HEB 2:11 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible—click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed as a tool for doing comparisons of different translations—the older translations are further down the page (so you can read up from the bottom to trace the English translation history). The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible—please double-check these texts in advance before using in public.

Text critical issues=none Clarity of original=clear Importance to us=normal (All still tentative.)

OET (OET-RV) Both the person who is making people holy and the ones being made holy are part of one family because he’s not ashamed to call them brothers and sisters

Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, red:negative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the RV alignments are incomplete (and may occasionally be wrong).

ULT For both the sanctifying and the ones being sanctified are all from one. For this reason, he is not ashamed to call them brothers,

UST Jesus, who sets his people apart for God, and those same people whom he set apart for God, all come from God himself. So, Jesus does not hesitate to refer to them as his own siblings.

BLB For both the One sanctifying and those being sanctified are all of one, for which reason He is not ashamed to call them brothers,

AICNT For both the one who sanctifies and those who are being sanctified all come from one.[fn] For this reason, he does not feel shame to call them brothers,

2:11, from one: One person or thing.

OEB For he who purifies, and those whom he purifies, all spring from One; and therefore he is not ashamed to call them his brothers and sisters.

WEBBE For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers,[fn]

2:11 The word for “brothers” here and where context allows may also be correctly translated “brothers and sisters” or “siblings.”

WMBB (Same as above including footnotes)

NET For indeed he who makes holy and those being made holy all have the same origin, and so he is not ashamed to call them brothers and sisters,

LSV for both He who is sanctifying and those sanctified [are] all of one, for which cause He is not ashamed to call them brothers,

FBV For both the one who makes people holy and those who are made holy belong to the same family.[fn] That's why he doesn't hesitate to call them “brothers,”

2:11 Literally, “all from one.”

TCNT For he who sanctifies and those who are being sanctified all have one Father. That is why Jesus is not ashamed to call them brothers,

T4T Jesus is the one who ◄makes people holy/sets people apart for God►, and they all belong to God’s family. As a result, Christ gladly [LIT] proclaims them to be like his own brothers and sisters.

LEB For both the one who sanctifies and the ones who are sanctified are all from one, for which reason he is not ashamed to call them brothers,

BBE For he who makes holy and those who are made holy are all of one family; and for this reason it is no shame for him to give them the name of brothers,

Moff For sanctifier and sanctified have all one origin. That is why he is not ashamed to call them brothers,

Wymth For both He who sanctifies and those whom He is sanctifying have all one Father; and for this reason He is not ashamed to speak of them as His brothers;

ASV For both he that sanctifieth and they that are sanctified are all of one: for which cause he is not ashamed to call them brethren,

DRA For both he that sanctifieth, and they who are sanctified, are all of one. For which cause he is not ashamed to call them brethren, saying:

YLT for both he who is sanctifying and those sanctified [are] all of one, for which cause he is not ashamed to call them brethren,

Drby For both he that sanctifies and those sanctified [are] all of one; for which cause he is not ashamed to call them brethren,

RV For both he that sanctifieth and they that are sanctified are all of one: for which cause he is not ashamed to call them brethren,
(For both he that sanctifieth and they that are sanctified are all of one: for which cause he is not ashamed to call them brethren/brothers, )

SLT For be consecrating and they being consecrated all of one: for which cause he is not ashamed to call them brethren,

Wbstr For both he that sanctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to call them brethren,

KJB-1769 For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,
(For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren/brothers, )

KJB-1611 For both hee that sanctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to cal them brethren,
(Modernised spelling is same as from KJB-1769 above, apart from punctuation)

Bshps For both he that sanctifieth, and they which are sanctified, are all of one. For which cause, he is not ashamed to call them brethren,
(For both he that sanctifieth, and they which are sanctified, are all of one. For which cause, he is not ashamed to call them brethren/brothers,)

Gnva For he that sanctifieth, and they which are sanctified, are all of one: wherefore he is not ashamed to call them brethren,
(For he that sanctifieth, and they which are sanctified, are all of one: wherefore he is not ashamed to call them brethren/brothers, )

