text:
Epistle to the Hebrews (Translated)
Conservapedia Bible Project | |
Completed: | |
Old Testament: | |
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Chapter 1
Verse | King James Version | Proposed Conservative Translation | Analysis |
1 | God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, | In many ways and at many times in the past, God spoke to our fathers through the prophets, | This chapter striking in its main thrust and quotes - Jesus is the SON, superior to all created beings, and in particular the angels of God, and He is the object of O.T. references clearly of God. This is a pre trinitarion attribution of Divinity to the Savior. "Helping along" with this, along with the selection of O.T. verses, are the facts that in Hebrew, lack of case endings and therefore the primacy of syntax (position of words in sentence) can be made to emphasize His divinity - Elohim Elohekha( "God [can be 'speaking about' but here most probably 'speaking to'], Your God")and the fact that the base form in the Aramaic and Vocative are exactly the same - (Allha= both '[the]God' and 'O God'). But,of course, there is also the direct, and non linguistic, affirmation of the Son's deity - But to the Son, He says, "Your Throne, O God...". I have tried to keep the authors style which in places thought seems to tumble after thought bringing an accentuation of the SON. this fits in 'idiomization' of the text but of course, is not the usual style for translating this otherwise majestic structure of divine thought. The last thing to say, I have capitalized phrases or words (Last Days, Word of...) which are already in the author's day and can be seen from his work, pregnant with meaning and evoking of many associations, all of which are necessary for our understanding of this epistle. |
2 | Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; | But in these the Last Days He has spoken to us through His Son, whom He determined to be the inheritor of everything, the Son, by whom He made the worlds, | This verse poses a difficulty for those who claim that this epistle was written by Jesus Christ Himself: He (God) has spoken to us (men, including the writer) through His Son (Jesus Christ) - which implies that His Son and the writer are different entities.
3 | Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; | the Son, who is the very brightness of His Glory, and the very image of His Person, and the bearer of all things, carrying them by the Word of his power. When He, the Son, had Himself accomplished a cleansing of our sins, He sat down at the right hand of the Greatness on High. | |
4 | Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. | This One, then, is to be considered infinitely better than angels having been bequeathed a title more excellent than they. | "infinitely better" is a more precise translation than the somewhat awkward "so much better" or "inestimably better"; the Greek is τοσοῦτον,[1] meaning so vastly great in quantity |
5 | For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? | Did He say, at any time, to an angel, "You are My Son, today I have become your father", or "I will be his Father and he shall be My Son," | |
6 | And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. | or, as happened when He brought the Firstborn into the world, "Let all the angels of God worship Him"? | |
7 | And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. | But, rather, of angels, He says, "He makes His angles spirits, and His servants a flaming fire." | |
8 | But unto the Son he saith, Thy throne, O God, is for ever and ever a sceptre of righteousness is the sceptre of thy kingdom. | But to the Son, He says, "Your throne, O God, is for ever and ever, a scepter of righteousness, the scepter of Your Kingdom. | |
9 | Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. | You have loved righteousness and hated lawlessness. For this reason, God, Your God, has anointed You from among all your companions with the oil of joy." | |
10 | And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands | And, "You, Lord, in the beginning of all, set down earth's foundations. The universe is the work of Your hands. | οὐρανός is best translated as "universe" here, rather than "heavens"; "universe" today has the meaning of the now-archaic term "heavens" of many centuries ago. Biblical scientific foreknowledge is helpful in ascertaining the original meaning. |
11 | They shall perish; but thou remainest; and they all shall wax old as doth a garment; | They shall perish; but You remain. As a garment they all wear out. | Combining verses 10 and 11, the point is this: the universe wears out like a garment, which expresses the insight of the Second Law of Thermodynamics. See Biblical scientific foreknowledge. |
12 | And as a vesture shalt thou fold them up, and they shall be changed but thou art the same, and thy years shall not fail. | And as a cloak, You will fold them up. They will be changed but You remain the same, Your years shall have no end." | |
13 | But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? | But to any angel, did He say at any time, "Sit at my right hand, until I make Your enemies a footstool for You?" | |
14 | Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? | Aren't they all spirits of service, sent out to serve those who will be heirs of salvation? |
Chapter 2
Verse | King James Version | Proposed Conservative Translation | Analysis |
1 | Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. | Therefore we need to take very seriously what we have heard, if we are not to fall away. | The rhetorical tone of persuasion continues with appeal becoming more prominent as the author makes transition from the Son as Deity to the Son as Jesus on earth become one of us for His mission of redeeming us. Without using "incarnation", it is all there. The appeal is to the heart and the conscience making the language in this section, "without flourish" or distance. There is no escaping his meaning for us (the Jewish believers starting to slip back to the Law, and then to all believers) to change our ways and return to Him and the ways of grace. Language becomes pithy, direct,touching the heart as author turns us to Jesus whom we see now crowned, through the eyes of faith, while with our physical eyes, see all around the world not yet subjected to Him. Along with Greek and the Syriac, in the 1st verse the KJV "slip" or better "fall (Peshitta understanding of Gr. word) away" or "drift away" does not refer to the things "which we have heard" but to us, the readers of the letter. We are in danger of "slipping" |
2 | For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; | If the word "spoken by angels" stood firm, and every violation and disobedience met with its due "payback", | "Spoken by angels" is in quotes. It is hard to know if the author really holds to the first century idea that the Torah was given through the mediation of angels or that he using this thought to press His point that if the lesser - Law and angels had full force, how much more the greater - the word from Jesus, having come directly to us from Him, and indirectly through His Apostles. |
3 | How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; | How can we escape, if we neglect such a great salvation, first spoken about by the Lord, and then passed on to us with surety by those who heard the Lord. | |
4 | God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will? | These people had God's own witness to what they were saying by His granting signs, and wonders and various demonstrations of His power, gifts of the Holy Spirit, just as He deemed proper. | The works by Jesus were "signs" of the underlying reality, not "miracles" that somehow would depart from reality. |
5 | For unto the angels hath he not put in subjection the world to come, whereof we speak. | It was not to angels that He subjected the coming worlds of which we are speaking. | again accentuated by word order the opposition between men and angels. This time with the superiority clearly going to man. This is to tie in the superiority of the Son of God as Deity over the angels with now the superiority of Him incarnate, Jesus Christ come in the flesh, over the angels. |
6 | But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? | Someone in some place gives testimony, saying, What is man that You think of him or the Son, a human being, that You watch over him? | "Someone in some place"- the author, in the rush of thought, does not readily have the reference in the Scriptures. An example of the force of focus on the task at hand. |
7 | Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands | You have made him somewhat less than the angels, you have crowned him with Glory and Honour, and have placed him over the works of Your hands | "Hebrews" following the Greek Septuagint has "less than the angels" rather than the original Hebrew text "less than God (Elohim)". |
8 | Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. | You have put everything under His feet in subjection to Him. All things are placed in subjection to Him. Nothing has not been put under Him.
