-ree-smen-ohs' means 'having been cleansed'.
[HEB.10.3] But within them, there is a remembering of sins, year after year. [§]
but in them, a remembering of sins, year by year
This verse appears to be discussing a ritual or practice where sins are recalled annually. The original text suggests a yearly remembrance of wrongdoing. "En" refers to "in", "autais" means "them", "anamnesis" is a remembering or recollection, "hamartion" means sins, and "kat" followed by "eniarton" means "year by year". Given the instruction to translate names of God literally, and the lack of any divine names in this verse, a direct, literal rendering focusing on word meaning is most appropriate.
[HEB.10.4] For it is impossible for the blood of bulls and goats to remove sins. [§]
adunaton gar haima taurōn kai tragōn aphairein hamartias
This verse discusses the inadequacy of animal sacrifices to remove sin. "Adunaton" means impossible. "Gar" is a connective meaning "for" or "because". "Haima" means blood. "Taurōn" means bulls. "Kai" means and. "Tragōn" means goats. "Aphairein" means to take away or remove. "Hamartias" means sins.
[HEB.10.5] Therefore, when entering the world, He says, "You did not desire sacrifice and offering, but You prepared a body for me." [§]
dee-oh ei-ser-khom-en-os ei-s ton kos-mon leg-ei: thu-see-an kai pros-for-an ouk ee-the-lees-as, so-ma de ka-tee-r-tee-so-mo-ee
This verse is from the New Testament, specifically Hebrews 10:5. It quotes Psalm 40:6-8. The verse discusses God’s desire for obedience rather than sacrifices. 'Διό' (dee-oh) means 'therefore'. 'εισερχόμενος' (ei-ser-khom-en-os) means 'entering'. 'κόσμον' (kos-mon) means 'the world'. 'λέγει' (leg-ei) means 'says'. 'θυσίαν' (thu-see-an) means 'sacrifice'. 'προσφορὰν' (pros-for-an) means 'offering'. 'οὐκ ἠθέλησας' (ouk ee-the-lees-as) means 'you did not desire'. 'σῶμα' (so-ma) means 'body'. 'κατηρτίσω' (ka-tee-r-tee-so) means 'prepare'. 'μοι' (mo-ee) means 'for me'.
[HEB.10.6] The burnt offerings and concerning sin, the Gods did not find favor. [§]
ho-lo-kau-to-ma-ta kai pe-ri ha-mar-tee-as ouk eu-do-ke-sas
This verse is from the Septuagint (Greek translation of the Hebrew Bible). It discusses offerings that are not pleasing to God. "Holokautomata" refers to burnt offerings, complete offerings. "Peri hamartias" refers to offerings concerning sin. "Ouk eudokesas" is a negative statement indicating something was not pleasing or acceptable.
[HEB.10.7] Then I said, behold I have come. In the scroll of the book it is written concerning me, that the God should do his will. [§]
tote eipon: idou heko, en kephalidi bibliou gegraptai peri emou, tou poiesai ho theos to thelema sou.
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It represents a declaration of willingness to fulfill God's will. The speaker states that their purpose is written about them in the scroll of the book. "Theos" is the Greek word for God.
[HEB.10.8] Speaking of a higher thing, you have not wished for or been pleased with sacrifices and offerings and burnt offerings and concerning sin, which are presented according to law. [§]
anoteron legon hoti thusias kai prosphoras kai holokautomata kai peri hamartias ou ethelesas oude eudokesas, haitines kata nomon prospherontai
This verse discusses offerings and sacrifices. The speaker is stating that God did not desire or delight in sacrifices and offerings presented according to the law. The verse is referencing a higher (anoteron) claim regarding sacrifices.
[HEB.10.9] Then he said, behold, I have come to do the will of God. He abolishes the first, in order to establish the second. [§]
toh-teh ei-reh-ken: ee-doo heh-koh too poi-eh-sai toh theh-lee-mah soo. an-ai-reh-i toh pro-ton hee-nah toh deu-teh-ron stee-seh.
This verse is from the New Testament, specifically Hebrews 10:9. It is a quote from Psalm 40:6-8, referencing the coming of Yahveh to fulfill the will of God. The verse speaks of Yahveh setting aside the first covenant (the law) to establish the second (the new covenant through faith). The names used here are Yahveh, and El. The verse also contains verbs and connecting words that must be translated properly.
[HEB.10.10] In which will we are sanctified through the offering of the body of Jesus Christ once for all. [§]
en ho thelēmati hēgiasmenoi esmen dia tēs prosphorās tou sōmatos Iēsou Christou ephapax.
This verse appears in the New Testament, and is originally written in Koine Greek. 'en ho' means 'in which', 'thelēmati' is the dative singular of 'thelēma', meaning 'will'. 'hēgiasmenoi' is the perfect passive participle of 'hagiazo', meaning 'sanctified' or 'made holy'. 'esmen' is the first-person plural present active indicative of 'eimi', meaning 'we are'. 'dia' means 'through' or 'by means of'. 'tēs prosphorās' is the genitive singular of 'prosphora', meaning 'offering'. 'tou sōmatos' is the genitive singular of 'sōma', meaning 'body'. 'Iēsou Christou' is the genitive singular of the name 'Jesus Christ'. 'ephapax' means 'once for all'.
[HEB.10.11] And every priest stands daily serving and often offering the same sacrifices, which are never able to cleanse sins. [§]
kai pas men hiereus hestekēn kath’ hēmeran leitourgon kai tas autas pollakis prospherōn thusias, haitines oude pote dúnantai perielein hamartias
This verse discusses priests performing repetitive sacrifices that are incapable of removing sins. "Kai" means 'and'. "Pas" means 'every'. "Hiereus" means 'priest'. "Hestekēn" means 'stood'. "Kath’ hēmeran" means 'daily'. "Leitourgon" means 'serving'. "Tas autas" means 'the same'. "Pollakis" means 'often'. "Prospherōn" means 'offering'. "Thusias" means 'sacrifices'. "Haitines" means 'which'. "Oude pote" means 'never'. "Dúnantai" means 'are able'. "Perielein" means 'to cleanse'. "Hamartias" means 'sins'.
[HEB.10.12] But this one having offered one sacrifice for sins, for all time, sat down at the right hand of God. [§]
hoo-tos deh mee-an hoo-per ha-mar-tee-on pros-en-eng-kas thoo-see-an eis to dee-ee-nek-es e-ka-thee-sen en dex-ee-a too the-oo
This verse speaks of a single offering for sins, offered once and for all, and the subsequent seating of the offerer at the right hand of God. The original text is in Koine Greek, and we are translating the names of God literally from their original language equivalents. The word for "God" here is 'theos', which originates from the root word 'theos' or 'deos', and is best translated as 'God'.
[HEB.10.13] Therefore, waiting until the enemies of Yahveh are set as a footstool for the feet of Yahveh. [§]
ho loipon ekdechomenos heos thethosin hoi echthroi autou hypopodion ton podon autou
This verse discusses waiting until God’s enemies are made a footstool for God’s feet. ‘Loinpon’ means ‘the remaining’ or ‘hereafter’. ‘Ekdechomenos’ means ‘waiting’. ‘Heos’ means ‘until’. ‘Thethosin’ means ‘are set’ or ‘are placed’. ‘Echthroi’ means ‘enemies’. ‘Hypopodion’ means ‘footstool’. ‘Ton podon’ means ‘of the feet’.
[HEB.10.14] For by one offering, the Gods have perfected for all time those being made holy. [§]
mia gar prosphora tetelēken eis to diēnekes tous hagiazomenous.
This verse comes from the New Testament, specifically Hebrews 10:10. It discusses the finality of Christ's sacrifice. 'Mia' means 'one'. 'Gar' is a particle meaning 'for'. 'Prosphora' refers to an offering, specifically a gift or sacrifice. 'Tetelēken' is a perfect tense verb meaning 'has perfected' or 'has completed'. 'Eis to diēnekes' means 'into the forever' or 'to eternity'. 'Tous hagiazomenous' means 'those being sanctified' or 'those being made holy'.
[HEB.10.15] And the spirit, the holy one, bears witness to us, for having spoken. [§]
Mar-too-ree deh he-meen kai to pneu-ma to ha-gee-on; met-ah gar to ei-ray-ken-ai.
This verse is from the Greek text. "Mar-too-ree" is a form of the verb to bear witness. "deh" is an enclitic particle used for emphasis. "he-meen" is "to us". "kai" is "and". "to pneu-ma" is "the spirit". "to ha-gee-on" is "the holy". "met-ah" is "after". "gar" is "for". "to ei-ray-ken-ai" is "having spoken". Given the request for literal translation of divine names, there are none present in this verse.
[HEB.10.16] This is the covenant that the Gods will establish with them after those days, says my Lord, giving my laws upon the hearts of them and upon their understanding will the Gods write them. [§]
haūtē hē diathēkē hēn diathēsomai pros autous meta tas hēmeras ekeīnas, legei kurios, didous nomous mou epi kardias auton kai epi ten dianoian auton epigrapho autous.
This verse describes a covenant God will make with people after a certain time. It speaks of God placing God’s laws directly into their hearts and minds, writing them there. ̄ indicates a long vowel sound. This verse comes from the Septuagint, the Greek translation of the Hebrew scriptures.
[HEB.10.17] And their sins and their lawlessness, I will not remember anymore. [§]
kai ton hamartion auton kai ton anomion auton ou me mnesthēsomai eti.
This verse is from the Septuagint (Greek translation of the Hebrew Bible). The verse speaks of God not remembering sins and lawlessness anymore. "kai" means and. "ton" is a definite article meaning "the". "hamartion" means sins. "auton" is a pronoun meaning "their". "anomion" means lawlessness or iniquity. "ou me" is a double negative, meaning "not". "mnesthēsomai" means I will remember. "eti" means anymore or again.
[HEB.10.18] Now where there is forgiveness of these things, there is no longer an offering concerning sin. [§]
hoo poo deh afesis too toon, oo keh tee prosfora peri hamartias
This verse comes from a translation of the New Testament, specifically Hebrews 10:18. It discusses the completion of forgiveness through sacrifice. The verse speaks of where forgiveness of these things exists, there is no longer an offering concerning sin. The original text references 'these things' which likely refers to sins. 'Prosfora' means offering, and 'peri hamartias' relates to concerns of sin.
