OET interlinear HEB 2:11

2:11a–b

both the One who sanctifies and those who are sanctified: The phrase the One who sanctifies refers to Jesus. In some languages it may be necessary to make that explicit. For example:

Jesus who is making us into the holy people of God and we whom he is making holyKankanaey back translation on TW.

2:11a

For: The Greek conjunction that the BSB translates as For introduces another reason why it was fitting for God to cause Jesus to suffer in order to bring many people to glory. Some English versions, such as the NIV, imply this connection without using a conjunction. Show the connection in the way that is most natural in your language.

sanctifies: The Greek verb that the BSB translates as sanctifies means “makes holy.” It refers here to dedicating people to God so that they become God’s people and are purified from their sins. Some other ways to translate sanctifies in this context are:

for he who consecrates (REB)

who makes people holy (GW)

the one who dedicates people to God

For more information, see holy, sense B1, in KBT.

2:11b

and those who are sanctified: The phrase those who are sanctified refers to the people whom Jesus is making holy. In this context it refers to the same people as the “many children” who are saved by Jesus (2:10a).

The verb are sanctified is the passive form of the verb that was translated as “sanctifies” in 2:11a. In some languages it is more natural to use an active form here and indicate Jesus as the subject. For example:

and the people whom he sanctifies

and we whom he purifies from our sins

and the people whom he dedicates to God

are of the same family: The Greek phrase that the BSB translates as of the same family is more literally “all from one.” There are two ways to interpret the word same here:

1. It refers to one Father (God). God is the father of Jesus and all people whom Jesus sanctifies.The Greek has two similar sounding participles here—hagiazōn, literally, “the-holy-maker” or, “the-one-making-holy” and hagiazomenoi the “holy-made-ones.” They are part of the same family. For example:

   are all from one Father (NASB)

   all have one Father (NRSV) (BSB, NRSV, GNT, NIV, GW, NLT, NASB, CEV, NCV)

2. It refers to one humanity or origin. For example:

   share a common humanity (JBP) This interpretation is also translated in various other ways, such as “origin” or “source.” (RSV, ESV, REB, NJB, JBP, NET)

Both interpretations are true. Jesus and the people whom he sanctifies are all children of God, and Jesus has also become like them in sharing their humanity. However, it is recommended that you follow interpretation (1). It fits the immediate context of “bringing many children to glory,” and it has good commentary support.For example, Lane says, “The contextual references to God in verse 10 and to the family relationship in verse 11…tend to support the contention that `enos is masculine and has reference to God (GNT ‘all have the same Father,’ NIV ‘are of the same family’). Both the Son and those who are sons share a common familial relationship that is rooted in the gracious determination of God to bring his children to their destiny through the redemptive mission of the Son…” (WBC, Volume 47A, page 58)

2:11c

So: The Greek phrase that the BSB translates as So introduces the result of 2:11a–b. Because Jesus and the people whom he sanctifies have the same father (2:11b), Jesus is not ashamed to call them his brothers (2:11c). Some other ways to introduce this result are:

That is why (GNT)

For this reason (NRSV)

And because of this

Jesus is not ashamed to call them brothers: This clause indicates that Jesus is not ashamed to say that he is in the same family with the people whom he sanctifies. The context implies that although Jesus is perfectly holy and much greater than human beings, he accepts people as his brothers and sisters because he and they all have God as their father. Some other ways to translate the clause are:

Jesus is not ashamed to say that we are his relatives.Uma back translation on TW.

Jesus is not ashamed of us but rather he calls us his younger siblings.

Different cultures have different beliefs about shame. In some cultures the negative statement Jesus is not ashamed to call them brothers may imply a wrong meaning.In the Jewish culture, either God or people could consider a person or the person’s actions to deserve shame. People tried to avoid being shamed, but often people unjustly shamed someone. Koester (page 230) says, “The desire to gain honor…and to avoid shame for oneself and one’s family was an important factor in shaping behavior…. Honor and shame could be ascribed to a person by society or by God, and many recognized that public opinion was an unreliable measure of a person’s worth. Therefore, Jewish and philosophical sources exhorted people not to be ashamed of doing justice and speaking the truth even if society regarded these as disgraceful. Those addressed by Hebrews were viewed with contempt by society (Heb 10:32–34, 13:13–14), BUT Christ was not ashamed to identify with them, just as God was not ashamed to identify with Abraham and his family, who spent their lives as foreigners….” If that is true in your language, you may translate the meaning without a negative. For example:

Jesus is glad to call them his brothers and sisters

Jesus considers it right/proper to call them his brothers and sisters

to call them brothers: In this context the phrase to call them brothers means to accept or acknowledge them as his siblings. The author of Hebrews was a believer in Christ, and he was writing to other believers. In some languages it may be more natural to use a form that refers to both the author and his readers. For example:

to say/acknowledge that we^(incl) are siblings

brothers: The Greek word that the BSB translates as brothers includes both males and females. In some languages it is necessary to use different words for males and females. For example:

brothers and sisters (NRSV)