But we do not see now that all things are put under him. |
9 | But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. | But we see Jesus, who had become a little "lower than the angels" for the suffering of death, we see Him crowned with Glory and Honour, so, by God's grace, He could taste the death of every man. | |
10 | For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. | For it was just like the Father, seeing that everything was created by Him, and it was for Him that they were made, when he determined to bring many sons into Glory, to make the Fount of their salvation, perfect through the suffering which He endured. | αρχηγον means Leader, author, prince, captain and is translated by the Syriac as Head, which also includes the idea of Source. From the context, it seems however it is translated, there is no distance, as there might be of a Leader, or if a leader, all are right there with him just behind. The thought will follow that the sanctified and sanctifier are one. I have chosen Fount to show the flow of unity - from Him to the sons.
In 5:9, Again, the theme is taken up that Jesus was made perfect, not implying sin, but completion through the stages in perfect obedience within the experience of sufferings. This will be important. His righteousness was no fiction thus what He won could rightly be there and rightly granted by Him to us. He took our actual and "hard won" sins, we received His hard won righteousness. |
11 | 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 who makes holy and those who are made holy are one. That is why He is not embarrassed to call them His brothers. | |
12 | Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. | Saying, I will proclaim Your name to my brothers, in the midst of the church I will sing Your praises. | The KJV "Church" is good for εκκλησιας, not the "assembly" of NKJV. The term is already coined for the assembly of believers in Christ. |
13 | And again, I will put my trust in him. And again, Behold I and the children which God hath given me. | And again, I will totally put my confidence in Him, and again, Yes, I and the children God has give me. | The one who is speaking in the above verses is the Son. In this verse, it is not clear what the first quote has to do with the second. But perhaps it is this, in the first, He expresses His own trust in God (the Father). Once having expressed that, the second quote tells us He is not alone. With Him in this are the children the Father has given Him. Again, they are one, and then follows the meaning of that onesness. |
14 | Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; |
because the children were human beings, He also became a human being, so that He might die, and through that, destroy the one holding the powere of death, namely, the Devil, |
15 | And deliver them who through fear of death were all their lifetime subject to bondage. | freeing them who because of their fear of death, were held in life-long bondage. | |
16 | For verily he took not on him the nature of angels; but he took on him the seed of Abraham. | And so He took on not the nature of angels, but rather that of the seed of Abraham. | going with the KJV in this passage where the Greek is unclear. Further in divergence is the Syria, perhaps having the same problem - "...death, not having ruled over angels but rather the seed of Abraham" |
17 | Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. | Because of all this, it was necessary for Him to be exactly like His brothers, so that He might prove to be a merciful and faithful High Priest toward God for them, and to make a reconciliation for the people's sins. | |
18 | For in that he himself hath suffered being tempted, he is able to succour them that are tempted. | Because He Himself has endured temptation, He is able to help those who are being tempted. |
Chapter 3
Verse | King James Version | Proposed Conservative Translation | Analysis | |
1 | Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; | So,my holy brothers, sharing in the heavenly call, focus in on the Apostle and High Priest of our faith, Christ Jesus. | an example of "suggestive" thought - one thought suggesting another, not requiring it.
"of our faith". The word translated as faith" really means confession or profession of faith, but from the thust of the whole epistle, it is clear that the concern is for going on without swerving or dopping out of the community of faith, which one has entered on his profession of faith. The church professes Christ, and by our joining this faith, so do we. | |
2 | Who was faithful to him that appointed him, as also Moses was faithful in all his house. | Yes, He was faithful to the One who appointed Him, in similar fashion as Moses was faithful to all his house | ||
3 | For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. | But this One was far more worthy of regard than Moses, as it is really the builder of the house, rather than the house itself, that we have the more regard for. | Here begins the back and forth showing the superiority of Christ over Moses. In some translations this "on one hand.. but on the other hand" does not receive the emphasis that actual fluidity of the connectives permit and require. This translation allows for that assisted by emphasis permitted by changes in phrase and word order. Here the rhetorical should be given full play and not the structural or "edificial" | |
4 | For every house is builded by some man; but he that built all things is God. | every house is built by some particular individual. But everything that is built has God as its builder | ||
5 | And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; | And it was as a servant that Moses was faithful in all his house, the full implications of this could only be understood later on, | ||
6 | But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. | But Christ was faithful as a Son over the house, and that house his own; and we are that house, if we only hold on tight to the confidence and to the joy of this hope, until the very end. | I have retained KJV "house" faithful to the Greek, rather than making explicit Moses baing faithful as a servant in the house was meant to indicate the things of God and in particlular related to the Torah. I have kept the "house" because the house is actually the term in the Bible and in the Judaism of the day of Hebrews that meant the "temple" - The House of the Lord. So we being the house of the Lord is the same as we being the Temple of the Lord in the letter of Peter. This equivalence shows that already in the book of Hebrews, and to be developed in the letter, there is a thoroughgoing fulfillment - not only the ritualistic elements of the earthly temple of the O.T. and the priesthood, fulfilled in Heaven and in Christ, but also a fulfillment of the people of the O.T. in the people of the New Covenant, the Church. This is not the same as in what is called "replacement theology" as there are fulfillments for the People of Israel as well. All this could not be reflected in the text, of course, but can be developed in footnotes. In other words, a good translation will need to be "annotated". | |
7 | Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, | And so (The Holy Spirit is speaking: This Day, if you hear His voice, | ||
8 | Harden not your hearts, as in the provocation, in the day of temptation in the wilderness | do not harden your hearts as in the Trial, the day of temptation of the Wilderness | again literally "in the wilderness", but translated "of the Wilderness". "The Day of the Wilderness" already known and used as a phrase, thus giving force for a lesson. | |
9 | When your fathers tempted me, proved me, and saw my works forty years. | The time your fathers tempted me, put me to the trial, having seen my doings for forty years! | "tempted me, proved me,"..."tempted me, put me to the trial, having seen my doings..." - The "and"s of prose are left out replicating the poetic jabs, the cadences of the original Hebrew in the Psalms. The Vavs in Hebrew do not always mean the prosaic "and" and should not always be translated as "and". | |
10 | Wherefore I was grieved with that generation, and said, They do always err in their heart; and they have not known my ways. | So, My heart was cut, hurt because of that generation, and I said, "They are always wandering astray in their hearts. The have not know My ways." | ||
11 | So I sware in my wrath, They shall not enter into my rest.) | And I swore in my anger, "They shall not enter into My Rest!) | ||
12 | Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. | And so, my brothers, Be alert that there be no evil heart of unbelief and departing fro the living God | ||
13 | But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. | Cause others every day to be serious about it while we are in "This Day" now, so that you do not become hardened by deceptive way that sin has, | ||
14 | For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; | We will be sharers in Christ, if our early confidence sees us through to the end, | ||
15 | While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation. | As to it being said. " This Day, if you hear His voice, | ||
8 | Harden not your hearts, as in the provocation, in the day of temptation in the wilderness | do not harden your hearts as in the Trial, the day of temptation of the Wilderness", | ||
16 | howbeit not all that came out of Egypt by Moses. | This was applicable to the some who had come out of Egypt, the ones who provoked, | ||
17 | But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? |
whoe ere the one with whom He was grieved for forty years? was it not with those whose dead bodies lie in the Wilderness? |
18 | And to whom sware he that they should not enter into his rest, but to them that believed not? | Who were they that He swore would not enter into His Rest, where they not those who believed not? | ||
19 | So we see that they could not enter in because of unbelief. | So we see, it was because of unbelief that they could not enter. | Here is a more than minor statement which will appear over and over again in other forms - do not think that you can retain belief in Christ and reject the community of faith - the Church. But along the way, I (the author of Hebrews) will show you the fulfillment in Christ of every thing of the Judaism you know and the Old Testament foundation of all, for the rightness of your decision of faith to shine through. But know that it is the community of Faith. And without faith, you cannot enter in. |
Chapter 4
Verse | King James Version | Proposed Conservative Translation | Analysis |
1 | Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. | Let us be fearful, therefore, that any of us, falling short, do not enter His Rest | |
