The Song of Songs 5:9-10

The Maidens to The Beloved:

5:9 Why is your beloved better than others, ¹ 

O most beautiful of women?

Why is your beloved better than others,

that you would command us in this manner?

The Beloved to the Maidens:

5:10 My beloved ²  is dazzling ³  and ruddy; ⁴ 

he stands out ⁵  in comparison to ⁶  all other men. ⁷ 

The Song of Songs 5:16

5:16 His mouth is very sweet; ⁸ 

he is totally desirable. ⁹ 

This is my beloved!

This is my companion, O maidens of Jerusalem!

Psalms 45:2

45:2 You are the most handsome of all men! ¹⁰ 

You speak in an impressive and fitting manner! ¹¹ 

For this reason ¹²  God grants you continual blessings. ¹³ 

Psalms 89:6

89:6 For who in the skies can compare to the Lord?

Who is like the Lord among the heavenly beings, ¹⁴ 

John 1:14-18

1:14 Now ¹⁵  the Word became flesh ¹⁶  and took up residence ¹⁷  among us. We ¹⁸  saw his glory – the glory of the one and only, ¹⁹  full of grace and truth, who came from the Father. 1:15 John ²⁰  testified ²¹  about him and shouted out, ²²  “This one was the one about whom I said, ‘He who comes after me is greater than I am, ²³  because he existed before me.’” 1:16 For we have all received from his fullness one gracious gift after another. ²⁴  1:17 For the law was given through Moses, but ²⁵  grace and truth came about through Jesus Christ. 1:18 No one has ever seen God. The only one, ²⁶  himself God, who is in closest fellowship with ²⁷  the Father, has made God ²⁸  known. ²⁹ 

John 3:29-31

3:29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly ³⁰  when he hears the bridegroom’s voice. This then is my joy, and it is complete. ³¹  3:30 He must become more important while I become less important.” ³² 

3:31 The one who comes from above is superior to all. ³³  The one who is from the earth belongs to the earth and speaks about earthly things. ³⁴  The one who comes from heaven ³⁵  is superior to all. ³⁶ 

Hebrews 1:1-6

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ³⁷  in various portions ³⁸  and in various ways ³⁹  to our ancestors ⁴⁰  through the prophets, 1:2 in these last days he has spoken to us in a son, ⁴¹  whom he appointed heir of all things, and through whom he created the world. ⁴²  1:3 The Son is ⁴³  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ⁴⁴  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ⁴⁵  1:4 Thus he became ⁴⁶  so far better than the angels as ⁴⁷  he has inherited a name superior to theirs.

The Son Is Superior to Angels

1:5 For to which of the angels did God ⁴⁸  ever say, “You are my son! Today I have fathered you”? ⁴⁹  And in another place ⁵⁰  he says, ⁵¹  “I will be his father and he will be my son.” ⁵²  1:6 But when he again brings ⁵³  his firstborn into the world, he says, “Let all the angels of God worship him!” ⁵⁴ 

Hebrews 3:1-6

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ⁵⁵  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ⁵⁶  3:2 who is faithful to the one who appointed him, as Moses was also in God’s ⁵⁷  house. ⁵⁸  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 ⁵⁹  house ⁶⁰  as a servant, to testify to the things that would be spoken. 3:6 But Christ ⁶¹  is faithful as a son over God’s ⁶²  house. We are of his house, ⁶³  if in fact we hold firmly ⁶⁴  to our confidence and the hope we take pride in. ⁶⁵ 

Hebrews 7:23-26

7:23 And the others ⁶⁶  who became priests were numerous, because death prevented them ⁶⁷  from continuing in office, ⁶⁸  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.

Hebrews 12:2

12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. ⁶⁹ 

[5:9]  ¹ tn Heb “How is your beloved [better] than [another] lover?”

[5:10]  ² sn The Beloved’s praise of his appearance follows the typical literary structure of the ancient Near Eastern wasfs song: (1) introductory summary praise (5:10), (2) detailed descriptive praise from head to foot (5:11-16a), and (3) concluding summary praise (5:16b). There are several striking features about this song that are unique from the typical wasfs. (1) The ordinary setting of the ancient Near Eastern wasfs songs was the wedding night. (2) They were ordinarily sung only by a man in praise of his bride. (3) Normally, the wasfs song will conclude with the feet after the legs; however, the Beloved concludes by praising his mouth after his legs.

[5:10]  ³ sn The term צַח (tsakh, “dazzling”) is ordinarily used to describe the shining surface of jewelry or of smoothed rocks (Ezek 24:7-8; 26:4, 14; Neh 4:7). Likewise, אָדֹם (’adom, “ruddy”) can describe the redness of rubies (Lam 4:7). Throughout 5:11-15 she compares his appearance to valuable jewels, gems, and precious metals.