[HEB.10.19] Therefore, brothers, having confidence for entrance into the holy ones in the blood of Jesus. [§]
Ekhontes oun, adelphoi, parrhesia eis ten eisodon ton hagion en to haimati Iesou
This verse comes from the New Testament, specifically Ephesians. The original text is Koine Greek. 'Ekhontes' means 'having'. 'Oun' is a connective particle, best translated as 'therefore' or 'so'. 'Adelphoi' means 'brothers'. 'Parrhesia' denotes boldness or confidence. 'Eis' is a preposition meaning 'into'. 'Ten eisodon' means 'the entrance'. 'Ton hagion' means 'of the holy ones'. 'En' means 'in'. 'To haimati' means 'the blood'. 'Iesou' is 'of Jesus'.
[HEB.10.20] Which inaugurated for us a new and living way through the veil, that is, of the flesh of him. [§]
hayn enekainisen hemin hodon prosphaton kai zosan dia tou kata petasmatos, tout’ estin tes sarkos autou
This verse discusses a new and living way opened for us through the veil, which is identified as the flesh of a divine being. 'hayn' is a feminine singular pronoun meaning 'which'. 'enekainisen' means 'inaugurated' or 'opened'. 'hemin' means 'to us'. 'hodon' means 'way'. 'prosphaton' means 'new' or 'recent'. 'kai' means 'and'. 'zosan' means 'living'. 'dia' means 'through'. 'tou' is the definite article 'the'. 'katapetasmatos' refers to a 'veil'. 'tout’ estin' means 'that is'. 'tes sarkos autou' means 'of the flesh of him/it'.
[HEB.10.21] And a great priest relating to the house of the God. [§]
kai hierea megan epi ton oikon tou theou
This verse comes from a Greek text and refers to a great priest relating to the house of God. "Kai" means "and". "Hierea" is a form of "hiereus" meaning priest. "Megan" means great. "Epi" means upon or relating to. "Ton oikon" means the house. "Tou theou" means of the God.
[HEB.10.22] We approach with a true heart, in the fullness of faith, having hearts sprinkled from a bad conscience and bodies washed with pure water. [§]
pros-er-kho-men-tha met-a a-lee-thee-nees kar-dee-as en plee-ro-for-ee-a pee-steos rhe-ran-tis-men-oi tas kar-dee-as a-po syn-ee-dee-seos po-nee-ras kai le-lou-smen-oi to so-ma hu-da-ti ka-tha-ro
This verse speaks of approaching with a true heart, in the fullness of faith, having hearts sprinkled to cleanse from a bad conscience and bodies washed with pure water. The original language uses descriptive verbs related to purification and approach. The phrase 'true heart' refers to sincerity and genuineness. The 'fullness of faith' refers to complete conviction. Sprinkling of the heart implies ceremonial cleansing and removal of guilt. Washing the body signifies external purification.
[HEB.10.23] We are holding to the confession of the hope unwavering, for faithful is the one who promised. [§]
kah-teh-ho-men ten ho-mo-lo-gee-an tes el-pee-dos ak-lee-neh, pis-tos gar ho ep-ang-ei-la-men-os
This verse uses several terms that require literal translation. "κατέχωμεν" means "we are holding". "ὁμολογίαν" means "a confession". "τῆς ἐλπίδος" means "of the hope". "ἀκλινῆ" means "unwavering". "πιστὸς" means "faithful". "γὰρ" means "for". "ὁ ἐπαγγειλάμενος" means "the one who promised". It's a statement about maintaining a firm confession of hope because the one who promised is faithful.
[HEB.10.24] And let us fully understand one another for a stimulus to love and of good works. [§]
kai katanoomen allelous eis paroxusmon agapes kai kalon ergōn
This verse comes from a Greek New Testament text. 'Kai' means 'and'. 'Katanoomen' is the present active indicative first-person plural of 'katanoeo', meaning 'to understand fully'. 'Allelous' means 'one another'. 'Eis' means 'to' or 'into'. 'Paroxusmon' is a noun referring to a stimulus or urging towards something. In this context, it's an urging or stimulus towards love. 'Agapes' is a form of love, often translated as 'love'. 'Kai' again means 'and'. 'Kalōn' is the genitive plural of 'kalos', meaning 'good' or 'beautiful'. 'Ergōn' is the genitive plural of 'ergon', meaning 'work' or 'deeds'. The genitive case here signifies possession or relationship; thus 'of good works'.
[HEB.10.25] Do not abandon the gathering of yourselves, as is the custom of some, but instead encourage one another, and all the more so as you see the day drawing near. [§]
may en-gah-tah-lay-pon-tes teen eh-pee-soon-ah-goh-gen hef-toh-toon, kah-thos eh-thos tee-seen, ah-lah pah-rah-kah-loo-on-tes, kah-ee toh-soo-toh mah-lon os-oh bleh-peh-teh eng-gee-zoo-san teen hay-meh-ran.
This verse instructs believers not to abandon the gathering of themselves, as is the custom of some, but rather to encourage one another, all the more as they see the day approaching. The verse uses a negative imperative ('do not abandon') and emphasizes increased encouragement as the 'day' draws near. The 'day' in this context typically refers to the return of Yahveh or the final judgment.
[HEB.10.26] For when we sin willingly, after receiving the knowledge of the truth, there no longer remains a sacrifice concerning sins. [§]
hekousios gar hamartanonton hemon meta to labein ten epignosin tes aletheias, ouketi peri hamartion apoleipecai thusia
This verse discusses the situation of people who willingly sin after receiving knowledge of the truth. It states that for those who do so, there remains no sacrifice for sins. The verse originates from a letter attributed to a follower of Yeshua of Nazareth.
[HEB.10.27] A terrifying revelation of judgment and zealous fire will consume the opponents. [§]
phobera de tis ekdoche kriseos kai pyr zelos esthiein mellontos tous hyperenantious
This verse describes a terrifying revelation of judgment and zealous fire that will consume the opponents. 'phobera' means terrifying. 'ekdoche' signifies a revelation or manifestation. 'kriseos' denotes judgment. 'pyr' is fire. 'zelos' represents zeal or fervent desire. 'esthiein' means to eat or consume. 'mellontos' indicates future tense. 'hyperenantious' refers to opponents or adversaries.
[HEB.10.28] Whoever rejects the law of Moses without mercy will die upon the testimony of two or three witnesses. [§]
athetees tis nomon Moyses horis oiktirmoen epi dusi ein trisin martusin apothneskei
This verse describes the punishment for violating the law of Moses without mercy. 'Athetees' refers to someone who has rejected or set aside the law. 'Nomos Moyses' means the law of Moses. 'Horis oiktirmoen' means without mercy. 'Epi dusi ein trisin martusin' indicates 'upon two or three witnesses'. 'Apothneskei' means 'dies'. The verse states that someone who rejects the law of Moses without mercy will be put to death based on the testimony of two or three witnesses.
[HEB.10.29] How much worse punishment do you think awaits the one who has trampled the son of God underfoot and considered the blood of the covenant as common, in which he was sanctified, and who has insulted the spirit of grace? [§]
poso dokeite cheironos axiothesetai timorias ho ton huion tou theou katapatēsas kai to haima tēs diathēkēs koinon hēgēsamenos, en hō hēgiasthē, kai to pneuma tēs charitos enubrisas;
This verse discusses the severity of punishment for those who reject the son of God and treat the covenant blood as something common. It emphasizes the desecration of a sacred relationship and the offense against divine grace. Each word is translated directly and literally. "Theos" is translated as "God". "Huion" as "son". "Haima" as "blood". "Diathēkēs" as "of the covenant". "Pneuma" as "spirit". "Charitos" as "of grace". "Enubrisas" as "you have insulted".
[HEB.10.30] For we know the one who said, "Vengeance is mine, I will repay." And again, my Lord will judge his people. [§]
oi-da-men gar ton ei-pon-ta; e-moi ek-di-ki-sis, e-go an-ta-po-do-so. kai pa-lin; kri-nei ku-ri-os ton la-on au-tou.
This verse contains several key terms. "ton ei-pon-ta" means "the one who said". "ekdikeesis" means "vengeance" or "retribution". "antapodoso" means "I will repay". "kurios" means "Lord". "laos" means "people". This verse is a statement of divine justice and retribution, declaring that God will repay and judge his people.
[HEB.10.31] It is terrifying to fall into the hands of the living God. [§]
phoberon to empesein eis cheiras theou zontos
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. The words represent a sentiment expressed in several places in the Hebrew Bible. 'phoberon' means 'terrifying'. 'to empesein' means 'to fall'. 'eis cheiras' means 'into hands'. 'theou' is 'of God'. 'zontos' means 'living'. Therefore, the verse describes the terror of falling into the hands of the living God.
[HEB.10.32] And remember the former days, in which having been enlightened you endured much struggle of sufferings. [§]
Anamimneshete de tas proteron hemeras, en hais photisthentes pollen athlesin hypemeinate pathematon.
This verse comes from a Greek text. 'Anamimneshete' means 'remember'. 'De' is a conjunction meaning 'and' or 'but'. 'Tas proteron hemeras' means 'the former days'. 'En hais' means 'in which'. 'Photisthentes' means 'having been enlightened'. 'Pollen athlesin' means 'much struggle'. 'Hypemeinate' means 'you endured'. 'Pathematon' means 'of sufferings'. The verse is an exhortation to remember past difficulties and endurance.
[HEB.10.33] Concerning this, while being made a spectacle of through insults and pressures, we also became partakers with those living in such a manner. [§]
tou-to men onei-dis-mois te kai thli-pse-sin the-a-tri-zo-men-oi, tou-to de koi-no-noi ton houtos an-a-stre-fo-men-on gen-e-then-tes.
This verse describes enduring insults and afflictions, and becoming partakers of the manner of life of those who inflict them. 'Tou-to' means 'this'. 'Oneidismois' refers to insults or reproaches. 'Thlipse-sin' refers to afflictions or pressures. 'Thea-tri-zo-men-oi' suggests being made a spectacle of. 'Koi-no-noi' means partakers or sharers. 'Houtos anastrephomenon' describes those living in a certain manner, and 'genethentes' indicates having become.
[HEB.10.34] And indeed, you sympathized with those in bonds, and you received with joy the plundering of your possessions, knowing that you yourselves have a better existence and a lasting one. [§]
kai gar tois desmiois sunepathasate kai ten harpagen ton hyparchonton hymon meta charas prosedechasthe ginoskonta echein heautous kreittona hyparxin kai menousan
This verse refers to those who rejoiced in suffering alongside imprisoned believers, knowing they possessed a superior and lasting inheritance. The original language is Koine Greek, but the request asks for a translation of the *names* of God, so this question is a bit of a trick. There are no names of God in this verse. The verse speaks of believers and their faith.
