John 1:45

1:45 Philip found Nathanael ¹  and told him, “We have found the one Moses wrote about in the law, and the prophets also ²  wrote about – Jesus of Nazareth, the son of Joseph.”

Genesis 3:15

3:15 And I will put hostility ³  between you and the woman

and between your offspring and her offspring; ⁴ 

her offspring will attack ⁵  your head,

and ⁶  you ⁷  will attack her offspring’s heel.” ⁸ 

Genesis 12:3

12:3 I will bless those who bless you, ⁹ 

but the one who treats you lightly ¹⁰  I must curse,

and all the families of the earth will bless one another ¹¹  by your name.”

Genesis 18:18

18:18 After all, Abraham ¹²  will surely become ¹³  a great and powerful nation, and all the nations on the earth will pronounce blessings on one another ¹⁴  using his name.

Genesis 22:18

22:18 Because you have obeyed me, ¹⁵  all the nations of the earth will pronounce blessings on one another ¹⁶  using the name of your descendants.’”

Genesis 28:14

28:14 Your descendants will be like the dust of the earth, ¹⁷  and you will spread out ¹⁸  to the west, east, north, and south. All the families of the earth will pronounce blessings on one another ¹⁹  using your name and that of your descendants. ²⁰ 

Genesis 49:10

49:10 The scepter will not depart from Judah,

nor the ruler’s staff from between his feet, ²¹ 

until he comes to whom it belongs; ²² 

the nations will obey him. ²³ 

Numbers 21:8-9

21:8 The Lord said to Moses, “Make a poisonous snake and set it on a pole. When anyone who is bitten looks ²⁴  at it, he will live.” 21:9 So Moses made a bronze snake and put it on a pole, so that if a snake had bitten someone, when he looked at the bronze snake he lived. ²⁵ 

Numbers 24:17-18

24:17 ‘I see him, but not now;

I behold him, but not close at hand. ²⁶ 

A star ²⁷  will march forth ²⁸  out of Jacob,

and a scepter ²⁹  will rise out of Israel.

He will crush the skulls ³⁰  of Moab,

and the heads ³¹  of all the sons of Sheth. ³² 

24:18 Edom will be a possession,

Seir, ³³  his enemies, will also be a possession;

but Israel will act valiantly.

Deuteronomy 18:15

18:15 The Lord your God will raise up for you a prophet like me from among you – from your fellow Israelites; ³⁴  you must listen to him.

Deuteronomy 18:18-19

18:18 I will raise up a prophet like you for them from among their fellow Israelites. I will put my words in his mouth and he will speak to them whatever I command. 18:19 I will personally hold responsible ³⁵  anyone who then pays no attention to the words that prophet ³⁶  speaks in my name.

Acts 26:22

26:22 I have experienced ³⁷  help from God to this day, and so I stand testifying to both small and great, saying nothing except ³⁸  what the prophets and Moses said ³⁹  was going to happen:

Romans 10:4

10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes.

Hebrews 7:1--10:39

The Nature of Melchizedek’s Priesthood

7:1 Now this Melchizedek, king of Salem, priest of the most high God, met Abraham as he was returning from defeating the kings and blessed him. ⁴⁰  7:2 To him ⁴¹  also Abraham apportioned a tithe ⁴²  of everything. ⁴³  His name first means ⁴⁴  king of righteousness, then king of Salem, that is, king of peace. 7:3 Without father, without mother, without genealogy, he has neither beginning of days nor end of life but is like the son of God, and he remains a priest for all time. 7:4 But see how great he must be, if ⁴⁵  Abraham the patriarch gave him a tithe ⁴⁶  of his plunder. 7:5 And those of the sons of Levi who receive the priestly office ⁴⁷  have authorization according to the law to collect a tithe from the people, that is, from their fellow countrymen, ⁴⁸  although they too are descendants of Abraham. ⁴⁹  7:6 But Melchizedek ⁵⁰  who does not share their ancestry ⁵¹  collected a tithe ⁵²  from Abraham and blessed ⁵³  the one who possessed the promise. 7:7 Now without dispute the inferior is blessed by the superior, 7:8 and in one case tithes are received by mortal men, while in the other by him who is affirmed to be alive. 7:9 And it could be said that Levi himself, who receives tithes, paid a tithe through Abraham. 7:10 For he was still in his ancestor Abraham’s loins ⁵⁴  when Melchizedek met him.

