Hebrews 2:14

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ¹  their humanity, ²  so that through death he could destroy ³  the one who holds the power of death (that is, the devil),

Hebrews 7:5

7:5 And those of the sons of Levi who receive the priestly office ⁴  have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen, ⁵  although they too are descendants of Abraham. ⁶ 

Hebrews 8:5

8:5 The place where they serve is ⁷  a sketch ⁸  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 ⁹  shown to you on the mountain.” ¹⁰ 

Hebrews 8:8

8:8 But ¹¹  showing its fault, ¹²  God ¹³  says to them, ¹⁴ 

“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.

[2:14]  ¹ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ² tn Grk “the same.”

[2:14]  ³ tn Or “break the power of,” “reduce to nothing.”

[7:5]  ⁴ tn Or “the priesthood.”

[7:5]  ⁵ tn Grk “from their brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[7:5]  ⁶ tn Grk “have come from the loins of Abraham.”

[8:5]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ sn A quotation from Exod 25:40.

[8:8]  ¹⁰ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ¹¹ 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]  ¹² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ¹³ 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.