[HEB.10.35] Therefore, do not cast away your boldness, which possesses a great recompense. [§]
mee apo-ba-lee-teh oon tayn pa-rray-see-ahn hoo-mon hay-tees eh-khee meg-a-layn mis-thap-o-do-see-ahn
This verse comes from a non-Biblical text, specifically from a letter written by Paul to the Hebrews. The Greek word 'parrhesia' (παρρησία) means 'boldness' or 'frankness'. 'Misthapodosia' (μισθαποδοσία) means 'reward' or 'recompense'. The verse is a command not to discard the boldness one possesses, because a great reward awaits it.
[HEB.10.36] For you have need of endurance, so that having done the will of God, you may receive the promise. [§]
hupo-mon-es gar ech-te chre-ian hina to the-le-ma tou the-ou poi-e-san-tes ko-mi-se-the ten ep-ang-el-ian.
This verse discusses the need for endurance to fulfill God’s will and receive the promise. The original text uses 'theos' which is simply 'God'.
[HEB.10.37] For it is still a little while, a little while longer, the one who is coming will come and will not be delayed. [§]
eti gar mikron hōson hōson, ho erchomenos hēxei kai ou chronisei
This verse, from Revelation, uses repetition for emphasis. 'Hōson hōson' means 'little by little' or 'soon, soon'. It expresses that the event is imminent. 'Ho erchomenos' literally means 'the coming one'. 'Chronisei' is a form of 'chronizo' meaning 'to delay'. Therefore, the verse states that the coming one will arrive and will not delay.
[HEB.10.38] But the righteous of mine will live from faith, and if he retreats, my soul does not approve in him. [§]
ho de dikaioos mou ek pisteos zeesetai, kai ean uposteelhetai, ouk eudokei hee psukhee mou en auto
This verse comes from the Septuagint translation of the Hebrew Bible, specifically Habakkuk 2:4. It speaks of the righteous living by faith. 'Dikaioos' means 'righteous', 'ek pisteos' is 'from faith', 'zeeseetai' is 'will live', 'ean' is 'if', 'uposteelhetai' is 'he retreats', 'ouk eudokei' means 'does not approve', 'hee psukhee mou' is 'my soul', and 'en auto' is 'in him'. The verse describes a righteous person sustained by faith and God's displeasure if that person abandons their faith.
[HEB.10.39] We are not under a condition for destruction, but for acquiring the soul through faith. [§]
hay-mees deh oouk es-men hoo-pos-to-lees eis ah-po-lei-an al-lah pis-te-os eis pe-ree-poi-e-seen psoo-khees
This verse discusses not being destined for destruction, but rather for salvation through faith. 'hay-mees' means 'we'. 'de' is a connecting particle, similar to 'and' or 'but'. 'ouk es-men' is a negative statement meaning 'we are not'. 'hoo-pos-to-lees' refers to a state of being under or subject to something – here, something negative like destruction. 'eis' means 'into' or 'for'. 'ah-po-lei-an' signifies destruction or ruin. 'al-lah' means 'but'. 'pis-te-os' means 'faith'. 'pe-ree-poi-e-seen' means 'acquiring' or 'saving'. 'psoo-khees' means 'soul'.
HEB.11
[HEB.11.1] Now, faith is the substance of things hoped for, and the proof of things not being seen. [§]
Es-teen deh pis-tees el-pee-zo-men-on hoo-pos-tas-is, prag-ma-ton el-eng-chos oo boo blep-o-men-on.
This verse describes faith as the substance of things hoped for, and the proof of things not seen. "Es-teen" means 'is'. "Deh" is a connecting particle, similar to 'and'. "Pis-tees" means 'faith'. "El-pee-zo-men-on" means 'of those hoping'. "Hoo-pos-tas-is" means 'substance' or 'understance'. "Prag-ma-ton" means 'of things'. "El-eng-chos" means 'proof' or 'conviction'. "Oo" means 'not'. "Blep-o-men-on" means 'being seen'.
[HEB.11.2] For in this place, the elders bore witness. [§]
en tautē gar emarturēthēsan hoi presbuteroi
This verse is from the Septuagint (Greek translation of the Hebrew scriptures). It states that the elders bore witness in this place. "en" means "in". "tautē" means "this". "gar" is a connecting particle meaning "for" or "indeed". "emarturēthēsan" means "they bore witness" or "they testified". "hoi" is the definite article, meaning "the". "presbuteroi" means "elders".
[HEB.11.3] By faith we understand that the ages were shaped by the word of God, so that what is observed did not come into being from visible things. [§]
pist-ei noo-oo-men kat-er-tis-thai tous ai-o-nas rhe-ma-ti the-ou, eis to mee ek phai-no-me-non to ble-po-me-non gegon-en-ai.
This verse discusses understanding how the ages were shaped by the word of God, not by visible things. "Pistis" means faith or belief. "Noomen" means we understand. "Katerthistai" means were established or shaped. "Aionas" means ages. "Rhema" means a spoken word or utterance. "Theou" is the genitive form of 'theos' meaning 'of God'. "Eis to" means 'to the end that' or 'so that'. "Mee ek" means 'not from'. "Phainomenon" means 'visible things'. "Blepomenon" means 'the seen' or 'what is observed'. "Gegonenai" means 'to have come into being'.
[HEB.11.4] By faith, Abel offered a greater sacrifice than Cain to God, through which it was witnessed that he was righteous, God testifying about his gifts, and through it, having died, he still speaks. [§]
pistis pleiona thusian Abel para Kain proseneken to theoi, di hes emarturethe einai dikaios, marturountos epi tois dorois autou tou theou, kai di autes apothanon eti lalei.
This verse discusses Abel offering a greater sacrifice than Cain to God, and how this offering was witnessed to be righteous. It states God testified to his gifts, and that even in death, he continues to speak. It is important to translate the names of God literally. 'Theos' means 'God'.
[HEB.11.5] By faith, Enoch was translated so that he would not see death, and he was not found because God translated him. For before his translation, it had been testified that he had pleased God. [§]
Pistis Henokh metetethe tou me idein thanaton, kai ouch heurisketo dioti metetheken auton ho theos. pro gar tes metetheseos memarturetai euarestekenai to theo.
This verse speaks of Enoch, who was translated (taken) by God without experiencing death. It emphasizes that before this translation, Enoch had a testimony of pleasing God.
[HEB.11.6] Without faith, it is impossible to be well-pleasing. For it is necessary that the one approaching the Gods believe that the Gods exist and that the Gods become a rewarder to those who seek them. [§]
choris de pisteos adynaton euarestesai; pisteusai gar dei ton prosechomenon to theo hoti esti kai tois ekzetousin auton misthapodotes ginetai.
This verse discusses the necessity of faith in pleasing God. It states that without faith, it is impossible to be well-pleasing to God. The person who approaches the Gods must believe that the Gods exist and that the Gods are a rewarder of those who earnestly seek them.
[HEB.11.7] Having been warned by God through faith, Noah, concerning things not yet visible, with reverence constructed an ark for the salvation of the house of his family, through which he condemned the world, and he became an heir of the righteousness that comes from faith. [§]
Pistis chrematistheis Noe peri ton medepō blepomenon, eulabetheis kateskeuasen kibōton eis sōtērian tou oikou autou di hēs katekrinen ton kosmon, kai tēs kata pistin dikaiosunēs egeneto klēronomos.
This verse speaks of Noah being warned by God about things not yet seen, and as a result of his reverence, he built an ark for the salvation of his household. Through the ark, he condemned the world and became an heir of righteousness through faith. The original text utilizes a variety of words that refer to God, revelation, and righteous living.
[HEB.11.8] By faith, Abraham, being called by the Gods, obeyed to go out to a place which the Gods were about to give to him as an inheritance, and he went out, not knowing where he was going. [§]
pistei kaloumenos Abraam hupēkousen exelthein eis topon hon emellen lambanein eis klēronomian, kai exēlthen mē epistamenos pou erchetai.
This verse describes Abraham's obedience to a call from the Gods. He obeyed and went out to a place that the Gods intended for him to receive as an inheritance, and he departed not knowing where he was going.
[HEB.11.9] By faith, he dwelt as a foreigner in the land of the promise, living in tents with Isaac and Jacob, who are the co-heirs of the same promise. [§]
pistei parōikēsen eis gēn tēs epangelias hōs allotrian en skēnais katoikēsas meta Isaak kai Iakōb tōn συγκληρονόμων tēs epangelias tēs autēs
This verse describes someone dwelling as a foreigner in the promised land, living in tents with Isaac and Jacob, who are co-heirs of the same promise. The verse utilizes the preposition 'eis' meaning 'into' or 'to', and the verb 'parōikēsen', meaning 'dwelt as a foreigner'. The word 'allotrian' means 'foreign', 'strange' or 'alien'. 'Sklēnais' is tents, and 'συγκληρονόμων' means 'co-heirs'.
[HEB.11.10] For he was expecting the city possessing the foundations, of which the Gods are the craftsman and creator. [§]
hek-deh-khay-toh gar teen toos theh-meh-lee-oos eh-khou-san po-leen hays tehkh-nees kai deh-mee-oor-gos ho theos
This verse refers to a city that has foundations, and identifies the builder and creator of that city as God. It is a description of a city with established foundations, crafted by a divine being. The use of 'the Gods' in the original context implies a pantheon or a divine council involved in the creation.
[HEB.11.11] By faith, even Sarah, being barren, received power for the planting of seed, and past the time of her age, because she considered faithful the one who promised. The Gods enabled this to happen. [§]
pistei kai aute Sarra steira dunamin eis katabolen spermatos elaben kai para kairos helikias, epei pistoton hegesato ton epangelomenon.
This verse discusses Sarah, who was barren, receiving the ability to conceive. It emphasizes that her faith in the one who promised her a child was key, even considering her advanced age. The original language is Koine Greek, but the request is for a translation based on literal renderings of divine names as if it were originally written in a language with 'El', 'Elohim', etc. as names for the divine, even though this verse doesn't contain such names. We will simulate a context where 'the Gods' are understood to be the source of this power.
[HEB.11.12] Therefore, they were also born from one, and this after he had died, as the stars of the sky in multitude and as the sand that is by the edge of the sea, the uncounted. [§]
dio kai aph' henos egennethesan, kai tauta nenekromenou, kathos ta astra tou ouranou toi pleethei kai hos he ammos he para to cheilos tes thalasses he anarithmetos.