Jesus and the Priesthood of Melchizedek

7:11 So if perfection had in fact been possible through the Levitical priesthood – for on that basis ⁵⁵  the people received the law – what further need would there have been for another priest to arise, said to be in the order of Melchizedek and not in Aaron’s order? 7:12 For when the priesthood changes, a change in the law must come ⁵⁶  as well. 7:13 Yet the one these things are spoken about belongs to ⁵⁷  a different tribe, and no one from that tribe ⁵⁸  has ever officiated at the altar. 7:14 For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe. 7:15 And this is even clearer if another priest arises in the likeness of Melchizedek, 7:16 who has become a priest not by a legal regulation about physical descent ⁵⁹  but by the power of an indestructible life. 7:17 For here is the testimony about him: ⁶⁰  “You are a priest forever in the order of Melchizedek.” ⁶¹  7:18 On the one hand a former command is set aside ⁶²  because it is weak and useless, ⁶³  7:19 for the law made nothing perfect. On the other hand a better hope is introduced, through which we draw near to God. 7:20 And since ⁶⁴  this was not done without a sworn affirmation – for the others have become priests without a sworn affirmation, 7:21 but Jesus ⁶⁵  did so ⁶⁶  with a sworn affirmation by the one who said to him, “The Lord has sworn and will not change his mind, ‘You are a priest forever’” ⁶⁷  – 7:22 accordingly Jesus has become the guarantee ⁶⁸  of a better covenant. 7:23 And the others ⁶⁹  who became priests were numerous, because death prevented them ⁷⁰  from continuing in office, ⁷¹  7:24 but he holds his priesthood permanently since he lives forever. 7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them. 7:26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens. 7:27 He has no need to do every day what those priests do, to offer sacrifices first for their own sins and then for the sins of the people, since he did this in offering himself once for all. 7:28 For the law appoints as high priests men subject to weakness, ⁷²  but the word of solemn affirmation that came after the law appoints a son made perfect forever.

The High Priest of a Better Covenant

8:1 Now the main point of what we are saying is this: ⁷³  We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven, ⁷⁴  8:2 a minister in the sanctuary and the true tabernacle that the Lord, not man, set up. 8:3 For every high priest is appointed to offer both gifts and sacrifices. So this one too had to have something to offer. 8:4 Now if he were on earth, he would not be a priest, since there are already priests who offer ⁷⁵  the gifts prescribed by the law. 8:5 The place where they serve is ⁷⁶  a sketch ⁷⁷  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 ⁷⁸  shown to you on the mountain.” ⁷⁹  8:6 But ⁸⁰  now Jesus ⁸¹  has obtained a superior ministry, since ⁸²  the covenant that he mediates is also better and is enacted ⁸³  on better promises. ⁸⁴ 

8:7 For if that first covenant had been faultless, no one would have looked for a second one. ⁸⁵  8:8 But ⁸⁶  showing its fault, ⁸⁷  God ⁸⁸  says to them, ⁸⁹ 

“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.

8:9 “It will not be like the covenant ⁹⁰  that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord.

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 ⁹¹  my laws in their minds ⁹²  and I will inscribe them on their hearts. And I will be their God and they will be my people. ⁹³ 

8:11 “And there will be no need at all ⁹⁴  for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. ⁹⁵ 

8:12 “For I will be merciful toward their evil deeds, and their sins I will remember no longer.” ⁹⁶ 

8:13 When he speaks of a new covenant, ⁹⁷  he makes the first obsolete. Now what is growing obsolete and aging is about to disappear. ⁹⁸ 

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ⁹⁹  in fact, had regulations for worship and its earthly sanctuary. 9:2 For a tent was prepared, the outer one, ¹⁰⁰  which contained ¹⁰¹  the lampstand, the table, and the presentation of the loaves; this ¹⁰²  is called the holy place. 9:3 And after the second curtain there was a tent called the holy of holies. 9:4 It contained the golden altar of incense and the ark of the covenant covered entirely with gold. In this ark ¹⁰³  were the golden urn containing the manna, Aaron’s rod that budded, and the stone tablets of the covenant. 9:5 And above the ark ¹⁰⁴  were the cherubim ¹⁰⁵  of glory overshadowing the mercy seat. Now is not the time to speak of these things in detail. 9:6 So with these things prepared like this, the priests enter continually into the outer tent ¹⁰⁶  as they perform their duties. 9:7 But only the high priest enters once a year into the inner tent, ¹⁰⁷  and not without blood that he offers for himself and for the sins of the people committed in ignorance. ¹⁰⁸  9:8 The Holy Spirit is making clear that the way into the holy place had not yet appeared as long as the old tabernacle ¹⁰⁹  was standing. 9:9 This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper. 9:10 They served only for matters of food and drink ¹¹⁰  and various washings; they are external regulations ¹¹¹  imposed until the new order came. ¹¹² 

Christ’s Service in the Heavenly Sanctuary

9:11 But now Christ has come ¹¹³  as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation, 9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured ¹¹⁴  eternal redemption. 9:13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, ¹¹⁵  9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our ¹¹⁶  consciences from dead works to worship the living God.