[5:10]  ⁴ tn The adjective אָדֹם (’adom) denotes either “manly” or “ruddy,” depending upon whether it is derived from אָדָם (’adam, “man”; HALOT 14 s.v. I אָדָם) or אָדֹם (“red”; HALOT 14 s.v. אָדֹם). If it is “manly,” the idea is that he is the epitome of masculinity and virility. On the other hand, the emphasis would be upon his health and virility, evidenced by his ruddy complexion, or it could be a comparison between his ruddy coloring and the redness of rubies (Lam 4:7).

[5:10]  ⁵ tn Heb “outstanding.” The participle דָּגוּל (dagul) functions as a predicate adjective: “My beloved is…outstanding among ten thousand.” The verb דָּגַל (dagal) is relatively rare, being derived from the noun דֶּגֶל (degel, “banner”) which often refers to a military standard which, when lifted up, was conspicuous for all to see (Num 2:3-4; 10:14-15). The verb דָּגַל only occurs three other times, all referring to raising military banners for all to see (Ps 20:6; Song 6:4, 10). Song 5:10 uses the term figuratively (hypocatastasis) to denote “outstanding” (HALOT 213 s.v. דֶּגֶל). This sense is closely related to the cognate Akkadian verb dagalu “to look, contemplate” and the noun diglu “eyesight, view (what is looked at).” Like a banner lifted high, he attracted the attention of all who looked at him.

[5:10]  ⁶ tn Heb “from, among.” The preposition מִן (min) prefixed to רְבָבָה (rÿvavah, “ten thousand”) is taken in a comparative, locative sense: “outstanding among ten thousand” (e.g., KJV, RSV, NASB, NIV, NJPS).

[5:10]  ⁷ tn Heb “among ten thousand.” The numeral “ten thousand” is the highest number used in comparisons in Hebrew poetry (1 Sam 18:7-8; 21:12; 29:5; Ps 91:7). It is not used to mark out a specific number, but to denote an indefinite number of persons of the largest possible proportions (Gen 24:60; Num 10:36; Deut 33:2; Ps 3:7). Her point is simply this: no other man could possibly compare to him in appearance, even if he were in a group of an infinite number of men.

[5:16]  ⁸ tn Heb “sweetnesses.” Alternately, “very delicious.” The term מַמְתַקִּים (mamtaqqim, “sweetness”; HALOT 596 s.v. מַמְתַקִּים; BDB 609 s.v. מַמְתַקִּים) is the plural form of the noun מֹתֶק (moteq, “sweetness”). This may be an example of the plural of intensity, that is, “very sweet” (e.g., IBHS 122 §7.4.3a). The rhetorical use of the plural is indicated by the fact that מַמְתַקִּים (“sweetness”) is functioning as a predicate nominative relative to the singular subjective nominative חִכּוֹ (khikko, “his mouth”).

[5:16]  ⁹ tn The term מַחֲמַדִּים (makhmaddim, “desirable”) is the plural form of the noun מַחְמַד (makhmad, “desire, desirable thing, precious object”; HALOT 570 s.v. מַחְמָד 1; BDB 326 s.v. מַחְמַד). Like the plural מַמְתַקִּים (“sweetness”) in the preceding parallel line, this use of the plural is probably an example of the plural of intensity: “very desirable.”

[45:2]  ¹⁰ tn Heb “you are handsome from the sons of man.” The preposition “from” is used in a comparative (“more than”) sense. The peculiar verb form יָפְיָפִיתָ (yafyafita) is probably the result of dittography of yod-pe (יפ) and should be emended to יָפִיתָ (yafita). See GKC 152 §55.e.

[45:2]  ¹¹ tn Heb “favor is poured out on your lips.” “Lips” probably stands by metonymy for the king’s speech. Some interpret the Hebrew term חֵן (khen) as referring here to “gracious (i.e., kind and polite) speech”, but the word probably refers more generally to “attractive” speech that is impressively articulated and fitting for the occasion. For other instances of the term being used of speech, see Prov 22:11 and Eccl 10:12.

[45:2]  ¹² tn Or “this demonstrates.” The construction עַל־כֵּן (’al-ken, “therefore”) usually indicates what logically follows from a preceding statement. However, here it may infer the cause from the effect, indicating the underlying basis or reason for what precedes (see BDB 487 s.v. I כֵּן 3.f; C. A. Briggs and E. G. Briggs, Psalms [ICC], 1:386).

[45:2]  ¹³ tn Or “blesses you forever.” Here “bless” means to “endue with the power and skill to rule effectively,” as the following verses indicate.