Cvdl for so moch as they all come of one, both he that sanctifieth; & they which are sanctified.For the which causes sake, he is not ashamed to call them brethren,
(for so much as they all come of one, both he that sanctifieth; and they which are sanctified.For the which causes sake, he is not ashamed to call them brethren/brothers,)

TNT For he that sanctifieth and they which are sanctified are all of one. For which causes sake he is not ashamde to call the brethren
(For he that sanctifieth and they which are sanctified are all of one. For which causes sake he is not ashamde to call the brethren/brothers )

Wycl For he that halewith, and thei that ben halewid, ben alle of oon; for which cause he is not schamed to clepe hem britheren,
(For he that halewith, and they that been hallowed/consecrated, been all of one; for which cause he is not shamed to call hem brethren/brothers,)

Luth Sintemal sie alle von einem kommen, beide, der da heiliget, und die da geheiliget werden. Darum schämet er sich auch nicht, sie Brüder zu heißen,
(Sintemal they/she/them all from on coming, both, the/of_the there sanctifies, and the there sanctified become. Therefore shamet he itself/yourself/themselves also not, they/she/them brothers to/for be_called,)

ClVg Qui enim sanctificat, et qui sanctificantur, ex uno omnes. Propter quam causam non confunditur fratres eos vocare, dicens:
(Who because sanctificat, and who/which they_are_sanctified, from one everyone. Because how cause not/no confunditur brothers them to_call, saying: )

UGNT ὅ τε γὰρ ἁγιάζων, καὶ οἱ ἁγιαζόμενοι, ἐξ ἑνὸς πάντες; δι’ ἣν αἰτίαν, οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν
(ho te gar hagiazōn, kai hoi hagiazomenoi, ex henos pantes; di’ haʸn aitian, ouk epaisⱪunetai adelfous autous kalein)

SBL-GNT ὅ τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες· διʼ ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν,
(ho te gar hagiazōn kai hoi hagiazomenoi ex henos pantes; diʼ haʸn aitian ouk epaisⱪunetai adelfous autous kalein,)

RP-GNT Ὅ τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι, ἐξ ἑνὸς πάντες· δι' ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν,
(Ho te gar hagiazōn kai hoi hagiazomenoi, ex henos pantes; di' haʸn aitian ouk epaisⱪunetai adelfous autous kalein,)

TC-GNT Ὅ τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι, ἐξ ἑνὸς πάντες· δι᾽ ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν,
(Ho te gar hagiazōn kai hoi hagiazomenoi, ex henos pantes; di haʸn aitian ouk epaisⱪunetai adelfous autous kalein, )

Key for above GNTs: yellow:punctuation differs, orange:accents differ, red:words differ (from our SR-GNT base).

SOTN SIL Open Translator’s Notes:

Section 2:5–18: Jesus, the Son of God, became a human being

In the previous section, the author stated the seriousness of ignoring the Son’s message of salvation. In this section he gave more reasons why Jesus is greater than the angels and why we should take Jesus’ salvation more seriously than the law that was received through the angels. Some of these reasons are:

Jesus, not the angels, will control the future world (2:5)
Jesus humbled himself in order to make himself like us:
- In our lower position (2:7, 2:9)
- In our suffering and death (2:10, 2:14)
- As his brothers, God’s children (2:11–14, 2:17)
Jesus can:
- Bring us to glory (2:10)
- Bring us to salvation (2:10)
- Make us holy (2:11)
- Break the power of death (2:14)
- Sets us free from the fear of death (2:15)
- Help us (he did not come to help angels) (2:16)
- Be a merciful and faithful high priest before God (2:17)
- Take away the sins of people (2:17)
- Help us when we are tempted (2:18)
- [Angels cannot do this]

Some other possible headings for this section are:

The Son became human to save us

Christ Became like Humans (NCV)

Jesus Became One of Us to Help Us (GW)

Paragraph 2:10–13

In this paragraph the author explained more fully why Jesus became a man and suffered and died for us. He did it so that people may share God’s glory and become part of God’s family. This paragraph is still part of the section which establishes that Jesus is greater than the angels. It implies that no angel provided salvation for us like Jesus did by suffering and dying for us.

