Yesaya 65:15

65:15 Your names will live on in the curse formulas of my chosen ones. ¹ 

The sovereign Lord will kill you,

but he will give his servants another name.

Yesaya 66:19-21

66:19 I will perform a mighty act among them ²  and then send some of those who remain to the nations – to Tarshish, Pul, ³  Lud ⁴  (known for its archers ⁵ ), Tubal, Javan, ⁶  and to the distant coastlands ⁷  that have not heard about me or seen my splendor. They will tell the nations of my splendor. 66:20 They will bring back all your countrymen ⁸  from all the nations as an offering to the Lord. They will bring them ⁹  on horses, in chariots, in wagons, on mules, and on camels ¹⁰  to my holy hill Jerusalem,” says the Lord, “just as the Israelites bring offerings to the Lord’s temple in ritually pure containers. 66:21 And I will choose some of them as priests and Levites,” says the Lord.

Hosea 3:4

3:4 For the Israelites ¹¹  must live many days without a king or prince, without sacrifice or sacred fertility pillar, without ephod or idols.

Galatia 3:19

3:19 Why then was the law given? ¹²  It was added ¹³  because of transgressions, ¹⁴  until the arrival of the descendant ¹⁵  to whom the promise had been made. It was administered ¹⁶  through angels by an intermediary. ¹⁷ 

Galatia 3:23

Sons of God Are Heirs of Promise

3:23 Now before faith ¹⁸  came we were held in custody under the law, being kept as prisoners ¹⁹  until the coming faith would be revealed.

Galatia 4:3-5

4:3 So also we, when we were minors, ²⁰  were enslaved under the basic forces ²¹  of the world. 4:4 But when the appropriate time ²²  had come, God sent out his Son, born of a woman, born under the law, 4:5 to redeem those who were under the law, so that we may be adopted as sons with full rights. ²³ 

Ibrani 7:11-19

Jesus and the Priesthood of Melchizedek

7:11 So if perfection had in fact been possible through the Levitical priesthood – for on that basis ²⁴  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 ²⁵  as well. 7:13 Yet the one these things are spoken about belongs to ²⁶  a different tribe, and no one from that tribe ²⁷  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 ²⁸  but by the power of an indestructible life. 7:17 For here is the testimony about him: ²⁹  “You are a priest forever in the order of Melchizedek.” ³⁰  7:18 On the one hand a former command is set aside ³¹  because it is weak and useless, ³²  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 8:6-13

8:6 But ³³  now Jesus ³⁴  has obtained a superior ministry, since ³⁵  the covenant that he mediates is also better and is enacted ³⁶  on better promises. ³⁷ 

8:7 For if that first covenant had been faultless, no one would have looked for a second one. ³⁸  8:8 But ³⁹  showing its fault, ⁴⁰  God ⁴¹  says to them, ⁴² 

“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 ⁴³  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 ⁴⁴  my laws in their minds ⁴⁵  and I will inscribe them on their hearts. And I will be their God and they will be my people. ⁴⁶ 

8:11 “And there will be no need at all ⁴⁷  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. ⁴⁸ 

8:12 “For I will be merciful toward their evil deeds, and their sins I will remember no longer.” ⁴⁹ 

8:13 When he speaks of a new covenant, ⁵⁰  he makes the first obsolete. Now what is growing obsolete and aging is about to disappear. ⁵¹ 

Ibrani 9:9-11

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 ⁵²  and various washings; they are external regulations ⁵³  imposed until the new order came. ⁵⁴ 

Christ’s Service in the Heavenly Sanctuary

9:11 But now Christ has come ⁵⁵  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,

Ibrani 10:1-18

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. ⁵⁶  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 ⁵⁷  no further consciousness of sin? 10:3 But in those sacrifices ⁵⁸  there is a reminder of sins year after year. 10:4 For the blood of bulls and goats cannot take away sins. ⁵⁹  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: ⁶⁰  I have come – it is written of me in the scroll of the book – to do your will, O God.’” ⁶¹ 

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” ⁶²  (which are offered according to the law), 10:9 then he says, “Here I am: I have come to do your will.” ⁶³  He does away with ⁶⁴  the first to establish the second. 10:10 By his will ⁶⁵  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 ⁶⁶  serving and offering the same sacrifices again and again – sacrifices that can never take away sins. 10:12 But when this priest ⁶⁷  had offered one sacrifice for sins for all time, he sat down at the right hand ⁶⁸  of God, 10:13 where he is now waiting ⁶⁹  until his enemies are made a footstool for his feet. ⁷⁰  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, ⁷¹  10:16 “This is the covenant that I will establish with them after those days, says the Lord. I will put ⁷²  my laws on their hearts and I will inscribe them on their minds,” ⁷³  10:17 then he says, ⁷⁴  “Their sins and their lawless deeds I will remember no longer.” ⁷⁵  10:18 Now where there is forgiveness of these, there is no longer any offering for sin.

Ibrani 12:26-28

12:26 Then his voice shook the earth, but now he has promised, “I will once more shake not only the earth but heaven too.” ⁷⁶  12:27 Now this phrase “once more” indicates the removal of what is shaken, that is, of created things, so that what is unshaken may remain. 12:28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe.

[65:15]  ¹ tn Heb “you will leave your name for an oath to my chosen ones.”

[65:15]  sn For an example of such a curse formula see Jer 29:22.

[66:19]  ² tn Heb “and I will set a sign among them.” The precise meaning of this statement is unclear. Elsewhere “to set a sign” means “perform a mighty act” (Ps 78:43; Jer 32:20), “make [someone] an object lesson” (Ezek 14:8), and “erect a [literal] standard” (Ps 74:4).