[89:6]  ¹⁴ tn Heb “sons of gods”; or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural form (“gods”) in the Hebrew text, it is likely that the final mem (ם) is actually enclitic rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8. The phrase בְנֵי אֵלִים (vÿney ’elim, “sons of gods” or “sons of God”) occurs only here and in Ps 29:1. Since the “sons of gods/God” are here associated with “the assembly of the holy ones” and “council of the holy ones,” the heavenly assembly (comprised of so-called “angels” and other supernatural beings) appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is called “the sons of El.” The OT apparently uses the Canaanite phrase, applying it to the supernatural beings that surround the Lord’s heavenly throne.

[1:14]  ¹⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:14]  ¹⁶ tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.

[1:14]  ¹⁷ tn Grk “and tabernacled.”

[1:14]  ¹⁸ tn Grk “and we saw.”

[1:14]  ¹⁹ tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[1:15]  ²⁰ sn John refers to John the Baptist.

[1:15]  ²¹ tn Or “bore witness.”

[1:15]  ²² tn Grk “and shouted out saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:15]  ²³ tn Or “has a higher rank than I.”

[1:16]  ²⁴ tn Grk “for from his fullness we have all received, and grace upon grace.” The meaning of the phrase χάριν ἀντὶ χάριτος (carin anti carito") could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace “on top of” grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: “Now therefore, I pray you, if I have found χάρις (LXX) in your sight, let me know your ways, that I may know you, so that I may find χάρις (LXX) in your sight.” Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (“The Johannine Prologue and the Messianic Secret,” NTS 21 [1974/75]: 53).

[1:17]  ²⁵ tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).

[1:18]  ²⁶ tc The textual problem μονογενὴς θεός (monogenh" qeo", “the only God”) versus ὁ μονογενὴς υἱός (Jo monogenh" Juio", “the only son”) is a notoriously difficult one. Only one letter would have differentiated the readings in the mss, since both words would have been contracted as nomina sacra: thus qMs or uMs. Externally, there are several variants, but they can be grouped essentially by whether they read θεός or υἱός. The majority of mss, especially the later ones (A C³ Θ Ψ Ë^1,13 Ï lat), read ὁ μονογενὴς υἱός. Ì⁷⁵ א¹ 33 pc have ὁ μονογενὴς θεός, while the anarthrous μονογενὴς θεός is found in Ì⁶⁶ א* B C* L pc. The articular θεός is almost certainly a scribal emendation to the anarthrous θεός, for θεός without the article is a much harder reading. The external evidence thus strongly supports μονογενὴς θεός. Internally, although υἱός fits the immediate context more readily, θεός is much more difficult. As well, θεός also explains the origin of the other reading (υἱός), because it is difficult to see why a scribe who found υἱός in the text he was copying would alter it to θεός. Scribes would naturally change the wording to υἱός however, since μονογενὴς υἱός is a uniquely Johannine christological title (cf. John 3:16, 18; 1 John 4:9). But θεός as the older and more difficult reading is preferred. As for translation, it makes the most sense to see the word θεός as in apposition to μονογενής, and the participle ὁ ὤν (Jo wn) as in apposition to θεός, giving in effect three descriptions of Jesus rather than only two. (B. D. Ehrman, The Orthodox Corruption of Scripture, 81, suggests that it is nearly impossible and completely unattested in the NT for an adjective followed immediately by a noun that agrees in gender, number, and case, to be a substantival adjective: “when is an adjective ever used substantivally when it immediately precedes a noun of the same inflection?” This, however, is an overstatement. First, as Ehrman admits, μονογενής in John 1:14 is substantival. And since it is an established usage for the adjective in this context, one might well expect that the author would continue to use the adjective substantivally four verses later. Indeed, μονογενής is already moving toward a crystallized substantival adjective in the NT [cf. Luke 9:38; Heb 11:17]; in patristic Greek, the process continued [cf. PGL 881 s.v. 7]. Second, there are several instances in the NT in which a substantival adjective is followed by a noun with which it has complete concord: cf., e.g., Rom 1:30; Gal 3:9; 1 Tim 1:9; 2 Pet 2:5.) The modern translations which best express this are the NEB (margin) and TEV. Several things should be noted: μονογενής alone, without υἱός, can mean “only son,” “unique son,” “unique one,” etc. (see 1:14). Furthermore, θεός is anarthrous. As such it carries qualitative force much like it does in 1:1c, where θεὸς ἦν ὁ λόγος (qeo" hn Jo logo") means “the Word was fully God” or “the Word was fully of the essence of deity.” Finally, ὁ ὤν occurs in Rev 1:4, 8; 4:8, 11:17; and 16:5, but even more significantly in the LXX of Exod 3:14. Putting all of this together leads to the translation given in the text.

