Psalms 78:68-69

78:68 He chose the tribe of Judah,

and Mount Zion, which he loves.

78:69 He made his sanctuary as enduring as the heavens above; ¹ 

as secure as the earth, which he established permanently. ² 

Psalms 132:13-14

132:13 Certainly ³  the Lord has chosen Zion;

he decided to make it his home. ⁴ 

132:14 He said, ⁵  “This will be my resting place forever;

I will live here, for I have chosen it. ⁶ 

John 4:21-23

4:21 Jesus said to her, “Believe me, woman, ⁷  a time ⁸  is coming when you will worship ⁹  the Father neither on this mountain nor in Jerusalem. 4:22 You people ¹⁰  worship what you do not know. We worship what we know, because salvation is from the Jews. ¹¹  4:23 But a time ¹²  is coming – and now is here ¹³  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ¹⁴  such people to be ¹⁵  his worshipers. ¹⁶ 

Acts 6:14

6:14 For we have heard him saying that Jesus the Nazarene will destroy this place and change the customs ¹⁷  that Moses handed down to us.”

Hebrews 8:5-13

8:5 The place where they serve is ¹⁸  a sketch ¹⁹  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 ²⁰  shown to you on the mountain.” ²¹  8:6 But ²²  now Jesus ²³  has obtained a superior ministry, since ²⁴  the covenant that he mediates is also better and is enacted ²⁵  on better promises. ²⁶ 

8:7 For if that first covenant had been faultless, no one would have looked for a second one. ²⁷  8:8 But ²⁸  showing its fault, ²⁹  God ³⁰  says to them, ³¹ 

“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 ³²  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 ³³  my laws in their minds ³⁴  and I will inscribe them on their hearts. And I will be their God and they will be my people. ³⁵ 

8:11 “And there will be no need at all ³⁶  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. ³⁷ 

8:12 “For I will be merciful toward their evil deeds, and their sins I will remember no longer.” ³⁸ 

8:13 When he speaks of a new covenant, ³⁹  he makes the first obsolete. Now what is growing obsolete and aging is about to disappear. ⁴⁰ 

Hebrews 9:11-12

Christ’s Service in the Heavenly Sanctuary

9:11 But now Christ has come ⁴¹  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 ⁴²  eternal redemption.

Hebrews 9:24

9:24 For Christ did not enter a sanctuary made with hands – the representation ⁴³  of the true sanctuary ⁴⁴  – but into heaven itself, and he appears now in God’s presence for us.

[78:69]  ¹ tc Heb “and he built like the exalting [ones] his sanctuary.” The phrase כְּמוֹ־רָמִים (kÿmo-ramim, “like the exalting [ones]”) is a poetic form of the comparative preposition followed by a participial form of the verb רוּם (rum, “be exalted”). The text should be emended to כִּמְרֹמִים (kimromim, “like the [heavenly] heights”). See Ps 148:1, where “heights” refers to the heavens above.

[78:69]  ² tn Heb “like the earth, [which] he established permanently.” The feminine singular suffix on the Hebrew verb יָסַד (yasad, “to establish”) refers to the grammatically feminine noun “earth.”

[132:13]  ³ tn Or “for.”

[132:13]  ⁴ tn Heb “he desired it for his dwelling place.”

[132:14]  ⁵ tn The words “he said” are added in the translation to clarify that what follows are the Lord’s words.

[132:14]  ⁶ tn Heb “for I desired it.”

[4:21]  ⁷ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[4:21]  ⁸ tn Grk “an hour.”

[4:21]  ⁹ tn The verb is plural.

[4:22]  ¹⁰ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone.

[4:22]  ¹¹ tn Or “from the Judeans.” See the note on “Jew” in v. 9.

[4:23]  ¹² tn Grk “an hour.”

[4:23]  ¹³ tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ¹⁴ sn See also John 4:27.

[4:23]  ¹⁵ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ¹⁶ tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

[6:14]  ¹⁷ tn Or “practices.”

[8:5]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ sn A quotation from Exod 25:40.

[8:6]  ²² 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]  ²³ tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.

[8:6]  ²⁴ tn Grk “to the degree that.”

[8:6]  ²⁵ tn Grk “which is enacted.”

[8:6]  ²⁶ 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]  ²⁷ tn Grk “no occasion for a second one would have been sought.”

[8:8]  ²⁸ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ²⁹ 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]  ³⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ³¹ 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]  ³² tn Grk “not like the covenant,” continuing the description of v. 8b.

[8:10]  ³³ tn Grk “putting…I will inscribe.”

[8:10]  ³⁴ tn Grk “mind.”

[8:10]  ³⁵ 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]  ³⁶ tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

[8:11]  ³⁷ tn Grk “from the small to the great.”

[8:12]  ³⁸ sn A quotation from Jer 31:31-34.

[8:13]  ³⁹ tn Grk “when he says, ‘new,’” (referring to the covenant).

[8:13]  ⁴⁰ tn Grk “near to disappearing.”

[9:11]  ⁴¹ 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]  ⁴² 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.”

[9:24]  ⁴³ tn Or “prefiguration.”

[9:24]  ⁴⁴ tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.