This verse discusses offspring being born from one individual, even after that individual's death. The verse uses comparisons to the multitude of stars in the sky and the innumerable grains of sand on the seashore to illustrate the vast number of these offspring. It's a statement about the potential for continuation and multiplication even after physical demise.
[HEB.11.13] According to faith, all of these died, not having received the promises, but having seen them from a distance and having greeted them and confessed that they are strangers and temporary residents on the earth. [§]
kata pistin apethanon houtoi pantes, me labontes tas epangelias alla porrothen autas idontes kai aspasamenoi kai homologesantes hoti xenoi kai parepidemoi eisin epi tes ges.
This verse describes people who died in faith, not having received the promises but having seen and greeted them from afar, and confessed that they were strangers and sojourners on the earth. The original text is Greek, not the traditional source languages for names of God. Therefore, this translation focuses on accurately rendering the meaning of the verse itself. As there are no divine names in this verse, the translation will focus on a literal rendering of the concepts.
[HEB.11.14] For those speaking such things make clear that they are seeking a homeland. [§]
hoi gar toi-a-u-ta leg-on-tes em-fan-iz-ous-in ho-ti pa-tri-da ep-i-ze-tou-sin.
This verse is from the Greek text of Hebrews 11:14, and describes people who speak in a way that shows they are seeking a homeland. The verse does not refer to any specific name of God, so translation of divine names is not relevant here. The verse uses demonstrative pronouns and verbs of speech and seeking, which will be accurately translated into English.
[HEB.11.15] And if indeed they remembered from which she came forth, they would have had a time to return. [§]
kai ei men ek einēs emnemonoun aph hēs exebēsan, eichon an kairos anakampsai
This verse is from the Septuagint (Greek translation of the Hebrew Bible). It refers to a time when people remembered the source from which they came, and had an opportunity to return. The verse discusses remembrance and the possibility of returning to a former state or place. The verse discusses a conditional situation - *if* they remembered, *then* they would have a time to return.
[HEB.11.16] Now they desire a better country, that is, a heavenly one. Therefore, the God God is not ashamed to be called their God, for He has prepared a city for them. [§]
nun de kreittonos oreggontai, tout’ estin epouraniou. dio ouk epaischunetai autous ho theos theos epikalouisthai auton. hetoimasen gar autois polin.
This verse, taken from Hebrews 11:16, discusses people desiring a better country, which is a heavenly one. Therefore, God is not ashamed to be called their God, for He has prepared a city for them. The original Greek uses ‘theos theos’ which, if taken literally, represents a repetition of the word ‘God’ to emphasize the divine nature. We will translate ‘theos theos’ as ‘God God’ to reflect this literal meaning and maintain consistency with the prompt’s guidelines. The verse uses the definite article ‘ho’ before ‘theos’ in the phrase ‘ho theos theos,’ which we will render as ‘the God God.’
[HEB.11.17] By faith, Abraham offered Isaac while being tested, and the uniquely born one he brought near as an offering. He was the one who had received the promises. [§]
By faith Abraham offered Isaac, being tested, and the unique one he brought near, the one who had received the promises.
This verse describes Abraham's willingness to sacrifice Isaac as a test of his faith. The original text highlights that Isaac was Abraham's only son, and Abraham's action was based on the promises God had given him. The text does not contain any names of God, thus requiring no translation of divine names. The verse focuses on Abraham's action and faith.
[HEB.11.18] To whom God spoke, that in Isaac your seed will be called. [§]
pros hon elalethe hoti en Isaac klithesetai soi sperma
This verse is from the Septuagint, the ancient Greek translation of the Hebrew Bible. It describes God speaking to Abraham. 'pros hon' means 'to whom'. 'elalethe' means 'he spoke'. 'hoti' means 'that'. 'en Isaac' means 'in Isaac'. 'klithesetai' means 'will be called'. 'soi' means 'to you'. 'sperma' means 'seed'. Thus, the verse indicates that God spoke to Abraham, saying that his seed would be called in Isaac.
[HEB.11.19] Considering that the God is able to raise even from the dead, therefore he brought him forth in a parable. [§]
logizamenos hoti kai ek nekron egerein dynatos ho theos, hothen auton kai en parabolai ekomisato.
This verse discusses someone considering God's power to raise the dead, and because of this, speaking about him in a parable. 'Logizamenos' means considering, or reckoning. 'Hoti' means that. 'Kai' means and. 'Ek nekron' means from the dead. 'Egerein' means to raise up. 'Dynatos' means powerful, or able. 'Ho theos' means the God. 'Hothen' means from which, or therefore. 'Auton' means him. 'En parabolai' means in a parable. 'Ekomisato' means he brought forth, or he spoke.
[HEB.11.20] By faith, Isaac blessed Jacob and Esau concerning future things. [§]
pistei kai peri mellonton eulogesen Isaak ton Iakob kai ton Esau
This verse is from the Septuagint, the Greek translation of the Old Testament. It details Isaac blessing Jacob and Esau concerning things to come. 'Pistis' means faith. 'Peri' means about or concerning. 'Mellonton' refers to future things. 'Eulogesen' means blessed. 'Isaak' is Isaac. 'Iakob' is Jacob. 'Esau' is Esau.
[HEB.11.21] By faith, Jacob, while dying, blessed each of Joseph's sons and worshipped at the top of his staff. [§]
pistei Iakob apothneskon hekastos ton huion Ioseph eulogesen kai prosekyneesen epi to akron tes rabdou autou.
This verse describes Jacob, near death, blessing each of Joseph's sons and worshipping, or bowing down, at the top of his staff. The names 'Jacob', 'Joseph' are retained. The words representing God are absent from this verse, so there is no translation needed for them.
[HEB.11.22] By faith, Joseph, when he was dying, remembered the departure of the sons of Israel, and he gave commands concerning his bones. [§]
Pistis Ioseph teleuton peri tes exodou ton huion Israel emnemoneusen kai peri ton osteon autou eneteilato.
This verse discusses Joseph, near the time of his death, remembering the exodus of the sons of Israel and giving instructions regarding his bones. The original text is Greek, and the names are transliterated from their Greek forms, which are themselves derived from Hebrew origins. It is important to note that 'Israel' is a name, and should be treated as such.
[HEB.11.23] By faith, Moses, being born, was hidden for three months under his fathers, because they saw a remarkable child and they did not fear the decree of the king. [§]
pistis Moyses gennetheis ekrybe trimenon hypo ton pateron autou, dioti eidon asteion to paidion kai ouk efobethesan to diatagma tou basileos.
This verse describes the faith of Moses and how his parents hid him for three months after his birth. They recognized the child was special and did not fear the king's decree to kill male Hebrew infants. The original language is Koine Greek. I will translate this literally, aiming for direct equivalents of the words rather than focusing on traditional theological interpretations.
[HEB.11.24] Through faith, Moses, having become great, refused to be known as the son of Pharaoh’s daughter. [§]
pistis Moyses megas genomenos arneto legesthai huios thugatros Pharao
This verse describes Moses, having become great, refusing to be called the son of Pharaoh’s daughter. 'Pistis' means faith. 'Moyses' is Moses. 'Megas' means great. 'Gemenos' means having become. 'Arneto' means he refused. 'Legesthai' means to be called. 'Huios' means son. 'Thugatros' means daughter. 'Pharao' is Pharaoh.
[HEB.11.25] He chose rather to share in the suffering of the people of God than to have a temporary enjoyment of sins. [§]
mal-lon hel-om-en-os sug-kak-oo-khei-sthai to lay-o tou the-ou ee pros-kai-ron ekh-ein ham-ar-tee-as ap-o-lau-sin
This verse discusses a choice made for the sake of God's people over temporary enjoyment of sin. 'Mal-lon' means 'rather' or 'more'. 'Helomenos' implies a choice or willingness. 'Sugkakouchesthai' is to share in suffering. 'Layos tou theou' refers to 'the people of God'. 'Proskairon' means 'temporary'. 'Echein' means 'to have'. 'Hamartias' is 'of sins'. 'Apolausin' means 'enjoyment'.
[HEB.11.26] Considering the reproach of the Christ to be a greater wealth than the treasures of Egypt, he looked ahead to the recompense. [§]
meiζona plouton hēgēsamenos tōn Aigyptou thēsaurōn ton oneidismon tou Christou; apeblepen gar eis tēn misthapodōsian.
This verse is from the Septuagint, the Greek translation of the Old Testament. It describes someone who considered the reproach of Christ to be a greater wealth than the treasures of Egypt, because they were looking ahead to the reward. The names of God are not present in this verse, so the translation exercise does not apply.
[HEB.11.27] Through faith, he left Egypt, not fearing the anger of the king, for he persevered, seeing the invisible one as if he were visible. [§]
pistei katelipen Aigupton me phobetheis ton thumon tou basileos ton gar aoraton hos horon ekarteresen
This verse describes someone leaving Egypt through faith, not fearing the king’s wrath, because they persevered, seeing the unseen.
[HEB.11.28] By faith, the Passover was observed and the sprinkling of the blood occurred, so that the destroyer would not harm their firstborn. [§]
pis-tei pe-poi-e-ken to pas-kha kai ten pros-khu-sin tou hai-ma-tos, hi-na me ho o-lo-thre-u-on ta pro-to-ti-ka thig-ei au-ton.
This verse describes how faith resulted in the observance of the Passover and the sprinkling of blood, so that the destroyer would not harm the firstborn. The words here originate from the Septuagint, the Greek translation of the Hebrew scriptures. The original Hebrew verse is Exodus 12:23. The verb 'poieo' means 'to do' or 'to make', here used in the sense of 'observing'. 'Pros-khusis' refers to the sprinkling or pouring out of a liquid. 'Olo-thre-uon' means 'the destroyer'. 'Thigei' means 'to touch' or 'to harm'.
[HEB.11.29] By faith, they crossed the red sea as through dry land, and the Egyptians, having experienced it, were destroyed. [§]
pistis diebesan ten eruthran thalassan hos dia xeras ges, hes peiran labontes hoi Aiguptioi katepothesan
This verse describes the Israelites crossing the Red Sea by faith. 'Pistis' means faith. 'Diebesan' means they crossed. 'Ten eruthran thalassan' means the red sea. 'Hos dia xeras ges' means as through dry land. 'Hes peiran labontes' means having experienced, or having taken proof of. 'Hoi Aiguptioi' means the Egyptians. 'Katepothesan' means they were destroyed.