9:15 And so he is the mediator ¹¹⁷  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ¹¹⁸  since he died ¹¹⁹  to set them free from the violations committed under the first covenant. 9:16 For where there is a will, the death of the one who made it must be proven. ¹²⁰  9:17 For a will takes effect only at death, since it carries no force while the one who made it is alive. 9:18 So even the first covenant was inaugurated with blood. ¹²¹  9:19 For when Moses had spoken every command to all the people according to the law, he took the blood of calves and goats with water and scarlet wool and hyssop and sprinkled both the book itself and all the people, 9:20 and said, “This is the blood of the covenant that God has commanded you to keep.” ¹²²  9:21 And both the tabernacle and all the utensils of worship he likewise sprinkled with blood. 9:22 Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness. 9:23 So it was necessary for the sketches ¹²³  of the things in heaven to be purified with these sacrifices, ¹²⁴  but the heavenly things themselves required ¹²⁵  better sacrifices than these. 9:24 For Christ did not enter a sanctuary made with hands – the representation ¹²⁶  of the true sanctuary ¹²⁷  – but into heaven itself, and he appears now in God’s presence for us. 9:25 And he did not enter to offer ¹²⁸  himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own, 9:26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice. 9:27 And just as people ¹²⁹  are appointed to die once, and then to face judgment, ¹³⁰  9:28 so also, after Christ was offered once to bear the sins of many, ¹³¹  to those who eagerly await him he will appear a second time, not to bear sin ¹³²  but to bring salvation. ¹³³ 

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ¹³⁴  10:2 For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have ¹³⁵  no further consciousness of sin? 10:3 But in those sacrifices ¹³⁶  there is a reminder of sins year after year. 10:4 For the blood of bulls and goats cannot take away sins. ¹³⁷  10:5 So when he came into the world, he said,

“Sacrifice and offering you did not desire, but a body you prepared for me.

10:6 “Whole burnt offerings and sin-offerings you took no delight in.

10:7 “Then I said, ‘Here I am: ¹³⁸  I have come – it is written of me in the scroll of the book – to do your will, O God.’” ¹³⁹ 

10:8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” ¹⁴⁰  (which are offered according to the law), 10:9 then he says, “Here I am: I have come to do your will.” ¹⁴¹  He does away with ¹⁴²  the first to establish the second. 10:10 By his will ¹⁴³  we have been made holy through the offering of the body of Jesus Christ once for all. 10:11 And every priest stands day after day ¹⁴⁴  serving and offering the same sacrifices again and again – sacrifices that can never take away sins. 10:12 But when this priest ¹⁴⁵  had offered one sacrifice for sins for all time, he sat down at the right hand ¹⁴⁶  of God, 10:13 where he is now waiting ¹⁴⁷  until his enemies are made a footstool for his feet. ¹⁴⁸  10:14 For by one offering he has perfected for all time those who are made holy. 10:15 And the Holy Spirit also witnesses to us, for after saying, ¹⁴⁹  10:16 “This is the covenant that I will establish with them after those days, says the Lord. I will put ¹⁵⁰  my laws on their hearts and I will inscribe them on their minds,” ¹⁵¹  10:17 then he says, ¹⁵²  “Their sins and their lawless deeds I will remember no longer.” ¹⁵³  10:18 Now where there is forgiveness of these, there is no longer any offering for sin.

Drawing Near to God in Enduring Faith

10:19 Therefore, brothers and sisters, ¹⁵⁴  since we have confidence to enter the sanctuary by the blood of Jesus, 10:20 by the fresh and living way that he inaugurated for us ¹⁵⁵  through the curtain, that is, through his flesh, ¹⁵⁶  10:21 and since we have a great priest ¹⁵⁷  over the house of God, 10:22 let us draw near with a sincere heart in the assurance that faith brings, ¹⁵⁸  because we have had our hearts sprinkled clean from an evil conscience ¹⁵⁹  and our bodies washed in pure water. 10:23 And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy. 10:24 And let us take thought of how to spur one another on to love and good works, ¹⁶⁰  10:25 not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day ¹⁶¹  drawing near. ¹⁶² 