[1:18]  ²⁷ tn Grk “in the bosom of” (an idiom for closeness or nearness; cf. L&N 34.18; BDAG 556 s.v. κόλπος 1).

[1:18]  ²⁸ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[1:18]  ²⁹ sn Has made God known. In this final verse of the prologue, the climactic and ultimate statement of the earthly career of the Logos, Jesus of Nazareth, is reached. The unique One (John 1:14), the One who has taken on human form and nature by becoming incarnate (became flesh, 1:14), who is himself fully God (the Word was God, 1:1c) and is to be identified with the ever-living One of the Old Testament revelation (Exod 3:14), who is in intimate relationship with the Father, this One and no other has fully revealed what God is like. As Jesus said to Philip in John 14:9, “The one who has seen me has seen the Father.”

[3:29]  ³⁰ tn Grk “rejoices with joy” (an idiom).

[3:29]  ³¹ tn Grk “Therefore this my joy is fulfilled.”

[3:30]  ³² sn Some interpreters extend the quotation of John the Baptist’s words through v. 36.

[3:31]  ³³ tn Or “is above all.”

[3:31]  ³⁴ tn Grk “speaks from the earth.”

[3:31]  ³⁵ sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here.

[3:31]  ³⁶ tc Ì⁷⁵ א* D ˹ 565 as well as several versions and fathers lack the phrase “is superior to all” (ἐπάνω πάντων ἐστίν, epanw pantwn estin). This effectively joins the last sentence of v. 31 with v. 32: “The one who comes from heaven testifies about what he has seen and heard, but no one accepts his testimony.” On the other side, the phrase may have been deleted because of perceived redundancy, since it duplicates what is said earlier in the verse. The witnesses that include ἐπάνω πάντων ἐστίν in both places are weighty and widespread (Ì^36vid,66 א² A B L W^s Θ Ψ 083 086 ˹³ 33 Ï lat sy^s,p,h bo). On balance, the longer reading should probably be considered authentic.

[1:1]  ³⁷ tn Or “spoke formerly.”

[1:1]  ³⁸ 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]  ³⁹ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁴⁰ tn Grk “to the fathers.”

[1:2]  ⁴¹ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

[1:2]  ⁴² tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.

[1:3]  ⁴³ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ⁴⁴ tn Grk “by the word of his power.”

[1:3]  ⁴⁵ sn An allusion to Ps 110:1, quoted often in Hebrews.

[1:4]  ⁴⁶ tn Grk “having become.” This is part of the same sentence that extends from v. 1 through v. 4 in the Greek text.

[1:4]  ⁴⁷ tn Most modern English translations attempt to make the comparison somewhat smoother by treating “name” as if it were the subject of the second element: “as the name he has inherited is superior to theirs” (cf. NAB, NIV, NRSV, CEV). However, the Son is the subject of both the first and second elements: “he became so far better”; “he has inherited a name.” The present translation maintains this parallelism even though it results in a somewhat more awkward rendering.

[1:5]  ⁴⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:5]  ⁴⁹ tn Grk “I have begotten you.”

[1:5]  ⁵⁰ tn Grk “And again,” quoting another OT passage.

[1:5]  ⁵¹ tn The words “he says” are not in the Greek text but are supplied to make a complete English sentence. In the Greek text this is a continuation of the previous sentence, but English does not normally employ such long and complex sentences.

[1:5]  ⁵² tn Grk “I will be a father to him and he will be a son to me.”

[1:6]  ⁵³ tn Or “And again when he brings.” The translation adopted in the text looks forward to Christ’s second coming to earth. Some take “again” to introduce the quotation (as in 1:5) and understand this as Christ’s first coming, but this view does not fit well with Heb 2:7. Others understand it as his exaltation/ascension to heaven, but this takes the phrase “into the world” in an unlikely way.

[1:6]  ⁵⁴ sn A quotation combining themes from Deut 32:43 and Ps 97:7.

[3:1]  ⁵⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ⁵⁶ tn Grk “of our confession.”

[3:2]  ⁵⁷ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:2]  ⁵⁸ 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.

[3:5]  ⁵⁹ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:5]  ⁶⁰ sn A quotation from Num 12:7.

[3:6]  ⁶¹ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ⁶² tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ⁶³ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ⁶⁴ 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]  ⁶⁵ tn Grk “the pride of our hope.”

[7:23]  ⁶⁶ tn Grk “they on the one hand” in contrast with “he on the other hand” in v. 24.

[7:23]  ⁶⁷ tn Grk “they were prevented by death.”

[7:23]  ⁶⁸ tn Grk “from continuing” (the words “in office” are supplied for clarity).

[12:2]  ⁶⁹ sn An allusion to Ps 110:1.