UTN uW Translation Notes:

Hebrews 12 General Notes

Structure and Formatting

7. Faith and endurance (10:26–12:29)* Exhortation: Imitate Jesus in rejecting sin and enduring discipline (12:1–17)* Exhortation: Mount Sinai and Mount Zion (12:18–29)Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 12:5–6, which are words from the Old Testament.

Religious and Cultural Concepts in This Chapter

Sons

In 12:5–11, the author identifies the audience as “sons” and explains what that means. In the author’s culture, “sons” were the children who inherited property and received training from fathers and other teachers. The author is not excluding the women in his audience; rather, he is naming them “sons” of God too, since they receive God’s training. You may need to translate “sons” with a gender-neutral word to get this idea across. The author assumes that all true “sons” receive training and discipline. Only those who are not fully “sons,” that is, those who are “illegitimate” children, do not receive such training and discipline. The author’s point is that when the audience experiences suffering and painful events, it is training or discipline that proves that they are “sons.” If possible, preserve the language of children and parents in your translation. If your readers would not assume that parents train or discipline their children, you may need to explain in a footnote that this was common practice in the author’s culture. (See: son)

“Discipline”

In 12:5–11, the author frequently uses a word that the ULT translates as “discipline.” Scholars debate whether this word focuses primarily on education and training on the one hand or punishment and discipline on the other hand. Most likely, the word “discipline” refers to the entire education process, including both learning, training, punishment, and discipline. In fact, Greco-Roman education often included athletic training, which the author refers to directly in 12:1. If you have a word or short phrase for the whole process of education, you could use it to translate “discipline.” (See: discipline)

Mount Sinai and Mount Zion

In 12:18–24, the author contrasts two mountains, Mount Sinai and Mount Zion. Mount Sinai is where God came down to meet with Moses and the Israelites to make a covenant with them and give them his commandments and promises. The author refers to all the terrifying natural phenomenon that went along with God coming to meet them: fire, darkness, and loud sounds. You can read about these events in Exodus 19:9–20:21 and Deuteronomy 4:9–5:31. The author contrasts this mountain with Mount Zion, which on earth is the mountain on which the city of Jerusalem was built. However, the author is referring to the Mount Zion that is in heaven, much like John does in Revelation 14:1. On this mountain are God, Jesus, angels, and God’s people. The author contrasts these mountains because Mount Sinai is the place where God gave the first covenant, and Mount Zion is the place where God gives the new covenant. You should preserve the language that refers to mountains while making it clear what happened on these mountains. (See: zion)

“Shaking” and “removal”

In 12:26–28, the author quotes from Haggai 2:6, which is God’s promise that he will “shake” heaven and earth one more time. The author clarifies that this means the “removal” of everything that is “shaken,” while everything that is not “shaken” will “remain.” Scholars debate what the “shaking” and “removal” indicate. These words could mean that: (1) God will “remove” everything that is evil and disobedient from the creation in a way that is like “shaking” dust or dirt off clothing. In this way, the “removal” of the shaken things can be understood as a “transformation” of heaven and earth. It is this transformed heaven and earth that “remain.” (2) God will totally “remove” the creation in a way that is like “shaking” something so hard that it breaks or falls apart. Some scholars think that God will then recreate heaven and earth, and it is this completely new heaven and earth that “remain.” Other scholars think that God will not recreate anything, and only the part of “heaven” that is not “shaken” will “remain.” The first option is slightly more likely, but consider whether there are ways to translate these verses that allow readers to infer either option.

The “unshakable kingdom”

In 12:28, the author states that believers are receiving an “unshakable kingdom” from God. While some scholars argue that “kingdom” refers primarily to the act of ruling, most likely the author is referring to a place: the heavenly “city” that he described in 12:22–24. Scholars also debate whether “unshakable” identifies the city as something that is impossible to “shake” or as something that God chooses not to “shake.” In your translation, use words that clearly connect the “unshakable kingdom” to the “shaking” that the author has discussed in 12:26–27. (See: kingdomofgod)

Translation Issues in This Chapter

The “race”

In 12:1, the author refers to the Christian life as a “race” (specifically a race that includes running). He does not mean that believers are competing against each other. Rather, he is emphasizing how running a race requires training, endurance, and focus. Just as runners remove all possible weight and anything that might trip them, believers need to get rid of sins and any other distractions. Just as a runner must endure and persevere, they need to endure and persevere. It is possible that the author continues the race metaphor when he encourages the audience to make their hands and knees straight and to go on straight paths in 12:12–13. He may be encouraging them to think of themselves as tired runners who need to renew their strength and endurance. Since this is an important metaphor in this chapter, preserve the language of running a race, either by using the metaphor or expressing the idea as a simile. (See: run and figs-metaphor)

The “root of bitterness”

In 12:15, the author refers to a “root” that can “grow up” and cause trouble. He identifies this “root” as “bitterness.” The author’s point is that “bitterness” is something that is not always noticeable or large, just as a “root” is hidden underneath the ground. However, “bitterness” can cause much trouble, just like a “root” can nourish a large and very noticeable plant. If you cannot preserve the metaphor of the “root,” you could express the idea with a simile or use plain language. See the notes on this verse for translation options. (See: figs-metaphor)

The “consuming fire”

In 12:29, the author identifies God as a “consuming fire.” What he means is that when God punishes people who disobey or disbelieve, it is as if a “fire” totally “consumes” them. In other words, people should fear and respect God like they fear and respect a “consuming fire.” If possible, preserve the “fire” language, especially since the author is probably referring to how God is described as a “fire” in Deuteronomy 4:24. See the notes on this verse for translation options. (See: fire and figs-metaphor)

Translation Issues in This Chapter

The comparison to Esau

In 12:16–17, the author urges his audience not to be “sexually immoral” or “profane.” Then, he identifies Esau, the son of Isaac and the brother of Jacob, as an example of someone who was both of these things. The Old Testament does not directly describe Esau as “sexually immoral,” but it does tell how he had multiple wives from pagan nations. Later tradition sometimes described him as “immoral” because of this. However, the author focuses particularly on how Esau was “profane,” that is, someone who treats sacred or holy things as if they were ordinary and not holy. As an example, he briefly refers to how Esau was hungry and sold his “birthright” to his brother Jacob to get some food. A “birthright” is a valuable and important thing, but Esau considered it to be less important than one meal. You can read this story in Genesis 25:29–34. The author then goes on to describe how Esau could not regain his “birthright,” even though he tried to do so. As the story in the Old Testament tells it, Jacob received the special blessing from his father, and Esau did not. You can read this story in Genesis 27:1–41. If your readers would not know these stories about Esau, you may need to include some extra information in a footnote. (See: esau)

“You have come”

In 12:18, the author states that the audience “has not come” to the mountain to which the Israelites came. Rather, he states in 12:22 that they “have come” to Mount Zion. Since the Israelites could only approach but not go on top of Mount Sinai, it is likely that the phrase “have come” refers to getting near something but not going into or on it. This means that the audience has not entered the heavenly Mount Zion or Jerusalem. Rather, it has gotten close or near it while still on earth. Use words in these verses that refer to approaching or getting close to something.