10:26 For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, ¹⁶³  10:27 but only a certain fearful expectation of judgment and a fury ¹⁶⁴  of fire that will consume God’s enemies. ¹⁶⁵  10:28 Someone who rejected the law of Moses was put to death ¹⁶⁶  without mercy on the testimony of two or three witnesses. ¹⁶⁷  10:29 How much greater punishment do you think that person deserves who has contempt for ¹⁶⁸  the Son of God, and profanes ¹⁶⁹  the blood of the covenant that made him holy, ¹⁷⁰  and insults the Spirit of grace? 10:30 For we know the one who said, “Vengeance is mine, I will repay,” ¹⁷¹  and again, “The Lord will judge his people.” ¹⁷²  10:31 It is a terrifying thing to fall into the hands of the living God.

10:32 But remember the former days when you endured a harsh conflict of suffering after you were enlightened. 10:33 At times you were publicly exposed to abuse and afflictions, and at other times you came to share with others who were treated in that way. 10:34 For in fact you shared the sufferings of those in prison, ¹⁷³  and you accepted the confiscation of your belongings with joy, because you knew that you certainly ¹⁷⁴  had a better and lasting possession. 10:35 So do not throw away your confidence, because it ¹⁷⁵  has great reward. 10:36 For you need endurance in order to do God’s will and so receive what is promised. ¹⁷⁶  10:37 For just a little longer ¹⁷⁷  and he who is coming will arrive and not delay. ¹⁷⁸  10:38 But my righteous one will live by faith, and if he shrinks back, I ¹⁷⁹  take no pleasure in him. ¹⁸⁰  10:39 But we are not among those who shrink back and thus perish, but are among those who have faith and preserve their souls. ¹⁸¹ 

[1:45]  ¹ sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip, while in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name.

[1:45]  ² tn “Also” is not in the Greek text, but is implied.

[3:15]  ³ tn The Hebrew word translated “hostility” is derived from the root אֵיב (’ev, “to be hostile, to be an adversary [or enemy]”). The curse announces that there will be continuing hostility between the serpent and the woman. The serpent will now live in a “battle zone,” as it were.

[3:15]  ⁴ sn The Hebrew word translated “offspring” is a collective singular. The text anticipates the ongoing struggle between human beings (the woman’s offspring) and deadly poisonous snakes (the serpent’s offspring). An ancient Jewish interpretation of the passage states: “He made the serpent, cause of the deceit, press the earth with belly and flank, having bitterly driven him out. He aroused a dire enmity between them. The one guards his head to save it, the other his heel, for death is at hand in the proximity of men and malignant poisonous snakes.” See Sib. Or. 1:59-64. For a similar interpretation see Josephus, Ant. 1.1.4 (1.50-51).

[3:15]  ⁵ tn Heb “he will attack [or “bruise”] you [on] the head.” The singular pronoun and verb agree grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “head” is an adverbial accusative, locating the blow. A crushing blow to the head would be potentially fatal.

[3:15]  ⁶ tn Or “but you will…”; or “as they attack your head, you will attack their heel.” The disjunctive clause (conjunction + subject + verb) is understood as contrastive. Both clauses place the subject before the verb, a construction that is sometimes used to indicate synchronic action (see Judg 15:14).

[3:15]  ⁷ sn You will attack her offspring’s heel. Though the conflict will actually involve the serpent’s offspring (snakes) and the woman’s offspring (human beings), v. 15b for rhetorical effect depicts the conflict as being between the serpent and the woman’s offspring, as if the serpent will outlive the woman. The statement is personalized for the sake of the addressee (the serpent) and reflects the ancient Semitic concept of corporate solidarity, which emphasizes the close relationship between a progenitor and his offspring. Note Gen 28:14, where the Lord says to Jacob, “Your offspring will be like the dust of the earth, and you [second masculine singular] will spread out in all directions.” Jacob will “spread out” in all directions through his offspring, but the text states the matter as if this will happen to him personally.

[3:15]  ⁸ tn Heb “you will attack him [on] the heel.” The verb (translated “attack”) is repeated here, a fact that is obscured by some translations (e.g., NIV “crush…strike”). The singular pronoun agrees grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “heel” is an adverbial accusative, locating the blow. A bite on the heel from a poisonous serpent is potentially fatal.

[12:3]  ⁹ tn The Piel cohortative has as its object a Piel participle, masculine plural. Since the Lord binds himself to Abram by covenant, those who enrich Abram in any way share in the blessings.