[HEB.11.30] By faith, the walls of Jericho fell, being encircled for seven days. [§]
pis-tei ta tei-khi Ie-ri-kho ep-e-san kuk-lo-then-ta ep-i hep-ta he-me-ras
This verse describes the walls of Jericho falling due to faith. "pis-tei" is a dative of means, indicating *by* faith. "ta tei-khi" means "the walls." "Ie-ri-kho" is the city name, Jericho. "ep-e-san" means "they fell". "kuk-lo-then-ta" is a participle meaning "being encircled". "ep-i hep-ta he-me-ras" means "for seven days".
[HEB.11.31] By faith, Rahab the prostitute did not perish with those who disobeyed, having received the spies with peace. [§]
pis-tei Rha-ab hee por-nee oo soo-nap-o-let-o tois ap-ei-tha-sas-in dex-am-en-ee toos ka-tas-ko-poos met’ ei-ree-nees.
This verse refers to Rahab, a prostitute, and her faith. It states that she did not perish with those who were disobedient because she received the spies in peace. The names used are standard in the Septuagint.
[HEB.11.32] And what more shall I say? For time would fail me to recount the story of Gideon, Barak, Samson, Jephthah, David also, and Samuel, and the prophets. [§]
Kai ti eti lego? epilipsei me gar diegoumenon ho chronos peri Gedeon, Barak, Sampson, Iephtae, Dauid te kai Samouel kai ton prophenon.
This verse discusses the limited time available to recount the deeds of various judges and prophets. The author states that time will fail them before they can adequately describe the accomplishments of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets. This verse is taken from the Septuagint, a Greek translation of the Hebrew Bible.
[HEB.11.33] Those who through faith subdued kingdoms, worked righteousness, attained promises, and stopped the mouths of lions, [§]
hoi dia pisteos kategonisanto basileias, eirgasanto dikaiosunen, epetychon epaggelion, ephraxan stomata leonton
This verse describes actions performed through faith. "hoi" refers to 'they who'. "dia pisteos" means 'through faith'. "kategonisanto" means 'they subdued'. "basileias" means 'kingdoms'. "eirgasanto" means 'they worked'. "dikaiosunen" means 'righteousness'. "epetychon" means 'they attained'. "epaggelion" means 'promises'. "ephraxan" means 'they stopped'. "stomata" means 'mouths'. "leonton" means 'lions'.
[HEB.11.34] They extinguished the power of fire, they escaped the mouths of swords, they were strengthened from weakness, they became strong in war, and they turned aside the meddling of foreigners. [§]
esbesan dunamin pyros, efygon stomata machairis, edunamothesan apo astheneias, egenethesan ischuroi en polemo, parembolas eklinan allotriōn.
This verse describes a transformation of weakness into strength, achieved through divine intervention. It speaks of extinguishing the power of fire, escaping the mouths of swords, gaining strength from weakness, becoming strong in war, and turning away from the interference of strangers. The verse implies a divine rescue and empowerment.
[HEB.11.35] Women received the dead back from resurrection; others, however, were honored by resurrection, not accepting redemption, so that they might attain a greater resurrection. [§]
Elabon gynaikes ex anastaseos tous nekrous autōn; alloi de etumbanistēsan ou prosdexamenoi tēn apolutrōsin, hina kreittonos anastaseōs tuchōsin.
This verse describes women receiving back their dead, and others being resurrected but rejecting redemption, with the implication that they will receive a greater resurrection later. 'Elabon' refers to receiving or taking. 'Gynaikes' means women. 'Anastaseos' refers to resurrection. 'Nekrous' means dead. 'Autōn' is their. 'Alloi' means others. 'Etumbanistēsan' implies being honored or distinguished, here related to resurrection. 'Ou prosdexamenoi' means not accepting. 'Apolutrōsin' refers to redemption. 'Hina' indicates purpose. 'Kreittonos' means better or greater. 'Tuchōsin' means to happen to or to attain.
[HEB.11.36] And others experienced mockery and the experience of whips, and also bonds and imprisonment. [§]
hetéroi de empaigmōn kai mastigōn peiran elabon, eti de desmōn kai phulakēs
This verse describes further trials and tribulations experienced by certain individuals. 'hetéroi' means 'others'. 'empaigmōn' refers to mockery or derision. 'mastigōn' means 'whips' or 'scourges'. 'peiran' means 'experience' or 'trial'. 'elabon' means 'they received' or 'they experienced'. 'eti de' means 'and also' or 'moreover'. 'desmōn' means 'bonds' or 'chains'. 'phulakēs' means 'imprisonment' or 'guard'. The overall meaning is that these individuals faced additional suffering in the form of ridicule, physical punishment, confinement, and imprisonment.
[HEB.11.37] They were ground down, they were crushed, they died by the sword, wandering among apple trees, in skins of wine containers, lacking, being afflicted, being tormented. [§]
el-ee-thas-thee-san, ep-ree-sthe-san, en fon-oh ma-chai-rees a-pe-tha-non, per-ee-el-thon en mee-loh-tais, en ai-gei-ois der-ma-see-sin, hoos-te-roo-me-noi, thlee-bo-me-noi, ka-koo-hoo-me-noi
This verse describes a brutal scene of suffering and death. "Elithasan" and "epristesan" refer to being ground or crushed. "En phono macheires apethanon" means they died by the sword. The rest of the verse details their wretched state—going around among apple trees, in skins of wine containers, lacking, being afflicted, being tormented.
[HEB.11.38] The world was not worthy of the Gods, so people wandered in wildernesses and on mountains and in caves and in the strongholds of the earth. [§]
hon ook en axios ho kosmos, epi eremiais planomenoi kai oreisin kai spelaiois kai tais opais tes ges.
This verse describes a world not worthy of the Gods, and people wandering in wildernesses, mountains, caves, and the strongholds of the earth. The original text speaks of a world that was not 'worthy' to contain the Gods, implying unworthiness or a lack of proper reception. 'Opa' refers to fortifications, strongholds, or places of defense.
[HEB.11.39] And these all, having testified through the faith, did not receive the promise. [§]
kai houtoi pantes marturethentes dia tes pisteos oukekomisanto ten epangelian
This verse comes from the Septuagint, the Greek translation of the Hebrew scriptures. 'kai' means 'and'. 'houtoi' means 'these'. 'pantes' means 'all'. 'marturethentes' means 'having testified'. 'dia' means 'through'. 'tes pisteos' means 'of the faith'. 'oukekomisanto' means 'did not receive'. 'ten epangelian' means 'the promise'. The verse speaks of those who testified in faith but did not live to see the fulfillment of the promise.
[HEB.11.40] God having foreseen something greater concerning us, so that we might not be completed without us. [§]
tou theou peri hemon kreitton ti προβlepsamenou, hina me choris hemon teleiothosin.
This verse discusses God having foreseen something greater concerning us, so that we might not be completed without Him. 'Theou' refers to 'God' in the genitive case, indicating possession or relation. 'Kreitton' means 'greater' or 'superior'. 'Problepsamenou' is a perfect participle meaning 'having foreseen'. 'Choris' means 'without' or 'separate from'. 'Teleiothosin' is a verb meaning 'to be completed' or 'to be perfected'.
HEB.12
[HEB.12.1] Therefore, we also, having surrounding us such a great cloud of witnesses, let us lay aside every burden and the sin that easily entangles, and let us run with perseverance the race that is set before us. [§]
Toygaroun kai hemeis tosooton echontes perikeimenon hemin nephos marturon, ongkon apothemmenoi panta kai ten euperistaton hamartian, di' hypomones trechomen ton prokeimenon hemin agona.
This verse uses several metaphors. 'Nephos marturon' means 'cloud of witnesses'. 'Ongkon apothemmenoi' means 'having laid aside the burden'. 'Euperistaton hamartian' is 'the easily entangling sin'. 'Prokeimenon hemin agona' refers to the race set before us. The verse urges believers to run with perseverance the race that is before them, looking to those who have gone before as witnesses, and shedding every weight and the sin that clings so closely.
[HEB.12.2] Looking away to Jesus, the leader and perfecter of faith, who, for the joy that was set before him, endured the cross, having despised its shame, and has sat down at the right hand of the throne of God. [§]
Looking away to the leader and perfecter of faith, Jesus, who for the joy that was set before him endured the cross, having despised its shame, and has sat down at the right hand of the throne of God.
This verse describes Jesus as the originator and completer of faith. It highlights his willingness to endure the suffering of the cross for the promise of future joy, and his subsequent exaltation to a position of honor at God's right hand. The original text uses strong imagery emphasizing Jesus's role and authority.
[HEB.12.3] For consider the one who endured opposition from sinners against himself. So that you may not become discouraged in your own souls. [§]
analogisasthe gar ton toiauten hypomemenekota hypo ton hamartolon eis heauton antilogian, hina me kamete tais psychais hymon eklyomenoi.
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It speaks about considering the one who endured opposition from sinners against themselves. The purpose of this consideration is to avoid being discouraged in your own souls. The verse employs a complex grammatical structure common in Koine Greek, with participial phrases and subjunctive clauses.
[HEB.12.4] You have not yet resisted to the point of shedding blood while striving against the sin. [§]
Ou po mechris haimatos antikatesthete pros ten hamartian antagonizomenoi.
This verse is from the Septuagint (Greek translation of the Old Testament). It appears in the book of Hebrews, chapter 12, verse 4. It addresses the struggle against sin and the severity of God's judgment. 'Ou po' means 'not yet'. 'Mechris haimatos' means 'until blood'. 'Antikatesthete' means 'you have stood against'. 'Pros ten hamartian' means 'against the sin'. 'Antagonizomenoi' means 'striving against'. The verse describes a struggle where the individuals have not yet reached the point of shedding blood in their opposition to sin.
[HEB.12.5] And you have been called by the exhortation, which speaks to you as sons. My son, do not despise the discipline of my Lord, nor be faint of heart when he is reproving you. [§]
kai ekleleshte tees parakleeseos heetis humin hos huiois dialegitai; huie mou, mee oligoree paideias kuriou mee de eklyou hup’ autou elenchomenos.
This verse comes from the Septuagint translation of Proverbs 3:11-12. "kai" means "and". "ekleleshte" means "have been called". "tees parakleeseos" means "of the exhortation". "heetis" means "which". "humin" means "to you". "hos" means "as". "huiois" means "sons". "dialegitai" means "is speaking". "huie mou" means "my son". "mee" means "do not". "oligoree" means "despise". "paideias kuriou" means "discipline of my Lord". "mee de" means "nor". "eklyou" means "be faint of heart". "hup’ autou" means "by him". "elenchomenos" means "being reproved".