2 | For unto us was the gospel preached, as well as unto them but the word preached did not profit them, not being mixed with faith in them that heard it. | We, as well as the people of former time, had God's word proclaimed to us, but they not having faith mixed in with the Word that they heard. | |
3 | For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest although the works were finished from the foundation of the world. | For it is we believers who do enter the Rest, He having said, "I have sworn in my anger that they should not enter my Rest", the Rest commencing with the conclusion of the work undertaken for the founding of the world. | |
4 | For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. | Because in a certain place He spoke in words to this effect, "And God rested on the seventh day from all His works." | |
5 | And in this place again, If they shall enter into my rest. | And then in another place, "They shall not enter into my Rest!" | |
6 | Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief | And so we see that some are to enter in and we also see that the ones first preached to did not enter in - because of their unbelief | |
7 | Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. | And then again we see that there is a "certain day", according to David from a time much later on. It is said, "This Day, if you hear His voice, do not harden your hearts". | |
8 | For if Jesus had given them rest, then would he not afterward have spoken of another day. | Well, if Joshua had given them the Rest, then there would not have been need to afterward speak of another Day. | "Jesus" is the Greek (iesous) for Joshua. There are the same name. the Peshitta Aramaic spells this out by supplying here Joshua's full name Joshua Ben Nun (Joshua son of Nun). The Greek leaves it ambiguous, knowing that who was intended was Joshua, the servant and successor of Moses, but also seeing the activity of the Son of God Jesus in salvations now and then. |
9 | There remaineth therefore a Rest to the people of God. | And so "the Rest" remains for the people of God. | Here and in the following verses, is a clear demonstration of the concept that works do not bring us to the promised rest of God, and that the believers by not trying it by works do enter into that rest that God has provided, and so they do it God's way who Himself rested from His own works - the works of creation. We labor to enter into His Rest. That is not a contradiction. We decide, determine, and stick to the resolution, that we will be saved by Him in whom we have believed and not sink back into the old way of striving to please Him by who we are and what we can do. |
10 | For he that is entered into his rest, he also hath ceased from his own works, as God did from his. | For the one who has entered into his Rest, He has ceased from his own "works", just as God did from his. | |
11 | Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. | Let us labor, therefore to enter our Rest, God forbid there befall us what unbelief brings, | |
12 | For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. | Yes, God's mandate is alive and powerful, sharper than any two-edged sword, cutting down between the soul and the spirit, striking even inner bone, and tendon, and knowing what is going on in one's heart and mind. | It is more accurate to translate "logos" as "mandate" here, since it listens and acts while "word" does not. Also, notice that here the author transits from the "it" of the Word to "He" who is the Word and with whom we have to do. Saint Augustine thought the "two-edged sword" was the Old and New Testament. |
13 | Neither is there any creature that is not manifest in his sight but all things are naked and opened unto the eyes of him with whom we have to do. | No created thing is left unexposed to His sight; all are naked and open to the eyes of Him with whom we have to do. | |
14 | Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. | Well, seeing that we do have a great High Priest, that has gone through into Heaven, Jesus the Son of God, let us hold strong in our confession. | Well, we do not loose heart as the One who sees all and from Whom none can escape, He is the One who pities us having great compassion. |
15 | For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. | We do not have a High Priest who is untouched and immune to what we go through, our debilities: in every way we are, He was tempted, but did not sin. | This book explains better than others that Jesus was tempted "in every way we are," and this rendition by Conservapedia conveys this powerful point better than other translations. |
16 | Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. | So let us come with confidence to the Throne of Grace, so that we can obtain mercy and God's compassion, to help us for the time of our need. |
Chapter 5
Verse | King James Version | Proposed Conservative Translation | Analysis |
1 | For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins | For every high priest taken from men is given for men for things that pertain to God, for the purpose of offerings and sacrifices | |
2 | Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. | and these can have sympathy on those that are ignorant and who stray, because he likewise has these debilities. | |
3 | And by reason hereof he ought, as for the people, so also for himself, to offer for sins. | And that is why he needs to offer up for his own sins, just as for the others. | |
4 | And no man taketh this honour unto himself, but he that is called of God, as was Aaron. | No person can take the weight of this honor on his own, but he must be called by God, just as was Aaron. | |
5 | So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. | the same with Christ; He did not take this honor on Himself to make Himself a high priest. It was He that said to Him, "You are my Son, This Day I have fathered You. | |
6 | As he saith also in another place, Thou art a priest for ever after the order of Melchisedec. | He also said somewhere else, "You are a Priest forever, in the likeness of Melchizedek. | The Greek can bear the meaning of "Order", possibly a "mishmeret" of priests (a formal grouping of priests for particular service at a particular cycle of time as was in Zakharia, the father of John the Baptizer) but may also bear, as the Peshitta has it, a "likeness" or type that is replicated (ܒ݁ܰܕ݂ܡܽܘܬ݂ܶܗ ܕ݁ܡܰܠܟ݁ܺܝܙܕ݂ܶܩ biddmuteh dMelcisedek). I have chosen the latter as it continues the theme of image bearing, and leaves open the possibility of later interpretation of Epistle to the Hebrews that Melchizedek actually was a pre-incarnational theophany of the Son of God |
7 | Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; | This One when He was on earth in the flesh, offered up prayers and heartfelt stirrings with loud cries and tears to Him having the power to save Him from death, and He was heard, for he feared God. | |
8 | Though he were a Son, yet learned he obedience by the things which he suffered; | Even though He was a Son, He still had to learn obedience by endurance through the things He suffered | |
9 | And being made perfect, he became the author of eternal salvation unto all them that obey him; | And so having become perfect, He became the Source of eternal salvation for all who will obey Him. | |
10 | Called of God an high priest after the order of Melchisedec. | Yes, He was called by God to be in such a way in the likeness of Melchizedek | |
11 | Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. | I have many things to say about this matter, but it is difficult, you are so hard to get through to. | |
12 | For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. | You should be teachers by this time, but you yourselves need to be taught the very basics of the message of God, You need to drink milk, not eat solid meat. | |
13 | For every one that useth milk is unskillful in the word of righteousness, for he is a babe. | Everyone needing milk is still a baby, "milk" for the bumblers, taking first steps in the word of righteousness. | |
14 | But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. | Solid food is for the grown-ups, those that have mastered solid steps in the distinguishing between good and evil. |
Chapter 6
Verse | King James Version | Proposed Conservative Translation | Analysis |
1 | Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, | Setting aside the principles of Christ's truth, let's talk about perfection, not explaining the necessity of repentance and faithfulness to God again, | |
2 | Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. | of the doctrines of baptism, healing by faith, resurrecting the dead, and eternal judgment. | |
3 | And this will we do, if God permit. | So we shall, God permitting. | |
4 | For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, | For it's impossible in the case of those who experienced enlightenment, who tasted God's heavenly gift, have partaken with the Holy Spirit, | Calvinists claim that this description refers to individuals who were exposed to a certain level of biblical knowledge though aren't saved. However, the last phrase in the verse clearly refers to individuals with the Holy Spirit in them, which can only be attained through repentance and salvation. Therefore, it naturally indicates a reference to individuals who were once saved. |
5 | And have tasted the good word of God, and the powers of the world to come, | tasted the word of God and the powers of the coming world, | |
6 | If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. | and yet subsequently fall away, to restore them back to saving repentance, since they are crucifying and shaming the Son of God once again. | This verse is often misunderstood due to the seemingly vague nature of the term "fall away"; some Christians may worry at first impression if their sinful slips after repentance means they are absolutely doomed to Hell. However, translations use terms such as "restore" and "bring back" to indicate that the impossibility for such individuals to be saved again is because they consciously choose to reject Christ. It's also interesting to note that Scripture refers to demons, who are 100% doomed to Hell, as "fallen angels." Clearly, the term "fallen" means to completely reject God to the point that one's conscious state is so stubborn in rebelling to the point of being impossible to regain faith and a repenting attitude. Thus, a Christian who may make conscious sinful slips after repenting is not doomed to Hell if they still choose to have a repenting attitude and ask God for forgiveness, and therefore is not the type of person who the verse is referring to.