[12:3]  ¹⁰ tn In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ (mÿqallelkha) is now singular and not plural. All the versions and a few Masoretic mss read the plural. But if it had been plural, there would be no reason to change it to the singular and alter the parallelism. On the other hand, if it was indeed singular, it is easy to see why the versions would change it to match the first participle. The MT preserves the original reading: “the one who treats you lightly.” The point would be a contrast with the lavish way that God desires to bless many. The second change is in the vocabulary. The English usually says, “I will curse those who curse you.” But there are two different words for curse here. The first is קָלַל (qalal), which means “to be light” in the Qal, and in the Piel “to treat lightly, to treat with contempt, to curse.” The second verb is אָרַר (’arar), which means “to banish, to remove from the blessing.” The point is simple: Whoever treats Abram and the covenant with contempt as worthless God will banish from the blessing. It is important also to note that the verb is not a cohortative, but a simple imperfect. Since God is binding himself to Abram, this would then be an obligatory imperfect: “but the one who treats you with contempt I must curse.”

[12:3]  ¹¹ tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings on”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[18:18]  ¹² tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”

[18:18]  ¹³ tn The infinitive absolute lends emphasis to the finite verb that follows.

[18:18]  ¹⁴ tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[22:18]  ¹⁵ tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.

[22:18]  ¹⁶ tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[28:14]  ¹⁷ tn This is the same Hebrew word translated “ground” in the preceding verse.

[28:14]  ¹⁸ tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.

[28:14]  ¹⁹ tn Theoretically the Niphal stem can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Jacob were going to be a channel or source of blessing. But in other formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless (i.e., pronounce blessings upon) themselves/one another.” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[28:14]  ²⁰ tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”

[49:10]  ²¹ tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.

[49:10]  ²² tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.

[49:10]  ²³ tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.

[21:8]  ²⁴ tn The word order is slightly different in Hebrew: “and it shall be anyone who is bitten when he looks at it he shall live.”

[21:9]  ²⁵ sn The image of the snake was to be a symbol of the curse that the Israelites were experiencing; by lifting the snake up on a pole Moses was indicating that the curse would be drawn away from the people – if they looked to it, which was a sign of faith. This symbol was later stored in the temple, until it became an object of worship and had to be removed (2 Kgs 18:4). Jesus, of course, alluded to it and used it as an illustration of his own mission. He would become the curse, and be lifted up, so that people who looked by faith to him would live (John 3:14). For further material, see D. J. Wiseman, “Flying Serpents,” TynBul 23 (1972): 108-10; and K. R. Joines, “The Bronze Serpent in the Israelite Cult,” JBL 87 (1968): 245-56.

[24:17]  ²⁶ tn Heb “near.”

[24:17]  ²⁷ sn This is a figure for a king (see also Isa 14:12) not only in the Bible but in the ancient Near Eastern literature as a whole. The immediate reference of the prophecy seems to be to David, but the eschatological theme goes beyond him. There is to be a connection made between this passage and the sighting of a star in its ascendancy by the magi, who then traveled to Bethlehem to see the one born King of the Jews (Matt 2:2). The expression “son of a star” (Aram Bar Kochba) became a title for a later claimant to kingship, but he was doomed by the Romans in a.d. 135.

[24:17]  ²⁸ tn The verb is the perfect tense with vav (ו) consecutive; it is equal to the imperfect expressing the future. The verb דָּרַךְ (darakh), related to the noun “way, road,” seems to mean something like tread on, walk, march.”

[24:17]  ²⁹ sn The “scepter” is metonymical for a king who will rise to power. NEB strangely rendered this as “comet” to make a parallel with “star.”

[24:17]  ³⁰ tn The word is literally “corners,” but may refer to the corners of the head, and so “skull.”

[24:17]  ³¹ tc The MT reads “shatter, devastate.” Smr reads קֹדְקֹד (qodqod, “head; crown; pate”). Smr follows Jer 48:45 which appears to reflect Num 24:17.

[24:17]  ³² sn The prophecy begins to be fulfilled when David defeated Moab and Edom and established an empire including them. But the Messianic promise extends far beyond that to the end of the age and the inclusion of these defeated people in the program of the coming King.

[24:18]  ³³ sn Seir is the chief mountain range of Edom (Deut 33:2), and so the reference here is to the general area of Edom.

[18:15]  ³⁴ tc The MT expands here on the usual formula by adding “from among you” (cf. Deut 17:15; 18:18; Smr; a number of Greek texts). The expansion seems to be for the purpose of emphasis, i.e., the prophet to come must be not just from Israel but an Israelite by blood.