[HEB.12.6] For the one my Lord loves, He trains. And He chastises every son whom He accepts. [§]
hon gar agapai kurios paideuei, mastigoi de panta huion hon paradexetai.
This verse is from Proverbs 3:12. 'hon' is a relative pronoun meaning 'whom'. 'gar' means 'for'. 'agapai' is the present active indicative of 'agapao' meaning 'loves'. 'kurios' means 'my Lord'. 'paideuei' is the present active indicative of 'paideuo' meaning 'trains, disciplines'. 'mastigoi' is the present active indicative of 'mastigoo' meaning 'chastises, whips'. 'de' is a conjunction meaning 'and, but'. 'panta' means 'all, every'. 'huion' means 'son'. 'hon' is again a relative pronoun meaning 'whom'. 'paradexetai' is the future passive indicative of 'paradexamai' meaning 'receives, accepts'. The verse expresses that the one my Lord loves, He disciplines, and He chastises every son whom He receives.
[HEB.12.7] For discipline, endure, as the Gods offer it to you as sons. For what son is there whom a father does not discipline? [§]
eis paideian hypomenete, hos huiois humin propheretai ho theos. tis gar huios hon ou paideuei pater?
This verse discusses discipline as a sign of God's relationship with believers, comparing it to a father's discipline of his sons. "Paideian" refers to the process of training and correction, while "theos" is the standard Greek word for "God". The verse asks rhetorically if any father does not discipline his sons.
[HEB.12.8] But if you are without instruction in which all have participated, then you are illegitimate and not sons. [§]
Ei de choris este paideias hes metochoi gegonasin pantes, ara nothoi kai ouch huioi este.
This verse speaks of being without discipline or instruction, and the consequence of not being legitimate children. The verse implies a familial relationship, where a lack of instruction disqualifies someone from being a true 'son'. The original text uses terms indicating shared participation in a learning process, but the core idea revolves around legitimacy and belonging.
[HEB.12.9] Indeed, we have fathers of our flesh who discipline us, and we respect them. Should we not much more submit to the Father of spirits and live? [§]
ei-ta tous men tees sar-kos he-mon pa-te-ras ei-kho-men pai-deu-tas kai en-et-re-po-me-tha; ou po-lu [de] ma-lon hu-po-ta-ge-so-me-tha toi pa-tri ton pneu-ma-ton kai ze-so-men?
This verse asks a rhetorical question, contrasting earthly fathers who discipline and are respected with the Father of spirits to whom we should submit and live. 'Ei-ta' introduces a contrast. 'Tous men' means 'on the one hand'. 'tees sarkos hemon' means 'of our flesh'. 'pa-te-ras' means 'fathers'. 'ei-kho-men' means 'we have'. 'pai-deu-tas' means 'disciplinarians'. 'kai en-et-re-po-me-tha' means 'and we respect'. 'ou polu [de] ma-lon' means 'much more'. 'hu-po-ta-ge-so-me-tha' means 'we will submit'. 'toi patri ton pneumaton' means 'to the Father of spirits'. 'kai ze-so-men' means 'and we will live'.
[HEB.12.10] For some train for a few days according to what seems good to them, but the one acting for benefit intends to participate in the holiness of Yahveh. [§]
hoi men gar pros oligos hemeras kata to dokoun autois epaideuon, ho de epi to symferon eis to metalabein tes hagiotetos autou.
This verse describes two approaches to discipline or training. The first involves a short duration based on personal opinion. The second involves acting for benefit in order to participate in the holiness of 'the Gods'.
[HEB.12.11] Indeed, all education does not appear to be joy for the present, but sadness. Later, however, it gives a peaceful fruit of justice to those trained by it. [§]
pasah deh paideia pros men to paron ou dokei charas einai all' lupes, husteron deh karpon eirenikon tois di' autes gegumnasmenois apodidosin dikaiosunes.
This verse discusses education and its effects. "Pasah deh paideia" means "all indeed education". "Pros men to paron" means "for the present". "Ou dokei charas einai" means "does not appear to be joy". "Alla lupes" means "but sadness". "Husteron deh" means "but later". "Karpon eirenikon" means "a peaceful fruit". "Tois di' autes gegumnasmenois" means "to those trained by it". "Apodidosin dikaiosunes" means "it gives justice". The verse essentially says that education is not presently joyful, but yields a peaceful fruit of justice to those who are trained by it.
[HEB.12.12] Therefore, straighten your weakened hands and your bent knees. [§]
dee-oh tas par-ee-men-as khay-ras kai ta par-a-lel-y-men-a gon-a-ta an-or-tho-sa-te
This verse appears to be from the Septuagint, the Greek translation of the Hebrew Bible. It speaks of straightening weakened hands and bent knees. The verse is urging someone to regain strength and stability, both physically and spiritually. Because there is no specific divine name within the verse, there is no divine name to translate. This translation will focus on providing a literal rendering of the verse into English.
[HEB.12.13] And you should make straight paths with your feet, so that what is lame is not turned aside, but rather is healed more. [§]
kai trokhiaΕs orthas poiete tois posin humon, hina me to kholon ektrapeΕ, iatheΕ de mallon.
This verse appears to be from the Septuagint, a Greek translation of the Hebrew Scriptures. It deals with a physical ailment and encourages proper care. 'TrokhiaΕs' refers to courses or paths, likely referring to the way one walks. 'Orthas' means straight or correct. 'Posin' means feet. 'Kholon' means lame or halting. 'EktrapeΕ' means to turn away or be turned aside. 'IatheΕ' means to heal. 'Mallon' means more or rather. The passage is giving instruction related to the care of a limp or injury.
[HEB.12.14] Pursue peace with all, and the sanctification, without which no one will see Yahveh. [§]
Ee-ray-nayn dee-oh-keh-teh meh-tah pan-ton kai ton hah-gee-ahs-mon, hoo kho-rees oo-deis op-seh-tai ton koo-ree-on
This verse comes from the New Testament. "Ee-ray-nayn" means peace. "Dee-oh-keh-teh" means to pursue. "Meh-tah" means with or among. "Pan-ton" means all. "Kai" means and. "Hah-gee-ahs-mon" means sanctification or holiness. "Hoo" means which or that. "Kho-rees" means without. "Oo-deis" means no one. "Op-seh-tai" means will see. "Koo-ree-on" means Lord.
[HEB.12.15] Overseeing, lest anyone fall short of the grace of God, lest anyone’s root of bitterness spring up and trouble, and through this, many be defiled. [§]
episkopountes me tis husteron apo tes charitos tou theou, me tis riza pikrias ano phuousa enochlei kai di’ autes mianthosin polloi
This verse comes from a Greek text. 'Episkopountes' means overseeing. 'Me tis' means 'lest anyone'. 'Husteron' means falling behind or lacking. 'Charitos' means grace. 'Theou' means of God. 'Riza' means root. 'Pikrias' means of bitterness. 'Ano phuousa' means springing up or growing. 'Enochlei' means troubling or disturbing. 'Di' autes' means through this. 'Mianthosin' means be defiled or corrupted. 'Polloi' means many.
[HEB.12.16] Let no one who is sexually immoral or defiles, be like Esau, who for a single meal relinquished the rights of his firstborn. [§]
may tee pornos ay bebaylos hose Esau, hos anti broseos mias apedeto ta prototokia heautou.
This verse is from the New Testament, specifically Hebrews 12:16. It speaks of Esau selling his birthright for a single meal. The original Greek words are being translated as literally as possible, with emphasis on direct equivalents rather than traditional religious interpretations. "Pornos" refers to someone who engages in sexual immorality, or a sexually immoral person. "Bebaylos" means profane or defiled. "Esau" is a proper noun, a name. "Antí" means in exchange for. "Bróseos" means food or nourishment. "Mias" means one or a single. "Apedeto" means he sold or relinquished. "Prototokia" refers to the rights of the firstborn. "Heautou" means of himself.
[HEB.12.17] For you know that afterward, wanting to inherit the blessing, he was rejected, for he did not find a place for repentance, even though he sought it with tears. [§]
Iste gar hoti kai metepeita thelon kleronomesai ten eulogian apedokimasthē, metanoias gar topon ouch heuren kaiper meta dakryōn ekzētēsas autēn.
This verse discusses a desire for blessing and inheritance, but a rejection due to a lack of repentance. The Greek words are quite straightforward in their literal meaning, though the sentence structure is complex. "Iste" means "you know". "Thelon" means "will". "Kleronomesai" means "to inherit". "Eulogian" is "blessing". "Apedokimasthē" means "was rejected". "Metanoias" means "of repentance". "Topon" means "a place". "Ouch heuren" means "did not find". "Kaiper" means "even though". "Meta dakryōn" means "with tears". "Ekzētēsas autēn" means "having sought it".
[HEB.12.18] For you have not drawn near to a touched and burning fire and smoke and darkness and a tempest. [§]
Oo gar proseluluthe psilaphoomenoo kai kekaumeno pui kai gnophooi kai zoophoo kai thuellai
This verse describes elements associated with the giving of the Law at Mount Sinai. 'Oo gar' means 'for'. 'Proseluluthe' means 'you have drawn near'. 'Psilaphoomenoo' describes something that is touched or felt. 'Kekaumeno pui' refers to burning fire. 'Gnophoo' signifies a smoky place. 'Zoophoo' describes darkness. 'Thuellai' means a tempest or whirlwind.
[HEB.12.19] And a trumpet sound and a voice of words, those who heard it requested that no word be added to them. [§]
kai salpingos echo kai phone rhematon hes hoi akousantes paretesanto me prosthethai autois logon
This verse describes a trumpet sound and a voice accompanying words, and those who hear it request that no further word be added to them. 'Salpingos' refers to a trumpet. 'Echo' is a sound. 'Phone' is a voice. 'Rhematon' refers to words or sayings. 'Hes' is a relative pronoun meaning 'which'. 'Hoi akousantes' are 'those who heard'. 'Paretesanto' is a verb meaning 'requested', 'asked', or 'begged'. 'Prosthethai' means 'to be added'. 'Autois logon' means 'a word to them'.
[HEB.12.20] I did not bring forth the dividing line. And if any beast touches the mountain, it will be stoned. [§]
ook ef-er-on gar toh di-as-tel-lo-men-on; kan theer-ee-on thee-ghee tooh oor-os, lee-tho-bo-le-the-se-tai
This verse comes from the Septuagint, a Greek translation of the Hebrew Bible. It describes a boundary that is not to be crossed, and the consequence of doing so. The verse utilizes a conditional structure - if a beast touches the mountain, it will be stoned. The original Greek words are not directly names of God, but a description of a law or decree. Therefore, no name translation is necessary. This translation will focus on providing a clear and accurate rendering of the verse’s meaning into English.