The KJV uses the term "if" in the beginning, and Calvinists including Got Questions Ministries, who promote the doctrine of once saved, always saved, defend the inclusion on the grounds that apparently no Greek word corresponds to the English word "if." It should be noted that hardly, if even any other translations aside from KJV and NKJV use "if"; it would not make sense for the verse to describe a hypothetical impossible situation as Calvinists claim could be a supposed valid interpretation. |
7 | For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God | Because the earth, which absorbs the rain and produces vegetation to provide for us, is blessed by God. | |
8 | But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned. | But the land covered in thorns and thistles is rejected, even cursed. It is destined to be burned. | |
9 | But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. | Friends, though we talk like this, we're convinced better things are in store for you, along with salvation. | |
10 | For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. | God is not deceitful and will not forget your work, which you have done loving His name, like ministering to the saints. | |
11 | And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end | We hope that all of you show the same work ethic and hope until the very end, | |
12 | That ye be not slothful, but followers of them who through faith and patience inherit the promises. | that you won't be lazy, but follow those who inherit Jesus' promises through faith and patience. | |
13 | For when God made promise to Abraham, because he could swear by no greater, he sware by himself, | When God promised Abraham, because He could swear no bigger oath, He swore by Himself. | |
14 | Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. | He said, "I will certainly bless you and multiply you." | |
15 | And so, after he had patiently endured, he obtained the promise. | So, after patient endurance, he received the promise. | |
16 | For men verily swear by the greater and an oath for confirmation is to them an end of all strife. | Men always swear by greater things and assume that it will end their problems. | |
17 | Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath | So God used an oath to show the heirs of His promise that his counsel would never change. | |
18 | That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us | It is impossible for God to lie, so He did this so we who have fled to grasp His hope could be consoled by two unchanging things. | |
19 | Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; | The hope is the anchor of the soul, strong and secure, and enters behind the curtain, | |
20 | Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. | Where Jesus, our forerunner, has entered. He is the high priest for ever in the order of Melchisedec. |
Chapter 7
Verse | King James Version | Proposed Conservative Translation | Analysis |
1 | For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; | Melchisedec, King of Salem, and God's priest, met Abraham returning from the decimation of kings and blessed him. | |
2 | To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; | Abraham gave him a tenth of everything, including the title of King of righteousness, later also King of Salem, meaning "King of peace." | |
3 | Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. | Fatherless, motherless, without family, without a beginning or end, he was made like the Son of God, being a priest eternally. | |
4 | Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. | Consider how great he was, since the patriarch Abraham gave him one tenth of everything. | |
5 | And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham | So the sons of Levi who enter the priesthood have been commanded to take tithes from the people as the law states - from their brothers - though they are descended from Abraham.. | |
6 | But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. | He didn't descend from them, but received Abraham's tithes, and blessed him with the promise. | |
7 | And without all contradiction the less is blessed of the better. | Without contradiction, the less is blessed all the more. | |
8 | And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. | Here, men who die receive tithes, but there, the living receives them. | |
9 | And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. | Levi too, while receiving tithes, paid them to Abraham. | |
10 | For he was yet in the loins of his father, when Melchisedec met him. | Because he was still a descendant of his father when Melchisedec met him. | |
11 | If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron? | So if one could be perfected by the Leviticl priesthood (which gave people the law) what was the point of another priest after Melchisedec not called of the order of Aaron? | |
12 | For the priesthood being changed, there is made of necessity a change also of the law. | The priesthood has been changed and so there must be a change of the law. | |
13 | For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. | Because He whom this is about is from another tribe, which wasn't allowed to access the altar. | |
14 | For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. | It's clear that our Lord came from Juda, a tribe about which Moses spoke nothing about the priesthood. | |
15 | And it is yet far more evident for that after the similitude of Melchisedec there ariseth another priest, | It is even clearer that another priest has arisen the same as Melchizedek, | |
16 | Who is made, not after the law of a carnal commandment, but after the power of an endless life. | Who is created not by the laws of the physical world, but with the power of everlasting life. | |
17 | For he testifieth, Thou art a priest for ever after the order of Melchisedec. | For he taught, "You are a priest forever pursuant to the order of Melchizedek. | |
18 | For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof. | There was truly a cancellation of the prior commandment because it became weak and unprofitable. | recheck |
19 | For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God. | For the law made nothing perfect, but the introduction of a greater hope did, by which we come close to God. | |
20 | And inasmuch as not without an oath he was made priest | It was only with an oath that He was made priest; | |
21 | (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec) | for the other priests were ordained without an oath. But He took this oath that said to Him, "The Lord swore and will not recant, 'You are a priest forever after the order of Melchizedek' | |
22 | By so much was Jesus made a surety of a better testament. | By this Jesus became a guarantee of a better covenant. | |
23 | And they truly were many priests, because they were not suffered to continue by reason of death | There were many priests, because death prevented them from continuing forever in their position. | |
24 | But this man, because he continueth ever, hath an unchangeable priesthood. | But this man, because He continues forever, has an unchangeable priesthood. | modern versions dilute this |
25 | Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. | He is thereby also able to save to the utmost those who come to God by Him, seeing that He lives forever to intercede for them. | |
26 | For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; | For such a high priest became of us; He is holy, harmless, undefiled, away from sinners, and exalted higher than the heavens; | "harmless" or "blameless"? |
27 | for this he did once, when he offered up himself. | Who, unlike the high priests, make daily sacrifices, first for his own sins, and then for the people's, because he did this once when he offered up himself. | |
28 | For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore. | For the law makes men high priests who have human weakness; but the word of the oath, which came later after the law, makes the Son who is consecrated forever. | wow, what a logical conclusion! |
Chapter 8
Verse | King James Version | Proposed Conservative Translation | Analysis |
1 | Now of the things which we have spoken this is the sum We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens; | This is the main point here: we have such a high priest who sits at the right hand of the throne of the Majesty in Heaven, | don't omit θρόνος τῆς Μεγαλωσύνης |
2 | A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. | a minister of the sanctuary, and of the true tabernacle, which the Lord set up, and not man. | |
3 | For every high priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat also to offer. | For every high priest is ordained to offer gifts and sacrifices, thus it is necessary that this man also have something to offer. | |
4 | For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law | For if He were on earth, He would not be a priest, seeing that there are priests who offer gifts pursuant to the law, | |
5 | Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount. | who imitate the example and image of heavenly things; as Moses was admonished by God for whom he was about to construct the tabernacle: "See", said He, "that you make all things according to the pattern showed to you in the mount." | |
6 | But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. | But now He has obtained a more perfect ministry, by how much also is he the mediator of a finer covenant, which was founded on stronger promises. | we can be more descriptive than "better"; note that this is speaking of Jesus |
7 | For if that first covenant had been faultless, then should no place have been sought for the second. | If that first covenant had been perfect, then there would have been no need for the second. | |
