Joshua 1:1

The Lord Commissions Joshua

1:1 After Moses the Lord’s servant died, the Lord said to Joshua son of Nun, Moses’ assistant:

Malachi 4:4

Restoration through the Lord

4:4 “Remember the law of my servant Moses, to whom at Horeb ¹  I gave rules and regulations for all Israel to obey. ² 

John 8:35-36

8:35 The slave does not remain in the family ³  forever, but the son remains forever. ⁴  8:36 So if the son ⁵  sets you free, you will be really free.

John 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ⁶  them.

John 2:25

2:25 He did not need anyone to testify about man, ⁷  for he knew what was in man. ⁸ 

Hebrews 3:3-6

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! 3:4 For every house is built by someone, but the builder of all things is God. 3:5 Now Moses was faithful in all God’s ⁹  house ¹⁰  as a servant, to testify to the things that would be spoken. 3:6 But Christ ¹¹  is faithful as a son over God’s ¹²  house. We are of his house, ¹³  if in fact we hold firmly ¹⁴  to our confidence and the hope we take pride in. ¹⁵ 

Hebrews 3:2

3:2 who is faithful to the one who appointed him, as Moses was also in God’s ¹⁶  house. ¹⁷ 

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ¹⁸  in various portions ¹⁹  and in various ways ²⁰  to our ancestors ²¹  through the prophets,

Revelation 15:3

15:3 They ²²  sang the song of Moses the servant ²³  of God and the song of the Lamb: ²⁴ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ²⁵ 

Just ²⁶  and true are your ways,

King over the nations! ²⁷ 

[4:4]  ¹ sn Horeb is another name for Mount Sinai (cf. Exod 3:1).

[4:4]  ² tn Heb “which I commanded him in Horeb concerning all Israel, statutes and ordinances.”

[8:35]  ³ tn Or “household.” The Greek work οἰκία (oikia) can denote the family as consisting of relatives by both descent and marriage, as well as slaves and servants, living in the same house (more the concept of an “extended family”).

[8:35]  ⁴ sn Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).

[8:36]  ⁵ tn Or “Son.” The question is whether “son” is to be understood as a direct reference to Jesus himself, or as an indirect reference (a continuation of the generic illustration begun in the previous verse).

[8:2]  ⁶ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[2:25]  ⁷ tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.

[2:25]  ⁸ tn See previous note on “man” in this verse.

[3:5]  ⁹ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:5]  ¹⁰ sn A quotation from Num 12:7.

[3:6]  ¹¹ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ¹² tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ¹³ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ¹⁴ 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]  ¹⁵ tn Grk “the pride of our hope.”

[3:2]  ¹⁶ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ¹⁷ 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.

[1:1]  ¹⁸ tn Or “spoke formerly.”

[1:1]  ¹⁹ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ²⁰ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ²¹ tn Grk “to the fathers.”

[15:3]  ²² tn Here καί (kai) has not been translated.

[15:3]  ²³ tn See the note on the word “servants” in 1:1.

[15:3]  ²⁴ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ²⁵ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[15:3]  ²⁶ tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ²⁷ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.