[HEB.12.21] And thus fearful was the appearing, Moses said: "I am terrified and trembling." [§]
kai, houtos phoberon en to phantazomenon, Moyses eipen: ekphobos eimi kai entromos.
This verse describes Moses' reaction to a manifestation of Yahveh. "Kai" means 'and'. "Houtos" means 'thus' or 'this'. "Phoberon" relates to fear. "Phantazomenon" refers to something appearing or being manifested. "Moyses" is Moses. "Eipen" means 'said'. "Ekphobos" relates to being terrified. "Eimi" means 'I am'. "Entromos" means 'trembling' or 'fearful'.
[HEB.12.22] But you have approached Mount Zion and the city of the living God, Jerusalem in heaven, and countless angels, a celebration. [§]
alla proselelythate Sion orei kai polei theou zontos, Ierousalem epouranio, kai myriasin angelon, panegyrei
This verse is from a Septuagint (Greek translation of the Hebrew Bible) passage. It speaks of approaching Mount Zion and the city of the living God, heavenly Jerusalem, and countless angels gathered for a celebration. The names of God are not directly present here, but 'theos zontos' refers to 'the God of the living'.
[HEB.12.23] And to the church of firstborns who have been registered in the heavens, and to the judge God of all, and to the spirits of righteous ones who have been perfected. [§]
kai ekklesia prototokōn apogegrammenōn en ouranois kai kritē theō pantōn kai pneumasin dikaiōn tetelēmenōn
This verse refers to a church of firstborns who are registered in the heavens, a judge God of all, and the spirits of righteous ones who have been perfected. 'Ekklesia' means 'church' or 'assembly'. 'Prototokōn' refers to 'firstborns'. 'Apogegrammenōn' means 'registered' or 'enrolled'. 'Ouranois' means 'heavens'. 'Kritē' means 'judge'. 'Theō' means 'God'. 'Pantōn' means 'of all'. 'Pneumasin' means 'spirits'. 'Dikaiōn' means 'righteous ones'. 'Teteleiōmenōn' means 'having been perfected'.
[HEB.12.24] And a mediator of a new covenant, Jesus, and speaking of a better sprinkling of blood than that of Abel. [§]
kai diathekes neas mesitei Iesou kai haimati rhantismou kreitton lalounti para ton Abel.
This verse is from the New Testament, specifically Hebrews 8:6. It discusses a new covenant mediated by Jesus and a better sprinkling of blood than that of Abel. The original text is in Koine Greek. We are translating from the Greek and will treat the names of God as they appear within the text – in this case, it does not have a direct reference to God by name, but refers to the covenant through Jesus.
[HEB.12.25] Look, do not reject the one who speaks; for if they did not escape, having rejected the one who warned them, upon the earth, much more we, who turn away from the one from the heavens, will not escape. [§]
Blepete mee paraiteesasthe ton laloonta; ei gar ekeinoi ouk exefugon epi gees paraiteesamenoi ton chrematizonta, pollu mallon hemeis hoi ton ap' ouranōn apostrephomenoi.
This verse is a warning against rejecting a divine speaker. It draws a parallel to those who rejected a speaker on earth and suffered consequences. The speaker argues that the consequences will be far greater for those who reject a speaker from heaven. The verse utilizes conditional phrasing and comparisons to emphasize the seriousness of rejecting divine communication.
[HEB.12.26] Where the voice shook the earth at that time, now it is promised, saying, "Yet once I will shake not only the earth but also the heaven." [§]
hoo hay phone tayn geen esaleusen tote, noon day epangeltai legon: eti hapax ego seiso ou monon tayn geen alla kai ton ouranon.
This verse is taken from the Septuagint, the Greek translation of the Hebrew scriptures. It describes a future shaking of both the earth and the heavens. The verse uses the definite article "the" before both "earth" and "heaven" implying a specific earth and heaven. The word "seiso" means "I will shake". "Eti hapax" means "yet once". "Ego" is "I". The verse indicates this shaking is a fulfillment of a previous event where the voice of God shook the earth.
[HEB.12.27] And however, once again it shows a removal of the shaken things as having been done, so that may remain the things not shaken. [§]
ho de eti hapax deloi [ten] ton saleuomenon metathesin hos pepeigmenon, hina meinai ta me saleuomena.
This verse is from the Septuagint (Greek translation of the Hebrew Bible), specifically Hebrews 12:27. It discusses the shaking of earthly things to reveal the permanence of what cannot be shaken. 'ho de' means 'and however'. 'eti' means 'again'. 'hapax' means 'once'. 'deloi' means 'shows'. 'ten' (in brackets) is a definite article often left untranslated. 'ton saleuomenon' means 'of the shaken things'. 'metathesin' means 'a removal'. 'hos pepeigmenon' means 'as having been done'. 'hina meinai' means 'so that may remain'. 'ta me saleuomena' means 'the things not shaken'.
[HEB.12.28] Therefore, having received an unshakable kingdom, let us have grace, through which we may worship God acceptably with reverence and fear. [§]
dee-oh bas-il-ee-an a-sa-ley-oo-ton pa-ra-lam-ba-no-ntes e-kho-men kha-reen, dee hee la-tre-oo-men eu-a-res-tos to theo met-a eu-la-bei-as kai de-os.
This verse discusses receiving an unshakable kingdom and serving God acceptably with reverence and fear. "dee-oh" indicates 'therefore'. "bas-il-ee-an" refers to 'kingdom'. "a-sa-ley-oo-ton" means 'unshakable'. "pa-ra-lam-ba-no-ntes" means 'receiving'. "e-kho-men" means 'let us have'. "kha-reen" means 'grace'. "dee hee" means 'through which'. "la-tre-oo-men" means 'we worship'. "eu-a-res-tos" means 'acceptably'. "to theo" means 'to God'. "met-a" means 'with'. "eu-la-bei-as" means 'reverence'. "kai" means 'and'. "de-os" means 'fear'.
[HEB.12.29] And for our God is fire that consumes. [§]
kai gar ho theos hemon pur katanaliskon
This verse is from the Septuagint (Greek translation of the Hebrew Bible). "kai" means "and". "gar" means "for". "ho theos" means "the God". "hemon" means "our". "pur" means "fire". "katanaliskon" means "consumes". Therefore, the verse literally means "And for the God our fire consumes".
HEB.13
[HEB.13.1] Let brotherly love continue. [§]
phil-a-del-fee-a men-et-o
This verse is not from the Bible. It is from the New Testament, specifically from 1 Peter 3:8. It is written in Koine Greek. "Philadelphia" is composed of "philos" meaning loving, and "adelphos" meaning brother. "Meneto" is a verb meaning "may it remain", or "let it continue".
[HEB.13.2] Do not forget hospitality, for through this some have made a mistake by welcoming messengers. [§]
tas philoxenias me epilanthanesthe, dia tautes gar elathon tines xenizantes angelous
This verse is from the New Testament, specifically Hebrews 13:2. It urges readers not to forget hospitality, because through hospitality, some have unknowingly entertained angels. The original text is in Koine Greek. We will translate the names of God as literally as possible, and ensure that the English sentence structure is proper.
[HEB.13.3] Remember those in bonds as if you yourselves are also bound, and remember those who are being mistreated as if you yourselves also exist in a body. [§]
mimnesethe ton desmion hos sundedemeno ton kakouchomenon hos kai autoi ontes en somati
This verse calls on readers to remember those who are imprisoned as if they themselves are bound with them, and to sympathize with those who are suffering as if they, too, are experiencing hardship within their own bodies. The verse emphasizes empathy and solidarity with those facing adversity.
[HEB.13.4] Honorable is marriage in all things, and the marital bed undefiled, for the God will judge those who engage in sexual immorality and adulterers. [§]
Timios ho gamos en pasin kai he koite amiantos, pornous gar kai moichous krinei ho theos.
This verse discusses the honor of marriage and sexual purity, stating that God will judge those who engage in sexual immorality. "Timios" means honorable or precious. "Gamos" means marriage. "Pasin" means 'in all things' or 'everywhere'. "Koite" refers to a bed, and thus by extension, marital relations. "Amiantos" means undefiled or pure. "Pornous" refers to those who engage in sexual immorality, often referring to prostitution. "Moichous" means adulterers. "Krinei" means 'will judge'. "Ho theos" means 'the God'.
[HEB.13.5] Not loving money is the way of life, being content with what is present. For he himself has said, "I will not abandon you, and I will not forsake you." [§]
aphilargyros ho tropos, arkoumenoi tois parousin. autos gar eireken: ou me ano ouď ou me egkatalippo
This verse speaks against the love of money, stating contentment with what is present. It then quotes a divine promise of never leaving or forsaking. "aphilargyros" means not loving silver, or not loving money. "tropos" refers to manner or way of life. "arkoumenoi" means being content or sufficing. "tois parousin" refers to things present. "autos" is simply he or it. "gar" is simply for. "eireken" means he has said. "ou me ano" means I will not. "ouď" is an intensifier meaning even. "ou me egkatalippo" means I will not forsake.
[HEB.13.6] Therefore, encouraging us, it says: "My Lord is my helper, and I will not fear what any human can do to me." [§]
hōshte tharrountas hēmas legei: kurios emoi boēthos, [kai] ou phobēthēsomai, ti poiesei moi anthrōpos?
This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It expresses confidence in God's help and a lack of fear of human harm. 'Kurios' is the Greek equivalent of the Hebrew 'Adonai', meaning 'my Lord'. 'Boēthos' means 'helper'. The verse literally states that 'my Lord is my helper', therefore I will not fear what any human can do to me.
[HEB.13.7] Remember those who lead you, who spoke to you the word of the God, considering the outcome of their way of life, imitate their faith. [§]
mem-no-neu-et-e ton he-gou-men-on hu-mon, hoi-ti-nes e-la-le-san hu-min ton lo-gon tou the-ou, hon a-na-the-o-roun-tes tin ek-ba-sin tes a-na-stro-phes mi-me-is-the ten pi-stin.
This verse instructs believers to remember their leaders, who have spoken the word of God to them. It urges the believers to consider the outcome of their leaders' conduct and to imitate their faith. The original text uses the definite article 'the' before 'God', suggesting a specific divine being. The sentence structure is complex, typical of Koine Greek, and involves participial phrases.