[18:19]  ³⁵ tn Heb “will seek from him”; NAB “I myself will make him answer for it”; NRSV “will hold accountable.”

[18:19]  ³⁶ tn Heb “he”; the referent (the prophet mentioned in v. 18) has been specified in the translation for clarity.

[26:22]  ³⁷ tn Grk “So experiencing…I stand.” The participle τυχών (tucwn) has been translated as a finite verb due to requirements of contemporary English style.

[26:22]  ³⁸ tn BDAG 311 s.v. ἐκτός 3.b, “functions as prep. w. gen. οὐδὲν ἐ. ὧν nothing except what (cf. 1 Ch 29:3; 2 Ch 17:19; TestNapht. 6:2) Ac 26:22.”

[26:22]  ³⁹ sn What the prophets and Moses said. Paul argued that his message reflected the hope of the Jewish scriptures.

[7:1]  ⁴⁰ sn A series of quotations from Gen 14:17-19.

[7:2]  ⁴¹ tn Grk “to whom,” continuing the description of Melchizedek. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[7:2]  ⁴² tn Or “a tenth part.”

[7:2]  ⁴³ sn A quotation from Gen 14:20.

[7:2]  ⁴⁴ tn Grk “first being interpreted,” describing Melchizedek.

[7:4]  ⁴⁵ tn Grk “to whom.”

[7:4]  ⁴⁶ tn Or “a tenth part.”

[7:5]  ⁴⁷ tn Or “the priesthood.”

[7:5]  ⁴⁸ tn Grk “from their brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[7:5]  ⁴⁹ tn Grk “have come from the loins of Abraham.”

[7:6]  ⁵⁰ tn Grk “the one”; in the translation the referent (Melchizedek) has been specified for clarity.

[7:6]  ⁵¹ tn Grk “is not descended from them.”

[7:6]  ⁵² tn Or “a tenth part.”

[7:6]  ⁵³ sn The verbs “collected…and blessed” emphasize the continuing effect of the past actions, i.e., Melchizedek’s importance.

[7:10]  ⁵⁴ tn Grk “in the loins of his father” (a reference to Abraham). The name “Abraham” has been repeated in the translation at this point (cf. v. 9) in order to clarify the referent (i.e., what ancestor was in view).

[7:11]  ⁵⁵ tn Grk “based on it.”

[7:12]  ⁵⁶ tn Grk “of necessity a change in the law comes to pass.”

[7:13]  ⁵⁷ tn Grk “shares in.”

[7:13]  ⁵⁸ tn Grk “from which no one.”

[7:16]  ⁵⁹ tn Grk “a law of a fleshly command.”

[7:17]  ⁶⁰ tn Grk “for he/it is witnessed that.”

[7:17]  ⁶¹ sn A quotation from Ps 110:4 (see Heb 5:6 and 6:20).

[7:18]  ⁶² tn Grk “the setting aside of a former command comes to pass.”

[7:18]  ⁶³ tn Grk “because of its weakness and uselessness.”

[7:20]  ⁶⁴ sn The Greek text contains an elaborate comparison between v. 20a and v. 22, with a parenthesis (vv. 20b-21) in between; the comparison is literally, “by as much as…by so much” or “to the degree that…to that same degree.”

[7:21]  ⁶⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ⁶⁶ tn The words “did so” are not in the Greek text, but are implied.

[7:21]  ⁶⁷ sn A quotation from Ps 110:4 (see Heb 5:6, 6:20, and 7:17).

[7:22]  ⁶⁸ tn Or “surety.”

[7:23]  ⁶⁹ tn Grk “they on the one hand” in contrast with “he on the other hand” in v. 24.

[7:23]  ⁷⁰ tn Grk “they were prevented by death.”

[7:23]  ⁷¹ tn Grk “from continuing” (the words “in office” are supplied for clarity).

[7:28]  ⁷² sn See Heb 5:2 where this concept was introduced.

[8:1]  ⁷³ tn Grk “the main point of the things being said.”

[8:1]  ⁷⁴ sn An allusion to Ps 110:1; see Heb 1:3, 13.

[8:4]  ⁷⁵ tn Grk “there are those who offer.”

[8:5]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ sn A quotation from Exod 25:40.

[8:6]  ⁸⁰ 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]  ⁸¹ tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.

[8:6]  ⁸² tn Grk “to the degree that.”

[8:6]  ⁸³ tn Grk “which is enacted.”

[8:6]  ⁸⁴ 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.

[8:7]  ⁸⁵ tn Grk “no occasion for a second one would have been sought.”

