Ibrani 3:2-3

3:2 who is faithful to the one who appointed him, as Moses was also in God’s ¹  house. ²  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!

Ibrani 3:5

3:5 Now Moses was faithful in all God’s ³  house ⁴  as a servant, to testify to the things that would be spoken.

Ibrani 3:16

3:16 For which ones heard and rebelled? Was it not all who came out of Egypt under Moses’ leadership? ⁵ 

Ibrani 4:2

4:2 For we had good news proclaimed to us just as they did. But the message they heard did them no good, since they did not join in ⁶  with those who heard it in faith. ⁷ 

Ibrani 7:12

7:12 For when the priesthood changes, a change in the law must come ⁸  as well.

Ibrani 7:14

7:14 For it is clear that our Lord is descended from Judah, yet Moses said nothing about priests in connection with that tribe.

Ibrani 7:19

7:19 for the law made nothing perfect. On the other hand a better hope is introduced, through which we draw near to God.

Ibrani 8:5

8:5 The place where they serve is ⁹  a sketch ¹⁰  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 ¹¹  shown to you on the mountain.” ¹² 

Ibrani 9:19-21

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.” ¹³  9:21 And both the tabernacle and all the utensils of worship he likewise sprinkled with blood.

Ibrani 9:23

9:23 So it was necessary for the sketches ¹⁴  of the things in heaven to be purified with these sacrifices, ¹⁵  but the heavenly things themselves required ¹⁶  better sacrifices than these.

Ibrani 10:28

10:28 Someone who rejected the law of Moses was put to death ¹⁷  without mercy on the testimony of two or three witnesses. ¹⁸ 

Ibrani 11:23-24

11:23 By faith, when Moses was born, his parents hid him ¹⁹  for three months, because they saw the child was beautiful and they were not afraid of the king’s edict. 11:24 By faith, when he grew up, Moses refused to be called the son of Pharaoh’s daughter,

Ibrani 11:26-28

11:26 He regarded abuse suffered for Christ ²⁰  to be greater wealth than the treasures of Egypt, for his eyes were fixed on ²¹  the reward. 11:27 By faith he left Egypt without fearing the king’s anger, for he persevered as though he could see the one who is invisible. 11:28 By faith he kept the Passover and the sprinkling of the blood, ²²  so that the one who destroyed the firstborn would not touch them.

Ibrani 12:21

12:21 In fact, the scene ²³  was so terrifying that Moses said, “I shudder with fear.” ²⁴ 

Ibrani 12:25

12:25 Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven?

[3:2]  ¹ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

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

[3:5]  ⁴ sn A quotation from Num 12:7.

[3:16]  ⁵ tn Grk “through Moses.”

[4:2]  ⁶ tn Or “they were not united.”

[4:2]  ⁷ tc A few mss (א and a few versional witnesses) have the nominative singular participle συγκεκερασμένος (sunkekerasmeno", “since it [the message] was not combined with faith by those who heard it”), a reading that refers back to the ὁ λόγος (Jo logo", “the message”). There are a few other variants here (e.g., συγκεκεραμμένοι [sunkekerammenoi] in 104, συγκεκεραμένους [sunkekeramenou"] in 1881 Ï), but the accusative plural participle συγκεκερασμένους (sunkekerasmenou"), found in Ì^13vid,46 A B C D* Ψ 0243 0278 33 81 1739 2464 pc, has by far the best external credentials. This participle agrees with the previous ἐκείνους (ekeinou", “those”), a more difficult construction grammatically than the nominative singular. Thus, both on external and internal grounds, συγκεκερασμένους is preferred.

[7:12]  ⁸ tn Grk “of necessity a change in the law comes to pass.”

[8:5]  ⁹ 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]  ¹⁰ 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]  sn There are two main options for understanding the conceptual background of the heavenly sanctuary imagery. The first is to understand the imagery to be functioning on a vertical plane. This background is Hellenistic, philosophical, and spatial in orientation and sees the earthly sanctuary as a copy of the heavenly reality. The other option is to see the imagery functioning on a horizontal plane. This background is Jewish, eschatological, and temporal and sees the heavenly sanctuary as the fulfillment and true form of the earthly sanctuary which preceded it. The second option is preferred, both for lexical reasons (see tn above) and because it fits the Jewish context of the book (although many scholars prefer to emphasize the relationship the book has to Hellenistic thought).

[8:5]  ¹¹ 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]  ¹² sn A quotation from Exod 25:40.

[9:20]  ¹³ tn Grk “which God commanded for you (or in your case).”

[9:20]  sn A quotation from Exod 24:8.

[9:23]  ¹⁴ tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.

[9:23]  ¹⁵ tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.

[9:23]  ¹⁶ tn Grk “the heavenly things themselves with better sacrifices than these.”

[10:28]  ¹⁷ tn Grk “dies.”

[10:28]  ¹⁸ sn An allusion to Deut 17:6.

[11:23]  ¹⁹ tn Grk “Moses, when he was born, was hidden by his parents.”

[11:26]  ²⁰ tn Grk “the abuse [or ‘reproach’] of Christ.”

[11:26]  ²¹ tn Grk “he was looking away to.”

[11:28]  ²² tn Grk “the pouring out of the blood.”

[11:28]  sn The sprinkling of the blood refers here to the application of the blood to the doorways of the Israelite houses (cf. Exod 12:7, 13).

[12:21]  ²³ tn Grk “that which appeared.”

[12:21]  ²⁴ tn Grk “I am terrified and trembling.”

[12:21]  sn A quotation from Deut 9:19.