[HEB.13.8] Jesus Christ is the same yesterday and today and into the ages. [§]
Ee-ay-soos Khree-stos eh-khte-res kai see-me-ron ho au-tos kai eis toos ai-o-nas.
This verse is from the New Testament, specifically Hebrews 13:8. It affirms the unchanging nature of Jesus Christ. The names used here are variations of 'Jesus' and 'Christ', and the verse employs terms indicating 'yesterday', 'today', and 'forever'. The 'ho autos' means 'the same'.
[HEB.13.9] Do not be carried away by diverse and foreign teachings. For it is good to strengthen the heart by grace, not by foods in which those who walked in them did not profit. [§]
didakhaís poikilaís kai xenaís mē paraferesthe; kalon gar khariti bebaiousthai tēn kardian, ou brōmasin en hois ouk ōphēlethēsan hoi peripatountes.
This verse cautions against being carried away by diverse and foreign teachings. It states that it is good to strengthen the heart by grace, rather than by practices that have not benefitted those who followed them. The verse utilizes didactic language common in instructional texts, emphasizing the superiority of spiritual strengthening over external rituals or practices.
[HEB.13.10] We have an altar from which those serving at the tent do not have authority to eat. [§]
eh-khom-en thu-si-as-teer-ee-on ex hoo fa-geen ouk eh-khou-sin ex-oo-see-an hoi tee skay-nay la-treu-on-tes
This verse discusses a sacrificial altar from which those who serve at the tent do not have the authority to eat. The key words are 'altar', 'authority' and 'those who serve'. It is important to represent these concepts literally without theological imposition.
[HEB.13.11] For when the blood of living creatures is brought as atonement for sin into the holy places by means of the high priest, the bodies of these creatures are burned outside the boundary. [§]
hon gar eispheretai zoion to haima peri hamartias eis ta hagias dia tou archiereos, touton ta somata katakaeitai exo tes paremboles.
This verse describes the ritual of animal sacrifice in the Temple. Animals were brought forth, and their blood was carried into the holy places by the high priest as atonement for sin. The bodies of these animals were then burned outside the camp.
[HEB.13.12] Therefore, and Jesus, that he might sanctify through the own blood the people, outside the gate he suffered. [§]
Dee-oh kai Yay-soos, hee-nah hag-ee-ah-say dee-ah too ee-dee-oo hai-mah-toss ton lah-on, ex-oh tees pee-lees ep-ah-then.
This verse is from the New Testament, specifically Hebrews 13:12. It discusses the sacrifice of Jesus outside the city gates to sanctify the people through his own blood. ‘Dee-oh’ means ‘therefore’. ‘Kai’ means ‘and’. ‘Yay-soos’ is a transliteration of the name Jesus. ‘Hee-nah’ means ‘that’. ‘Hag-ee-ah-say’ means ‘to sanctify’. ‘Dee-ah’ means ‘through’. ‘Too’ means ‘the’. ‘Ee-dee-oo’ means ‘own’. ‘Hai-mah-toss’ means ‘blood’. ‘Ton lah-on’ means ‘the people’. ‘Ex-oh’ means ‘outside’. ‘Tees pee-lees’ means ‘the gate’. ‘Ep-ah-then’ means ‘he suffered’.
[HEB.13.13] Therefore, let us go out to him outside the camp, bearing his disgrace. [§]
toinun exerkhometha pros auton exo tes paremboles ton oneidismon autou pherontes
This verse is from the New Testament, specifically Hebrews 13:12. It discusses going outside the camp to meet with Jesus, bearing his reproach. The verse uses archaic Greek phrasing.
[HEB.13.14] For we do not have here a city remaining, but we seek the one that is coming. [§]
hoo gar echomen hode menousan polin alla ten mellousan epizetoumen
This verse comes from the New Testament, specifically Hebrews 13:14. It speaks about not having a lasting city in this world, but instead seeking the city which is to come. The verse uses standard Koine Greek grammar and vocabulary. The words are fairly straightforward, expressing a contrast between a current, temporary state and a future, permanent one.
[HEB.13.15] Through Him, therefore, let us offer a sacrifice of praise continually to the God, and this is the fruit of lips confessing His name. [§]
dee auto ooun anapheromen thusian aineseos dia pantos toi theoi, tout' esti karpon cheileon homologounton toi onomati autou.
This verse discusses offering a sacrifice of praise to God. The author is advocating for continual praise, presented as the fruit of lips that confess His name. The verse originates from a translation of the Hebrew Bible into Koine Greek.
[HEB.13.16] And do not forget acts of kindness and fellowship. For these are the sacrifices that please the God. [§]
tayz deh eu-poi-ee-as kai koi-no-nee-as mee ep-ee-lan-tha-nes-theh; toi-au-tais gar thu-si-ai-ais eu-ar-es-te-tai ho the-os.
This verse discusses not forgetting acts of kindness and sharing with others. It states that these actions are the sacrifices that please God. The original Greek uses 'ho theos' which directly translates to 'the God'.
[HEB.13.17] Be persuaded by those who lead you and submit yourselves, for they are awake concerning the souls of you, as those who will render an account, so that they may do this with joy and not with groaning. It is useless for you to do otherwise. [§]
Peitheste tois hegoumenois humon kai hypeikete, autoi gar agrypnousin hyper ton psychon humon hos logon apodousontes, hina meta charas touto poiesosin kai me stenazontes; alysitele gar humin touto.
This verse from Hebrews 13:17 instructs believers to obey their leaders and submit to them. It states that these leaders are watchful for their souls, as those who will give an account, so they may do this with joy and not with groaning. It concludes by stating that submission is beneficial for those who are led.
[HEB.13.18] Pray concerning us, for we are persuaded that we possess a good conscience, desiring to conduct ourselves well in all things. [§]
proseuchesthe peri hemon; peithometha gar hoti kalen syneidesin echomen, en pasin kalos thelontes anastrephesthai.
This verse is in ancient Greek. "Proseuchesthe" is a verb meaning "pray". "Peri hemon" means "about us". "Peithometha" means "we are persuaded". "Gar" is a conjunction meaning "for". "Hoti" means "that". "Kalen" is the accusative singular of "kalos", meaning "good". "Syneidesin" is the accusative singular of "syneidesis", meaning "conscience". "Echomen" means "we have". "En pasin" means "in all things". "Kalos thelontes" means "wishing well". "Anastrephesthai" means "to behave". Therefore, a literal rendering is: Pray about us, for we are persuaded that a good conscience we have, in all things wishing well to behave.
[HEB.13.19] Moreover, I implore you to do this, so that I may be quickly restored to you, by the More Abundant One. [§]
Perissoteros
This word means 'more abundant' or 'surpassing'. As a presumed divine name, we translate it as 'the More Abundant One'. The verse appears to be a request for something to be done quickly so the speaker may be restored to the audience. The context suggests this 'More Abundant One' desires a swift restoration.
[HEB.13.20] And the God of peace, the one who brought forth from among the dead the shepherd of the great sheep through the blood of an everlasting covenant, our Lord Jesus. [§]
ho de theos tes eirenes, ho anagogon ek nekron ton poimena ton probaton tonMegan en haimati diathekes aiōniou, ton kurion hēmōn Iēsoun
This verse refers to God as the 'God of peace' who brought forth the shepherd of the sheep, which is Jesus, from among the dead, through the blood of an everlasting covenant. 'Theos' refers to God. 'Eirenes' refers to peace. 'Anagogon' refers to someone who brings up or leads forth. 'Poimena' means shepherd. 'Probaton' means sheep. 'Megan' means great. 'Haimati' means blood. 'Diathekes' means covenant. 'Aiōniou' means everlasting. 'Kurion' means Lord. 'Hēmōn' means our. 'Iēsoun' refers to Jesus.
[HEB.13.21] To complete you in all goodness, for the purpose of doing the will of the one who is, working within us what is pleasing before the one who is, through Jesus Christ, to whom is the glory for ages of ages, amen. [§]
katartisai humas en panti agathoi eis to poiesai to thelema autou, poion en hemin to euareston enopion autou dia Iesou Christou, hoi he doxa eis tous aionas [ton aionon], amen.
This verse speaks of being completed in all goodness to do the will of the one who is, with what is pleasing being worked within us through Jesus Christ, to whom glory belongs for ages of ages. The verse uses descriptive terms rather than specific names for God.
[HEB.13.22] I implore you, brothers, endure the message of encouragement, for even through a short time I sent it to you. [§]
Para-ka-lo deh u-mas, a-del-foi, a-ne-khes-te too lo-goo tees pa-ra-klee-se-os, kai gar dee-a bra-khee-on e-pe-stei-la u-min.
This verse is from the New Testament, specifically 2 Thessalonians 2:15. It's a request for the believers to endure the message of encouragement. The verse is written in Koine Greek. "Para-ka-lo" means 'I implore,' or 'I request.' "Deh" is an emphatic particle. "U-mas" is the plural 'you.' "A-del-foi" means 'brothers.' "A-ne-khes-te" is the imperative form of 'to bear,' or 'to endure.' "Too lo-goo" means 'the word' or 'the message.' "Tees pa-ra-klee-se-os" is 'of the exhortation.' "Kai gar" means 'for even.' "Dee-a bra-khee-on" means 'through a short time.' "E-pe-stei-la" means 'I sent.' "U-min" means 'to you'.
[HEB.13.23] Know our brother Timothy having been sent, with whom if he comes quickly I will see you. [§]
ginoskette ton adelphon hemon Timotheon apolulmenon, meth' hou ean tachion erchetai opsomai humas.
This verse comes from the Greek New Testament. It speaks of Timothy being sent and the speaker hoping to see the recipients quickly with him. We will translate the names directly, avoiding traditional interpretations.
[HEB.13.24] Greet all those who lead you and all the holy ones. Those from Italy send greetings to you. [§]
As-pah-sas-the pan-tas toos hay-goo-men-os hoo-mon kai pan-tas toos ha-gi-os. As-pah-zontal hoo-mas hoi apo tees Ital-ias.
This verse is from the New Testament, specifically Philippians 6:22. It is a greeting, requesting that all leaders and all the holy ones be greeted, and stating that those from Italy send greetings. The original verse is in Koine Greek. We are only translating the names and titles, leaving the rest of the verse as is.
[HEB.13.25] The grace is with all of you. [§]
The grace with all of you.
This phrase expresses a blessing of grace extended to all those addressed. It's a straightforward statement of goodwill and favor.