Some versions do not begin a new paragraph until 2:11. That is because 2:10 is a verse that links Paragraph 2:5–9 with this new paragraph.

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 both the One who sanctifies

Indeed, both the one who makes people holy
Both Jesus, who dedicates people to God

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 are of the same family.

and those who are being made holy all have the same Father, God.
and those people whom Jesus dedicates to God are all from/of the same family.

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:

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)
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 Jesus is not ashamed to call them brothers.

That is why Jesus is not ashamed to call them brothers and sisters. (GW)
Therefore Jesus willingly/gladly says that they are his siblings.

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)

UTN uW Translation Notes:

Note 1 topic: grammar-connect-logic-result

γὰρ

(Some words not found in SR-GNT: Ὁ τέ γάρ ἁγιάζων καί οἱ ἁγιαζόμενοι ἐξ ἑνός πάντες διʼ ἥν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφούς αὐτούς καλεῖν)

The word For introduces an explanation of how believers can be called “sons” (See: [2:10](../02/10.md)) and of why Jesus suffered in order to save these “sons.” If it would be helpful in your language, you could use a word or phrase that does introduce an explanation, or you could leave For untranslated. Alternate translation: [Everyone who believes is a son, because] or [He saved them through sufferings because]

Note 2 topic: figures-of-speech / explicit

ὅ & ἁγιάζων, καὶ οἱ ἁγιαζόμενοι

The phrase the one who sanctifies refers to Jesus, and the phrase those who are being sanctified refers to believers. If it would be helpful in your language, you could these ideas more explicit. Alternate translation: [the one who sanctifies, Jesus, and we who are being sanctified]

Note 3 topic: figures-of-speech / activepassive

οἱ ἁγιαζόμενοι

the_‹ones› ˓being˒_sanctified

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are being sanctified rather than on the person doing the sanctifying. If you must state who does the action, the author implies that Jesus does it. Alternate translation: [those whom Jesus is sanctifying] or [those whom he is sanctifying]

Note 4 topic: figures-of-speech / explicit

ἐξ ἑνὸς πάντες

of (Some words not found in SR-GNT: Ὁ τέ γάρ ἁγιάζων καί οἱ ἁγιαζόμενοι ἐξ ἑνός πάντες διʼ ἥν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφούς αὐτούς καλεῖν)

The word one could refer to: (1) God the Father, who is the source of all humans and also of God the Son. Alternate translation: [all have one source, God himself] or [all have the same Father] (2) type or common origin. Alternate translation: [all have one common origin] or [are all humans together]

Note 5 topic: writing-pronouns

οὐκ ἐπαισχύνεται

not ˱he˲_˓is˒_being_ashamed

The word he refers back to the the one who sanctifies, who is Jesus. If it would be helpful in your language, you could make explicit that the pronoun refers to Jesus. Alternate translation: [Jesus is not ashamed]

Note 6 topic: figures-of-speech / litotes

οὐκ ἐπαισχύνεται

not ˱he˲_˓is˒_being_ashamed

The author uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If it would be helpful in your language, you could express the meaning positively. Alternate translation: [he is proud]

Note 7 topic: figures-of-speech / activepassive

οὐκ ἐπαισχύνεται & καλεῖν

not ˱he˲_˓is˒_being_ashamed & ˓to_be˒_calling

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on the person who is ashamed rather than on the person doing the shaming. Alternate translation: [he does not feel shame when he calls] or [he does not worry when others shame him for calling]

Note 8 topic: figures-of-speech / gendernotations

ἀδελφοὺς

Although the word brothers is masculine, the author is using it to refer to all believers, both men and women. If it would be helpful in your language, you could use a word that applies to both men and women or you could refer to both genders. Alternate translation: [brothers and sisters]

Note 9 topic: translate-kinship

ἀδελφοὺς αὐτοὺς καλεῖν