Hebrews 13:10

13:10 We have an altar that those who serve in the tabernacle have no right to eat from.

Hebrews 1:14

1:14 Are they not all ministering spirits, sent out to serve those ¹  who will inherit salvation?

Hebrews 7:13

7:13 Yet the one these things are spoken about belongs to ²  a different tribe, and no one from that tribe ³  has ever officiated at the altar.

Hebrews 9:14

9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our ⁴  consciences from dead works to worship the living God.

Hebrews 8:5

8:5 The place where they serve is ⁵  a sketch ⁶  and shadow of the heavenly sanctuary, just as Moses was warned by God as he was about to complete the tabernacle. For he says, “See that you make everything according to the design ⁷  shown to you on the mountain.” ⁸ 

Hebrews 6:10

6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints.

Hebrews 12:28

12:28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe.

Hebrews 3:2

3:2 who is faithful to the one who appointed him, as Moses was also in God’s ⁹  house. ¹⁰ 

Hebrews 6:16

6:16 For people ¹¹  swear by something greater than themselves, ¹²  and the oath serves as a confirmation to end all dispute. ¹³ 

Hebrews 8:2

8:2 a minister in the sanctuary and the true tabernacle that the Lord, not man, set up.

Hebrews 9:10

9:10 They served only for matters of food and drink ¹⁴  and various washings; they are external regulations ¹⁵  imposed until the new order came. ¹⁶ 

Hebrews 10:11

10:11 And every priest stands day after day ¹⁷  serving and offering the same sacrifices again and again – sacrifices that can never take away sins.

Hebrews 8:6

8:6 But ¹⁸  now Jesus ¹⁹  has obtained a superior ministry, since ²⁰  the covenant that he mediates is also better and is enacted ²¹  on better promises. ²² 

[1:14]  ¹ tn Grk “sent for service for the sake of those.”

[7:13]  ¹ tn Grk “shares in.”

[7:13]  ² tn Grk “from which no one.”

[9:14]  ¹ tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D² 0278 33 1739^c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.

[8:5]  ¹ tn Grk “who serve in,” referring to the Levitical priests, but focusing on the provisional and typological nature of the tabernacle in which they served.

[8:5]  ² tn Or “prototype,” “outline.” The Greek word ὑπόδειγμα (Jupodeigma) does not mean “copy,” as it is often translated; it means “something to be copied,” a basis for imitation. BDAG 1037 s.v. 2 lists both Heb 8:5 and 9:23 under the second category of usage, “an indication of someth. that appears at a subsequent time,” emphasizing the temporal progression between the earthly and heavenly sanctuaries.

[8:5]  ³ tn The word τύπος (tupos) here has the meaning “an archetype serving as a model, type, pattern, model” (BDAG 1020 s.v. 6.a). This is in keeping with the horizontal imagery accepted for this verse (see sn on “sketch” earlier in the verse). Here Moses was shown the future heavenly sanctuary which, though it did not yet exist, became the outline for the earthly sanctuary.

[8:5]  ⁴ sn A quotation from Exod 25:40.

[3:2]  ¹ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ² 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.

[6:16]  ¹ tn The plural Greek term ἄνθρωποι (anqrwpoi) is used here in a generic sense, referring to both men and women, and is thus translated “people.”

[6:16]  ² tn Grk “by something greater”; the rest of the comparison (“than themselves”) is implied.

[6:16]  ³ tn Grk “the oath for confirmation is an end of all dispute.”

[9:10]  ¹ tn Grk “only for foods and drinks.”

[9:10]  ² tc Most witnesses (D¹ Ï) have “various washings, and external regulations” (βαπτισμοῖς καὶ δικαιώμασιν, baptismoi" kai dikaiwmasin), with both nouns in the dative. The translation “washings; they are… regulations” renders βαπτισμοῖς, δικαιώματα (baptismoi", dikaiwmata; found in such important mss as Ì⁴⁶ א* A I P 0278 33 1739 1881 al sa) in which case δικαιώματα is taken as the nominative subject of the participle ἐπικείμενα (epikeimena). It seems far more likely that scribes would conform δικαιώματα to the immediately preceding datives and join it to them by καί than they would to the following nominative participle. Both on external and internal evidence the text is thus secure as reading βαπτισμοῖς, δικαιώματα.

[9:10]  ³ tn Grk “until the time of setting things right.”

[10:11]  ¹ tn Or “daily,” “every day.”

[8:6]  ¹ sn The Greek text indicates a contrast between vv. 4-5 and v. 6 that is difficult to render in English: Jesus’ status in the old order of priests (vv. 4-5) versus his superior ministry (v. 6).

[8:6]  ² tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.

[8:6]  ³ tn Grk “to the degree that.”

[8:6]  ⁴ tn Grk “which is enacted.”

[8:6]  ⁵ sn This linkage of the change in priesthood with a change in the law or the covenant goes back to Heb 7:12, 22 and is picked up again in Heb 9:6-15 and 10:1-18.