8 | For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah | But finding fault with them, He said, "'The day will come,' said the Lord, 'when I will make a new covenant with the house of Israel and with the house of Judah, | |
9 | Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. | not according to the covenant that I made with their fathers at the time when I took them by the hand to lead them out of the land of Egypt; because they lived in violation of my covenant, and I disregarded them,' said the Lord. | |
10 | For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts and I will be to them a God, and they shall be to me a people | 'For this is the covenant that I will make with the house of Israel after those days,' said the Lord; 'I will put implant my laws in their minds, and write them in their hears, and I will be a God to them, and they shall be a people to me.' | |
11 | And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord for all shall know me, from the least to the greatest. | And they shall not teach every male neighbor, and every grown brother, saying, 'Know the Lord because all shall know me, from the least to the greatest.' | |
12 | For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. | For I will be merciful to their unrighteousness, and their sins and iniquities I will forgive and forget. | "remember no more" is awkward today; "forgive and forget" conveys point better today |
13 | In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away. | By saying, 'A new covenant,' he has discarded the first one. Now that which decays and grows old is ready to disappear. | "old" or "discarded"? |
Chapter 9
Verse | King James Version | Proposed Conservative Translation | Analysis |
1 | Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. | The first covenant had rules about divine service and an earthly sanctuary. | |
2 | For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary. | A tabernacle was built, with a candlestick, table, and bread inside, called the sanctuary. | |
3 | And after the second veil, the tabernacle which is called the Holiest of all; | Beyond the second veil, they called it the Holiest of all. | |
4 | Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; | There was a gold censer and the ark of the covenant, surrounded with gold, with a golden pot with manna in it, Aaron's budded rod, and the tables of the covenant. | |
5 | And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly. | Over it, cherubim of glory shadowed the seat of mercy, of which we don't know details. | |
6 | Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. | When this was all explained, the priests were always went into the first tabernacle to do God's services. | |
7 | But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people | However, only the high priest went into the second, once a year, with blood which he offered on his own behalf and for the people's sins. | |
8 | The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing | The Divine Guide thus established that the way to the holiest place of all wasn't yet revealed while the first tabernacle still stood. | |
9 | Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; | This was for the present time, when gifts and sacrifices were given which couldn't perfect their consciences. | |
10 | Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. | They were about food and drink and cleansing and various rules, set upon them until the time of reformation arrived. | |
11 | But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; | Christ, being a high priest of the great things in store, came by a perfect tabernacle, not constructed by hands. That is, not this building. | |
12 | Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. | He earned eternal redemption for us by entering the holy place with His own blood, not the blood of goats and cows. | |
13 | For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh | Because, if bull and goat blood and the ashes of a cow sprinkled on the unclean purify the flesh, | |
14 | How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? | How much more will the blood of Christ clean your soul form the past to serve the living God, since he, sinless, has offered Himself through the eternal Spirit to God? | |
15 | And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. | So He is the mediator of the New Testament, or will, so that we may be redeemed of our failings under the first will can receive the promise of God's eternal gift through death. | Testament has lost its meaning of will, which is really being meant here. |
16 | For where a testament is, there must also of necessity be the death of the testator. | Where there's a will, the writer of the will must have died. | |
17 | For a testament is of force after men are dead, otherwise it is of no strength at all while the testator liveth. | Testaments only apply after men die, and have no power whatsoever while they live. | |
18 | Whereupon neither the first testament was dedicated without blood. | So the first will was established with blood. | Double negative |
19 | For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, | When Moses had discussed ever part of the law with the people, he took calf and goat blood, water, scarlet wool, and hyssop, and sprinkled the book and the people. | |
20 | Saying, This is the blood of the testament which God hath enjoined unto you. | He said, "This is the blood of the testament which God has give to you." | |
21 | Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. | Then he sprinkled the tabernacle and the vessels of ministry with blood. | |
22 | And almost all things are by the law purged with blood; and without shedding of blood is no remission. | Almost everything is cleansed by law with blood, for without blood there is no forgiveness. | |
23 | It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. | So it was necessary that these copies of heavenly things be purified, but heavenly things need a better sacrifice. | |
24 | For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us | So Christ hasn't entered into man-made holy places, which are attempts to copy the real thing, but heaven itself, ready to appear before God on our behalf. | "which are attempts to copy the real thing" -> should be a still better translation |
25 | Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; | But he shouldn't offer himself often, just as the high priests only enters the holy place once a year with the blood. | |
26 | For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. | Because then, he would have to suffer since the beginning of time many times! But instead, he has appeared once near the end of history to remove sin by sacrificing himself. | |
27 | And as it is appointed unto men once to die, but after this the judgment | It is reserved for men to die once, and then be judged; | ἀπόκειμαι means to reserve in the sense of awaiting
28 | So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. | Thus Christ, offered once to bear the sins of many, shall appear sinless a second time to those who look for him, to deliver them to salvation. |
Chapter 10
Verse | King James Version | Proposed Conservative Translation | Analysis |
1 | For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. | The law casting only a shadow of good things to come, and not the actual image of such things, can never attain complete perfection with those annual sacrifices. | |
2 | For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. | Otherwise would not the offerings have ceased? Because then the worshipers once purified would no longer be aware of sins. | |
3 | But in those sacrifices there is a remembrance again made of sins every year. | But those sacrifices are annual repeated remembrance of sins. | |
4 | For it is not possible that the blood of bulls and of goats should take away sins. | This is because it not possible for the blood of bulls and goats to take away sins. | |
5 | Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me | For this He came into the world, saying, "Sacrifice and offering you would not, but a body you have prepared for me | |
6 | In burnt offerings and sacrifices for sin thou hast had no pleasure. | There is no pleasure in your burnt offerings and sacrifices for sin." | |
7 | Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. | Then I said, "Alas, I came (as written in the scriptures) to do your will, oh God." | |
8 | Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; | Above when He said, "You had no pleasure in the sacrifice and offering and burnt offerings and offering for sin, which are offered pursuant to the law; | |
9 | Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. | Next He said, "Amen, I come to do Your will, oh God." He took away the first in order to establish the second, | |
10 | By the which will we are sanctified through the offering of the body of Jesus Christ once for all. | by which intent we are sanctified through the offering of the body of Jesus Christ, once and for all. | rare verse where our version is longer than the KJV rendition |
11 | And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins | Each priest does his duties daily and offers sacrifices incapable of taking away sins, | |
12 | But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; | yet this one, offering only one sacrifice for all sins ever, sits down at God's right hand. | the Greek οὗτος means "this one". Literal translations of the Greek confirm this, such as the ESV which translates the Greek for "this one" as "Christ" but clarifies in a footnote that its literal meaning is "this one."[2] Likewise, the Berean Literal Bible translates this verse as: "But this One, having offered one sacrifice for sins in perpetuity, sat down at the right hand of God."[3] |
13 | From henceforth expecting till his enemies be made his footstool. | Now he waits until his enemies become his footstool, | |
