Hebrews 10:21

10:21 and since we have a great priest ¹  over the house of God,

Hebrews 3:2

3:2 who is faithful to the one who appointed him, as Moses was also in God’s ²  house. ³ 

Hebrews 3:4

3:4 For every house is built by someone, but the builder of all things is God.

Hebrews 3:6

3:6 But Christ ⁴  is faithful as a son over God’s ⁵  house. We are of his house, ⁶  if in fact we hold firmly ⁷  to our confidence and the hope we take pride in. ⁸ 

Hebrews 8:8

8:8 But ⁹  showing its fault, ¹⁰  God ¹¹  says to them, ¹² 

“Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah.

Hebrews 3:5

3:5 Now Moses was faithful in all God’s ¹³  house ¹⁴  as a servant, to testify to the things that would be spoken.

Hebrews 3:3

3:3 For he has come to deserve greater glory than Moses, just as the builder of a house deserves greater honor than the house itself!

Hebrews 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ¹⁵  constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith.

Hebrews 8:10

8:10 “For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put ¹⁶  my laws in their minds ¹⁷  and I will inscribe them on their hearts. And I will be their God and they will be my people. ¹⁸ 

[10:21]  ¹ tn Grk “and a great priest,” continuing the construction begun in v. 19.

[3:2]  ² tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ³ tc ‡ The reading adopted by the translation follows a few early mss and some versions (Ì^13,46vid B vg^ms co Ambr). The majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï lat sy) insert “all” (“in all his house”), apparently in anticipation of Heb 3:5 which quotes directly from Num 12:7. On balance, the omission better explains the rise of ὅλῳ ({olw, “all”) than vice versa. NA²⁷ puts ὅλῳ in brackets, indicating doubts as to its authenticity.

[3:6]  ³ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ⁴ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ⁵ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ⁶ tc The reading adopted by the translation is found in Ì^13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν (mecri telou" bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.

[3:6]  ⁷ tn Grk “the pride of our hope.”

[8:8]  ⁴ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ⁵ sn The “fault” or limitation in the first covenant was not in its inherent righteousness, but in its design from God himself. It was never intended to be his final revelation or provision for mankind; it was provisional, always pointing toward the fulfillment to come in Christ.

[8:8]  ⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ⁷ tc ‡ Several witnesses (א* A D* I K P Ψ 33 81 326 365 1505 2464 al latt co Cyr) have αὐτούς (autous) here, “[in finding fault with] them, [he says],” alluding to Israel’s failings mentioned in v. 9b. (The verb μέμφομαι [memfomai, “to find fault with”] can take an accusative or dative direct object.) The reading behind the text above (αὐτοίς, autoi"), supported by Ì⁴⁶ א² B D² 0278 1739 1881 Ï, is perhaps a harder reading theologically, and is more ambiguous in meaning. If αὐτοίς goes with μεμφόμενος (memfomeno", here translated “showing its fault”), the clause could be translated “in finding fault with them” or “in showing [its] faults to them.” If αὐτοίς goes with the following λέγει (legei, “he says”), the clause is best translated, “in finding/showing [its] faults, he says to them.” The accusative pronoun suffers no such ambiguity, for it must be the object of μεμφόμενος rather than λέγει. Although a decision is difficult, the dative form of the pronoun best explains the rise of the other reading and is thus more likely to be original.

[3:5]  ⁵ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:5]  ⁶ sn A quotation from Num 12:7.

[11:7]  ⁶ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[8:10]  ⁷ tn Grk “putting…I will inscribe.”

[8:10]  ⁸ tn Grk “mind.”

[8:10]  ⁹ tn Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of Jer 31.