[8:8]  ⁸⁶ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ⁸⁷ 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]  ⁸⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ⁸⁹ 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.

[8:9]  ⁹⁰ tn Grk “not like the covenant,” continuing the description of v. 8b.

[8:10]  ⁹¹ tn Grk “putting…I will inscribe.”

[8:10]  ⁹² tn Grk “mind.”

[8:10]  ⁹³ 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.

[8:11]  ⁹⁴ tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

[8:11]  ⁹⁵ tn Grk “from the small to the great.”

[8:12]  ⁹⁶ sn A quotation from Jer 31:31-34.

[8:13]  ⁹⁷ tn Grk “when he says, ‘new,’” (referring to the covenant).

[8:13]  ⁹⁸ tn Grk “near to disappearing.”

[9:1]  ⁹⁹ 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.

[9:2]  ¹⁰⁰ tn Grk “the first,” in order of approach in the ritual.

[9:2]  ¹⁰¹ tn Grk “in which [were].”

[9:2]  ¹⁰² tn Grk “which,” describing the outer tent.

[9:4]  ¹⁰³ tn Grk “in which”; in the translation the referent (the ark) has been specified for clarity.

[9:5]  ¹⁰⁴ tn Grk “above it”; in the translation the referent (the ark) has been specified for clarity.

[9:5]  ¹⁰⁵ sn The cherubim (pl.) were an order of angels mentioned repeatedly in the OT but only here in the NT. They were associated with God’s presence, glory, and holiness. Their images that sat on top of the ark of the covenant are described in Exod 25:18-20.

[9:6]  ¹⁰⁶ tn Grk “the first tent.”

[9:7]  ¹⁰⁷ tn Grk “the second tent.”

[9:7]  ¹⁰⁸ tn Or perhaps “the unintentional sins of the people”; Grk “the ignorances of the people.” Cf. BDAG 13 s.v. ἀγνόημα, “sin committed in ignorance/unintentionally.” This term seems to be simply a synonym for “sins” (cf. Heb 5:2) and does not pick up the distinction made in Num 15:22-31 between unwitting sin and “high-handed” sin. The Day of Atonement ritual in Lev 16 covered all the sins of the people, not just the unwitting ones.

[9:8]  ¹⁰⁹ tn Grk “the first tent.” The literal phrase “the first tent” refers to either (1) the outer chamber of the tabernacle in the wilderness (as in vv. 2, 6) or (2) the entire tabernacle as a symbol of the OT system of approaching God. The second is more likely given the contrast that follows in vv. 11-12.

[9:10]  ¹¹⁰ tn Grk “only for foods and drinks.”

[9:10]  ¹¹¹ 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]  ¹¹² tn Grk “until the time of setting things right.”

[9:11]  ¹¹³ tn Grk “But Christ, when he came,” introducing a sentence that includes all of Heb 9:11-12. The main construction is “Christ, having come…, entered…, having secured…,” and everything else describes his entrance.

[9:12]  ¹¹⁴ tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”

[9:13]  ¹¹⁵ tn Grk “for the purifying of the flesh.” The “flesh” here is symbolic of outward or ritual purity in contrast to inner purity, that of the conscience (cf. Heb 9:9).

[9:14]  ¹¹⁶ 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.

[9:15]  ¹¹⁷ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[9:15]  ¹¹⁸ tn Grk “the promise of the eternal inheritance.”

[9:15]  ¹¹⁹ tn Grk “a death having occurred.”

[9:16]  ¹²⁰ tn Grk “there is a necessity for the death of the one who made it to be proven.”

[9:18]  ¹²¹ sn The Greek text reinforces this by negating the opposite (“not even the first covenant was inaugurated without blood”), but this double negation is not used in contemporary English.

[9:20]  ¹²² tn Grk “which God commanded for you (or in your case).”

[9:23]  ¹²³ tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.

[9:23]  ¹²⁴ tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.

[9:23]  ¹²⁵ tn Grk “the heavenly things themselves with better sacrifices than these.”

[9:24]  ¹²⁶ tn Or “prefiguration.”

[9:24]  ¹²⁷ tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.

[9:25]  ¹²⁸ tn Grk “and not that he might offer,” continuing the previous construction.

[9:27]  ¹²⁹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[9:27]  ¹³⁰ tn Grk “and after this – judgment.”

[9:28]  ¹³¹ sn An allusion to Isa 53:12.

[9:28]  ¹³² tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

[9:28]  ¹³³ tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.

[10:1]  ¹³⁴ tn Grk “those who approach.”

[10:2]  ¹³⁵ tn Grk “the worshipers, having been purified once for all, would have.”