14 | For by one offering he hath perfected for ever them that are sanctified. | since with one offering he has eternally perfected the purified. | |
15 | Whereof the Holy Ghost also is a witness to us, for after that he had said before, | The Divine Guide has told us of this. He said, | |
16 | This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; | "I will make this covenant with them after those days. I will place my laws in their hearts and write them in their minds." | |
17 | And their sins and iniquities will I remember no more. | "I will forget their sins and failures." | |
18 | Now where remission of these is, there is no more offering for sin. | Where there has been forgiveness, no more offering is required. | |
19 | Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, | So, brothers, having the courage to enter the holiest place by the blood of Jesus, | |
20 | By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; | by the new, living way through the he has established for us, through his flesh, | |
21 | And having an high priest over the house of God; | and with a new high priest over God's house. | |
22 | Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. | Let us come to God with true hearts bolstered by faith, washed clean of evil conscience, our bodies washed with pure water. | |
23 | Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) | Let us stay true to the declaration of our faith, unwavering, for He who promises is trustworthy. | |
24 | And let us consider one another to provoke unto love and to good works | Let's think about each other to bring about love and good deeds. | |
25 | Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another and so much the more, as ye see the day approaching. | Let's not fail to gather together, like some have, but encourage each other more and more as we see the day grow near. | |
26 | For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, | If we choose to sin after gaining knowledge of the truth, no sacrifice remains to purify us, | |
27 | But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. | but instead a fearful expectation of judgment and fiery anger will devour God's enemies. | |
28 | He that despised Moses' law died without mercy under two or three witnesses | A man who mocked Moses' law died without mercy before a few men. | |
29 | Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? | How much worse do you think it'll be for the man who trampled the Son of God, and has considered His blood of the covenant, which purified him, a silly thing, and has attacked the Spirit of grace? | |
30 | For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. | We all know He who said, "Vengeance is mine. I will repay," said the Lord. Similarly, "The Lord will judge His people." | |
31 | It is a fearful thing to fall into the hands of the living God. | It is a frightening thing to fall into the living God's hands. | |
32 | But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; | Yet remember past days when, after you learned the truth, battled against adversity. | |
33 | Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. | Sometimes you were mocked and attacked, other times you joined those who were treated like that. | |
34 | For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. | You cared for me while I was imprisoned, and stood happily while your property was ransacked, knowing you have a far better provision in heaven. | |
35 | Cast not away therefore your confidence, which hath great recompence of reward. | So don't throw away your confidence as it will be greatly rewarded. | |
36 | For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. | You must be patient that after doing God's will, you will receive your due. | |
37 | For yet a little while, and he that shall come will come, and will not tarry. | It will still be a while until He who will come will come with haste. | |
38 | Now the just shall live by faith, but if any man draw back, my soul shall have no pleasure in him. | The just will live through faith and if any man abandons it, my soul won't be pleased. | |
39 | But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. | But we aren't the sort to abandon faith for damnation, but the sort who believe in saving the soul. |
Chapter 11
Verse | King James Version | Proposed Conservative Translation | Analysis |
1 | Now faith is the substance of things hoped for, the evidence of things not seen. | Faith is the confidence in our hopes, the evidence of the unseen. | ὑπόστασις is best translated as "confidence" here, rather than the more materialistic "foundation".
2 | For by it the elders obtained a good report. | Through it, the elders gained a good reputation. | |
3 | Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. | Through faith, we discover the universe was created by God's word, so that which we see didn't come from anything visible. | Interestingly, the Greek term for "word" here is ῥῆμα, not λόγος. |
4 | By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh. | Through faith, Abel offered God a better sacrifice than Cain, and God proclaimed that he was righteous. His faith still speaks, though he is dead. | |
5 | By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. | Through faith, Enoch was summoned up, so that he would not die. He was not found, as God had carried him away. Before this, he had been told he pleased God. | Interesting archaic form of "translated." |
6 | But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. | Without faith it is impossible to please God. Anyone coming to God must believe that He is God, that He is the rewarder of those who seek him. | |
7 | By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith. | Through faith, Noah was warned by God of the future, and built an Ark to save his house. Though the world was condemned, he became heir of the righteousness of faith. | |
8 | By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. | Through faith, Abraham, called to the land he was to inherit, obeyed the call. He went there, not knowing where he was going. | |
9 | By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: | Through faith he traveled into the promised land, a foreign country, staying in tabernacles with Isaac and Jacob, likewise heirs of the very same promise. | |
10 | For he looked for a city which hath foundations, whose builder and maker is God. | He looked for a city with solid foundations, with God its builder and maker. | |
11 | Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. | Through faith, Sara received the ability to conceive a child, and gave birth when she was very old, because she trusted in the faith of He who promised. | |
12 | Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable. | So from a man, as old as near death, came as many descendants as there are stars in the sky, and the nearly infinite grains of sand by the sea shore. | go with "the nearly infinite" rather than the archaic (and imprecise) "innumerable" in references to grains of sand |
13 | These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. | They all died in faith without the promises personally, but were persuaded after having seen them at a distance. They embraced the promises and confessed that they were strangers and travelers on the earth. | |
14 | For they that say such things declare plainly that they seek a country. | Those who speak like that are clearly stating they seek a new country. | |
15 | And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. | If they had been focused on their country of origin, they might have gone back to it. | |
16 | But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city. | But instead, they wish for a better country, a heavenly one. So God is not ashamed to be called their God, because he has built them a city. | |
17 | By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, | Through faith, Abraham offered Isaac when tested. He who was given promises offered up his only son. | |
18 | Of whom it was said, That in Isaac shall thy seed be called: | The scripture said of him, "Your descendants will come through Isaac." | |
19 | Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure. | Abraham believed God could resurrect him from the dead, and in a way he did get him back that way. | |
20 | By faith Isaac blessed Jacob and Esau concerning things to come. | Through faith, Isaac blessed Jacob and Esau about the future. | |
21 | By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff. | Through faith, Jacob blessed the sons of Joseph when near death and worshiped God while leaning on his staff. | |
22 | By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones. | Through faith, Joseph mentioned the exodus of the Israelites at his death, and made orders about his body. | |
23 | By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment. | Through faith, Moses was hidden by his parents for three months after his birth because they saw he was a special child and weren't afraid of the despot's command. | |
24 | By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; | Through faith, Moses refused to be called Pharaoh's daughter's son when he reached adulthood. | |
25 | Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; | Instead he chose to undergo trials with the people of God, rather than enjoy sinful pleasures for any time. | |
26 | Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward. | He thought suffering for Christ more valuable than all the treasure in Egypt, because he looked forward to his reward. | |
27 | By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. | Through faith he abandoned Egypt, without fear of the pharaoh. He strove forward, seeing He who is invisible. | |
28 | Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. | Through faith, he observed the passover and sprinkling of blood, in case the destroyer of the firstborn touched them. | |
