Joshua 24:25

24:25 That day Joshua drew up an agreement ¹  for the people, and he established rules and regulations ²  for them in Shechem.

Daniel 7:25

7:25 He will speak words against the Most High.

He will harass ³  the holy ones of the Most High continually.

His intention ⁴  will be to change times established by law. ⁵ 

They will be delivered into his hand

For a time, times, ⁶  and half a time.

Mark 7:7-9

7:7 They worship me in vain,

teaching as doctrine the commandments of men.’ ⁷ 

7:8 Having no regard ⁸  for the command of God, you hold fast to human tradition.” ⁹  7:9 He also said to them, “You neatly reject the commandment of God in order to set up ¹⁰  your tradition.

Luke 1:6

1:6 They ¹¹  were both righteous in the sight of God, following ¹²  all the commandments and ordinances of the Lord blamelessly. ¹³ 

Hebrews 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ¹⁴  in fact, had regulations for worship and its earthly sanctuary.

¹ tn Heb “cut a covenant.”

² tn Heb “a statute and a judgment.”

³ tn Aram “wear out” (so KJV, ASV, NRSV); NASB, NLT “wear down.” The word is a hapax legomenon in biblical Aramaic, but in biblical Hebrew it especially refers to wearing out such things as garments. Here it is translated “harass…continually.”

⁴ tn Aram “he will think.”

⁵ tn Aram “times and law.” The present translation is based on the understanding that the expression is a hendiadys.

⁶ sn Although the word times is vocalized in the MT as a plural, it probably should be regarded as a dual. The Masoretes may have been influenced here by the fact that in late Aramaic (and Syriac) the dual forms fall out of use. The meaning would thus be three and a half “times.”

⁷ sn A quotation from Isa 29:13.

⁸ tn Grk “Having left the command.”

⁹ tc The majority of mss, mostly Byzantine ([A] ˹³ 33 Ï), have at the end of v. 8 material that seems to have come from v. 4 and v. 13: “the washing of pots and cups, and you do many other similar things.” A slight variation on the wording occurs at the very beginning of v. 8 in mostly Western witnesses (D Θ 0131^vid 28 565 it). Such floating texts are usually signs of scribal emendations. The fact that the earliest and most reliable mss, as well as other important witnesses (Ì⁴⁵ א B L W Δ 0274 ˹ 2427 co), lacked this material also strongly suggests that the longer reading is secondary.

¹⁰ tc The translation here follows the reading στήσητε (sthshte, “set up”) found in D W Θ Ë¹ 28 565 2542 it sy^s,p Cyp. The majority of mss here read τηρήσητε (thrhsete; א A L ˹³ 33 Ï co) or τηρῆτε (thrhte; B 2427), both translated “keep.” It is hard to know which reading is best: On the one hand, τηρήσητε/τηρῆτε has much stronger external support, but στήσητε is a more difficult reading. What makes “keep” suspect is that it appears in two different forms, suggesting independent alterations of a difficult reading. Further, scribes may have been influenced by the preceding “commandment of God” to change the text toward “keep” (TCGNT 81), a common enough expression (cf. Matt 19:17; John 14:15; 1 Tim 6:1; 1 John 5:3; Rev 14:12). Thus, the more difficult reading is “set up.” Also, the more natural opposite of “reject” (ἀθεῖτε [aqeite], literally “you set aside”) is “set up.” However, the Western reading may have been influenced by Exod 6:4 or Heb 10:9, but this likelihood seems remote. Thus, “set up” is more likely to be the original wording of Mark here.

¹¹ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

¹² tn Grk “walking in” (an idiom for one’s lifestyle).

¹³ tn The predicate adjective has the effect of an adverb here (BDF §243).

¹⁴ tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.