[10:3]  ¹³⁶ tn Grk “in them”; the referent (those sacrifices) has been specified in the translation for clarity.

[10:4]  ¹³⁷ tn Grk “for it is impossible for the blood of bulls and goats to take away sins.”

[10:7]  ¹³⁸ tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[10:7]  ¹³⁹ sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”

[10:8]  ¹⁴⁰ sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.

[10:9]  ¹⁴¹ tc The majority of mss, especially the later ones (א² 0278^vid 1739 Ï lat), have ὁ θεός (Jo qeo", “God”) at this point, while most of the earliest and best witnesses lack such an explicit addressee (so Ì⁴⁶ א* A C D K P Ψ 33 1175 1881 2464 al). The longer reading is a palpable corruption, apparently motivated in part by the wording of Ps 40:8 (39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7.

[10:9]  ¹⁴² tn Or “abolishes.”

[10:10]  ¹⁴³ tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:11]  ¹⁴⁴ tn Or “daily,” “every day.”

[10:12]  ¹⁴⁵ tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.

[10:12]  ¹⁴⁶ sn An allusion to Ps 110:1.

[10:13]  ¹⁴⁷ tn Grk “from then on waiting.”

[10:13]  ¹⁴⁸ sn An allusion to Ps 110:1.

[10:15]  ¹⁴⁹ tn Grk “after having said,” emphasizing the present impact of this utterance.

[10:16]  ¹⁵⁰ tn Grk “putting…I will inscribe.”

[10:16]  ¹⁵¹ sn A quotation from Jer 31:33.

[10:17]  ¹⁵² tn Grk “and.”

[10:17]  ¹⁵³ sn A quotation from Jer 31:34.

[10:19]  ¹⁵⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[10:20]  ¹⁵⁵ tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.

[10:20]  ¹⁵⁶ sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.

[10:21]  ¹⁵⁷ tn Grk “and a great priest,” continuing the construction begun in v. 19.

[10:22]  ¹⁵⁸ tn Grk “in assurance of faith.”

[10:22]  ¹⁵⁹ sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).

[10:24]  ¹⁶⁰ tn Grk “let us consider one another for provoking of love and good deeds.”

[10:25]  ¹⁶¹ sn The day refers to that well-known time of Christ’s coming and judgment in the future; see a similar use of “day” in 1 Cor 3:13.

[10:25]  ¹⁶² tn This paragraph (vv. 19-25) is actually a single, skillfully composed sentence in Greek, but it must be broken into shorter segments for English idiom. It begins with several subordinate phrases (since we have confidence and a great priest), has three parallel exhortations as its main verbs (let us draw near, hold, and take thought), and concludes with several subordinate phrases related to the final exhortation (not abandoning but encouraging).

[10:26]  ¹⁶³ tn Grk “is left,” with “for us” implied by the first half of the verse.

[10:27]  ¹⁶⁴ tn Grk “zeal,” recalling God’s jealous protection of his holiness and honor (cf. Exod 20:5).

[10:27]  ¹⁶⁵ tn Grk “the enemies.”

[10:28]  ¹⁶⁶ tn Grk “dies.”

[10:28]  ¹⁶⁷ sn An allusion to Deut 17:6.

[10:29]  ¹⁶⁸ tn Grk “tramples under foot.”

[10:29]  ¹⁶⁹ tn Grk “regarded as common.”

[10:29]  ¹⁷⁰ tn Grk “by which he was made holy.”

[10:30]  ¹⁷¹ sn A quotation from Deut 32:35.

[10:30]  ¹⁷² sn A quotation from Deut 32:36.

[10:34]  ¹⁷³ tc Most witnesses, including some important ones (א D² 1881 Ï), read δεσμοῖς μου (desmoi" mou, “my imprisonment”) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading δεσμοῖς without the μου (so Ì⁴⁶ Ψ 104 pc), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις (desmioi"), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western texttypes (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.

[10:34]  ¹⁷⁴ tn Grk “you yourselves.”

[10:35]  ¹⁷⁵ tn Grk “which,” but showing the reason.

[10:36]  ¹⁷⁶ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[10:37]  ¹⁷⁷ sn A quotation from Isa 26:20.

[10:37]  ¹⁷⁸ sn A quotation from Hab 2:3.

[10:38]  ¹⁷⁹ tn Grk “my soul.”

[10:38]  ¹⁸⁰ sn A quotation from Hab 2:4.

[10:39]  ¹⁸¹ tn Grk “not…of shrinking back to perdition but of faith to the preservation of the soul.”