29 | By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned. | Through faith, they traveled through the Red Sea like it was land, while the Egyptians were drowned trying. | |
30 | By faith the walls of Jericho fell down, after they were compassed about seven days. | Through faith, the walls of Jericho fell after they were surrounded for seven days. | |
31 | By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace. | Through faith, Rahab the prostitute didn't die with the unbelievers, after she welcomed the spies. | |
32 | And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: | What else can I say? There's not enough time to tell of Gedeon, Barak, Samson, Jephthah, David, Samuel, and the prophets, | |
33 | Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, | Who through faith conquered nations, brought righteousness, gained promises, and quieted lions. | |
34 | Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. | Quenched fiery violence, escaped death by sword, made strong though originally weak, turned valiant in fight, and caused the foreign armies to flee. | |
35 | Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: | Women received their dead back alive; others were tortured while not refusing to sell out, so that they might obtain a better resurrection. | "while not refusing to sell out" - a modern use of the political term "sell out" |
36 | And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: | Meanwhile others endured cruel mockings and scourgings and, yes, even chains and imprisonment; | |
37 | They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; | they were stoned, sawed in half, tempted and slain by sword; they wandered around in garments made of sheepskin and goatskin, while destitute, oppressed and distressed; | |
38 | (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth. | The world was not worthy of them. They wandered in deserts, over mountains, and in dens and caves of the earth. | drop the parenthetical? |
39 | And these all, having obtained a good report through faith, received not the promise: | Yet all of them, though rewarded through their faith, did not receive the promise; | more study is needed for translating and understanding the phrase "though rewarded through their faith" |
40 | God having provided some better thing for us, that they without us should not be made perfect. | God gave us more, so that they need us to become complete. | last sentence here is curious; our rendition is debatable. |
Chapter 12
Verse | King James Version | Proposed Conservative Translation | Analysis |
1 | Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, | Thus, amongst such a large crowd of witnesses, let us set aside all anxiety and sin that distract us, and let us run with perseverance the race given us, | fascinating first sentence |
2 | Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. | inspired by Jesus, the creator and perfecter of our faith, who endured the cross for the triumphant finish, rising above the shame, and now sits at the right hand of God's throne. | χαρά is a challenge here: try "triumphant" due to the context |
3 | For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. | Think of how He endured so much opposition by sinners against himself, so that you do not tire and lose heart. | ἀναλογίζομαι: "think of" is the best modern rendition |
4 | Ye have not yet resisted unto blood, striving against sin. | You have not yet shed blood in resistance and striving against sin. | rare verse that is longer here than in KJV |
5 | And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him | And you have forgotten the exhortation which speaks to you as to children, My son, despite not you the chastening of the LORD, nor faint when you are rebuked of him | |
6 | For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. | For those whom the LORD loves he disciplines, and scourges every son who he receives. | "those whom," not "those that" - people should be referenced as "who" or "whom" |
7 | If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? | If you endure discipline, God deals with you as with sons; for what son is never disciplined by his father? | |
8 | But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. | But if you are not disciplined, whereof all are partakers, then you are bastards, and not sons. | |
9 | Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence shall we not much rather be in subjection unto the Father of spirits, and live? | Furthermore, we have had fathers like us who corrected us, and we gave them reverence shall we not much rather be in subjection to the Father of spirits, and live? | |
10 | For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. | For they truly disciplined us for a few days after their own pleasure; but he for our profit, that we may partake in his holiness. | |
11 | Now no chastening for the present seemeth to be joyous, but grievous nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. | Now no discipline for the present seems to be joyous, but grievous, nevertheless afterward it yields the peaceful fruit of righteousness to them which are exercised thereby. | |
12 | Wherefore lift up the hands which hang down, and the feeble knees; | Why lift up the hands which hang down, and the feeble knees; | |
13 | And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. | And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. | |
14 | Follow peace with all men, and holiness, without which no man shall see the Lord | Follow peace with all men, and holiness, without which no man shall see the Lord | |
15 | Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; | Looking diligently lest any man fall from grace with God; lest any bitterness spring up to trouble you, and by that defile many, | |
16 | Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. | Lest there be any who fornicate, or any who are profane, as Esau, who sold his birthright for one morsel of meat. | |
17 | For ye know how that afterward, when he would have inherited the blessing, he was rejected for he found no place of repentance, though he sought it carefully with tears. | For you know how afterward, when he would have inherited the blessing, he was rejected for he did not find a place to repent, though he sought it carefully and tearfully. | |
18 | For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, | For you are not to come to the mount that might be touched, and that burned, nor unto blackness, darkness, and tempest, | |
19 | And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more | And the sound of a trumpet, and the voice of words; which voice they that heard said that the word should not be said to them anymore | |
20 | (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart | (For they could not endure the command, And if even a beast so much as touched the mountain, it shall be stoned, or thrust through with a dart | |
21 | And so terrible was the sight, that Moses said, I exceedingly fear and quake) | And so terrible was the sight, that Moses said, I exceedingly fear and quake) | |
22 | But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, | But you are to come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to the company of an infinite number of angels, | "uncountably many" is better than the slightly archaic "innumerable", while "infinite" is best |
23 | To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, | To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of good men made perfect, | |
24 | And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. | And to Jesus the mediator of the new covenant, and to the blood for sprinkling, that speaks better things than Abel. | |
25 | See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven | See that you refuse not him who speaks. For if they did not escape those who refused him that spoke on Earth, much more we shall not escape, if we turn away from he who speaks from heaven | |
26 | but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. | but now he has promised, saying, Yet once more I shake not only the Earth, but also heaven. | |
27 | And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. | And this word, yet once more, signifies the removing of those things that are shaken, as of those that are made, so that those things which cannot be shaken may remain. | |
28 | Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear | Thus as we receive a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear | διό - on account of, or in more contemporary English, "thus as" |
29 | For our God is a consuming fire. | For our God is a strong, consuming fire. |
Chapter 13
Verse | King James Version | Proposed Conservative Translation | Analysis |
1 | Let brotherly love continue. | May brotherly love be with you. | Keep the familiar phrase "brotherly love," which likely inspired William Penn's naming of "Philadelphia". |
2 | Be not forgetful to entertain strangers for thereby some have entertained angels unawares. | Don't forget to be hospitable to strangers; by doing that, some have unknowingly been hospitable to angels. | |
3 | Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body. | Remember those who are imprisoned as if you were imprisoned with them, and those who are suffering as if you yourself felt their suffering with your own body. | |
4 | Marriage is honourable in all, and the bed undefiled but whoremongers and adulterers God will judge. | Honor marriage and keep the marriage bed pure; God will judge the promiscuous and the adulterers. | |
5 | Let your conversation be without covetousness; and be content with such things as ye have for he hath said, I will never leave thee, nor forsake thee. | Let your way be without love of money, and be content with what you have now. God has said, I will never leave you or abandon you. | |
6 | So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me. | So we can boldly say, "The Lord is my helper, and will not be afraid of what any man will do to me." | |
7 | Remember them which have the rule over you, who have spoken unto you the word of God whose faith follow, considering the end of their conversation. | Remember your rulers, who have spoken the word of God to you. Follow the example of their faith, carefully observing the result of their behavior. | |
8 | Jesus Christ the same yesterday, and to day, and for ever. | Jesus Christ is the same, yesterday, and today, and forever. | Jesus Himself would know this more than anyone; did Jesus write this Epistle? |
9 | Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. | Do not be carried about with divers and false doctrines. For it is a good thing that the heart is established with grace; not with meats, which have not profited them that have occupied therein. | |
10 | We have an altar, whereof they have no right to eat which serve the tabernacle. | We have an altar, while they have no right to eat what serves the tabernacle. | |
11 | For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. | For the bodies of these beasts, whose blood is brought into the sanctuary by the high priest of sin, are burned without the camp. | |
12 | Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate. | Why even Jesus, so that he might sanctify the people with his own blood, suffered without the gate. | |
13 | Let us go forth therefore unto him without the camp, bearing his reproach. | Let us go forth therefore to him without the camp, bearing his reproach. | |
14 | For here have we no continuing city, but we seek one to come. | For here we have no continuing city, but we seek one. | |
15 | By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. | Therefore, by him, let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. | |
16 | But to do good and to communicate forget not for with such sacrifices God is well pleased. | But to do good and to communicate, do not forget that with such sacrifices God is well pleased. | |
17 | Obey them that have the rule over you, and submit yourselves for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief for that is unprofitable for you. | Obey your leaders, and submit yourselves for they watch for your souls, as they must give account, that they may do it with joy, and not with grief, for grief is not profitable for you. | |
18 | Pray for us for we trust we have a good conscience, in all things willing to live honestly. | Pray for us for we trust we have a good conscience, in all things willing to live without deceit. | |
19 | But I beseech you the rather to do this, that I may be restored to you the sooner. | But I beseech you, please do this, that I may be restored to you more quickly. | This verse, 13:19, lends credence to the possibility that this Epistle was written by Jesus, or based directly on His writing as proposed by Andrew Schlafly in October 2012. |
20 | Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, | Now the God of peace, that brought our Lord Jesus back from the dead again, that great shepherd, through the blood of the endless covenant, | |
21 | Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; in whom be glory for ever and ever. Amen. | Make you perfect in every good work to do his will, working in you that which is well and pleasing in his sight, through Jesus Christ; to whom there shall be glory forever. | The "Amen" was typically added later, akin to a "THE END," to letters in the New Testament and the Book of Revelation. The "Amen" is not found in many of the original letters and Book of Revelation, and is probably not in this original work either.
22 | And I beseech you, brethren, suffer the word of exhortation for I have written a letter unto you in few words. | [And I beseech you, brethren, suffer the word of exhortation for I have written a short letter to you.] | Because these verses 22-25 are after the "Amen", they were probably not part of the original work. |
23 | Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you. | [Know that our brother Timothy is set at liberty; with whom, if he comes shortly, I will see you.] | The odd reference to Timothy appears to be an effort later to bolster the claim of authorship by Paul, which has since been disproven by linguistic analysis. |
24 | Salute all them that have the rule over you, and all the saints. They of Italy salute you. | [Salute all who lead you, and all the saints. They of Italy salute you.] | The reference to Italy is probably due to the mistaken belief that Paul had written this letter, and he was in Italy when he wrote many of his letters. Modern scholarship proves that Paul did not write this work. |
25 | Grace be with you all. Amen. | [Boundless generosity be with you all. Amen.] |


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text:
Parental Alienation Not A Mental Disorder, American Psychiatric Association Says
By DAVID CRARY 09/21/12 01:50 PM ET EDT
NEW YORK — Rebuffing an intensive lobbying campaign, a task force of the American Psychiatric Association has decided not to list the disputed concept of parental alienation in the updated edition of its catalog of mental disorders.
The term conveys how a child's relationship with one estranged parent can be poisoned by the other parent, and there's broad agreement that it sometimes occurs in the context of divorces and child-custody disputes.
However, an acrimonious debate has raged for years over whether the phenomenon should be formally classified as a mental health disorder by the psychiatric association as it updates its Diagnostic and Statistical Manual of Mental Disorders for the first time since 1994.
The new manual, known as DSM-5, won't be completed until next year, but the decision against classifying parental alienation as a disorder or syndrome has been made.
"The bottom line – it is not a disorder within one individual," said Dr. Darrel Regier, vice chair of the task force drafting the manual. "It's a relationship problem – parent-child or parent-parent. Relationship problems per se are not mental disorders."
Regier and his APA colleagues have come under intense pressure from individuals and groups who believe parental alienation is a serious mental condition that should be formally recognized in the DSM-5. They say this step would lead to fairer outcomes in family courts and enable more children of divorce to get treatment so they could reconcile with an estranged parent.
Among those on the other side of the debate, which has flared since the 1980s, are feminists and advocates for battered women who consider "parental alienation syndrome" to be an unproven and potentially dangerous concept useful to men trying to deflect attention from their abusive behavior.
Some critics of the concept say it's being promoted by psychologists, consultants and others who could profit if parental alienation had a more formal status in family court disputes.
"At its worst, it lines the pockets of both attorneys and expert witnesses by increasing the number of billable hours in a given case," wrote Dr. Timothy Houchin, a University of Kentucky psychiatrist, and three colleagues in an article earlier this year in the Journal of the American Academy of Psychiatry and the Law.
"It creates an entire new level of debate, in which only qualified experts can engage, adding to the already murky waters of divorce testimony," they wrote, arguing that courts could deal with parent/child estrangement without labeling the child as mentally ill.
Advocates of the concept of parental alienation had been braced for a decision by the APA not to classify it as a syndrome or disorder, but held out hope that it would be specifically cited in an appendix as an example of a parent-child relational problem.
Regier, in an e-mail Friday, said this is "very unlikely," even though the final draft of the DSM-5 remains incomplete.
Dr. William Bernet, a professor emeritus of psychiatry at the Vanderbilt University School of Medicine, is editor of a 2010 book making the case that parental alienation should be recognized in the DSM-5. He contends that about 200,000 children in the U.S. are affected by the condition.
Bernet's proposal to the DSM-5 task force defines parental alienation disorder as "a mental condition in which a child, usually one whose parents are engaged in a high conflict divorce, allies himself or herself strongly with one parent, and rejects a relationship with the other parent, without legitimate justification."
In a telephone interview, Bernet contended that the task force had made up its mind based on factors beyond the scientific evidence.
"I think they're being motivated not by the science, but being driven by friendships, by political forces," he said.
Parental alienation surfaced on the pop-culture scene several years ago as a consequence of the bitter divorce and child custody battle involving actors Alec Baldwin and Kim Basinger. Baldwin was assailed by some feminist groups for citing parental alienation syndrome as a source of his estrangement from his daughter.
"The truth is that parental alienation really is a dangerous and cleverly marketed legal strategy that has caused much harm to victims of abuse," said the National Organization for Women amid the controversy.
Bernet, in his proposal to the DSM-5 task force, said he agreed that "in some instances the concept of parental alienation has been misused by abusive parents to hide their behavior."
"However, we strongly disagree with throwing out the baby with the bathwater," he wrote, arguing that such abuse would be curtailed if diagnostic criteria for parental alienation were established.
Source: http://www.huffingtonpost.com/2012/09/21/parental-alienation-is-no_n_1904310.html