[66:19]  ³ tn Some prefer to read “Put” (i.e., Libya).

[66:19]  ⁴ sn That is, Lydia (in Asia Minor).

[66:19]  ⁵ tn Heb “drawers of the bow” (KJV and ASV both similar).

[66:19]  ⁶ sn Javan is generally identified today as Greece (so NIV, NCV, NLT).

[66:19]  ⁷ tn Or “islands” (NIV).

[66:20]  ⁸ tn Heb “brothers” (so NIV); NCV “fellow Israelites.”

[66:20]  ⁹ tn The words “they will bring them” are supplied in the translation for stylistic reasons.

[66:20]  ¹⁰ tn The precise meaning of this word is uncertain. Some suggest it refers to “chariots.” See HALOT 498 s.v. *כִּרְכָּרָה.

[3:4]  ¹¹ tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB “people of Israel” (likewise in the following verse).

[3:19]  ¹² tn Grk “Why then the law?”

[3:19]  ¹³ tc For προσετέθη (proseteqh) several Western mss have ἐτέθη (eteqh, “it was established”; so D* F G it Ir^lat Ambst Spec). The net effect of this reading, in conjunction with the largely Western reading of πράξεων (praxewn) for παραβάσεων (parabasewn), seems to be a very positive assessment of the law. But there are compelling reasons for rejecting this reading: (1) externally, it is provincial and relatively late; (2) internally: (a) transcriptionally, there seems to be a much higher transcriptional probability that a scribe would try to smooth over Paul’s harsh saying here about the law than vice versa; (b) intrinsically: [1] Paul has already argued that the law came after the promise (vv. 15-18), indicating, more than likely, its temporary nature; [2] the verb “was added” in v. 19 (προσετέθη) is different from the verb in v. 15 (ἐπιδιατάσσεται, epidiatassetai); virtually all exegetes recognize this as an intentional linguistic shift on Paul’s part in order not to contradict his statement in v. 15; [3] the temper of 3:1–4:7 is decidedly against a positive statement about the Torah’s role in Heilsgeschichte.

[3:19]  ¹⁴ tc παραδόσεων (paradosewn; “traditions, commandments”) is read by D*, while the vast majority of witnesses read παραβάσεων (parabasewn, “transgressions”). D’s reading makes little sense in this context. πράξεων (praxewn, “of deeds”) replaces παραβάσεων in Ì⁴⁶ F G it Ir^lat Ambst Spec. The wording is best taken as going with νόμος (nomo"; “Why then the law of deeds?”), as is evident by the consistent punctuation in the later witnesses. But such an expression is unpauline and superfluous; it was almost certainly added by some early scribe(s) to soften the blow of Paul’s statement.

[3:19]  ¹⁵ tn Grk “the seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[3:19]  ¹⁶ tn Or “was ordered.” L&N 31.22 has “was put into effect” here.

[3:19]  ¹⁷ tn Many modern translations (NASB, NIV, NRSV) render this word (μεσίτης, mesith"; here and in v. 20) as “mediator,” but this conveys a wrong impression in contemporary English. If this is referring to Moses, he certainly did not “mediate” between God and Israel but was an intermediary on God’s behalf. Moses was not a mediator, for example, who worked for compromise between opposing parties. He instead was God’s representative to his people who enabled them to have a relationship, but entirely on God’s terms.

[3:23]  ¹⁸ tn Or “the faithfulness [of Christ] came.”

[3:23]  ¹⁹ tc Instead of the present participle συγκλειόμενοι (sunkleiomenoi; found in Ì⁴⁶ א A B D* F G P Ψ 33 1739 al), C D¹ 0176 0278 Ï have the perfect συγκεκλεισμένοι (sunkekleismenoi). The syntactical implication of the perfect is that the cause or the means of being held in custody was confinement (“we were held in custody [by/because of] being confined”). The present participle of course allows for such options, but also allows for contemporaneous time (“while being confined”) and result (“with the result that we were confined”). Externally, the perfect participle has little to commend it, being restricted for the most part to later and Byzantine witnesses.

[3:23]  tn Grk “being confined.”

[4:3]  ²⁰ tn See the note on the word “minor” in 4:1.

[4:3]  ²¹ tn Or “basic principles,” “elemental things,” or “elemental spirits.” Some interpreters take this as a reference to supernatural powers who controlled nature and/or human fate.

[4:4]  ²² tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).

[4:5]  ²³ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

[7:11]  ²⁴ tn Grk “based on it.”

[7:12]  ²⁵ tn Grk “of necessity a change in the law comes to pass.”

[7:13]  ²⁶ tn Grk “shares in.”

[7:13]  ²⁷ tn Grk “from which no one.”

[7:16]  ²⁸ tn Grk “a law of a fleshly command.”

[7:17]  ²⁹ tn Grk “for he/it is witnessed that.”

[7:17]  ³⁰ sn A quotation from Ps 110:4 (see Heb 5:6 and 6:20).

[7:18]  ³¹ tn Grk “the setting aside of a former command comes to pass.”

[7:18]  ³² tn Grk “because of its weakness and uselessness.”

[8:6]  ³³ 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]  ³⁴ tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.

[8:6]  ³⁵ tn Grk “to the degree that.”

[8:6]  ³⁶ tn Grk “which is enacted.”

[8:6]  ³⁷ 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]  ³⁸ tn Grk “no occasion for a second one would have been sought.”

[8:8]  ³⁹ tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.

[8:8]  ⁴⁰ 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]  ⁴¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[8:8]  ⁴² 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]  ⁴³ tn Grk “not like the covenant,” continuing the description of v. 8b.

[8:10]  ⁴⁴ tn Grk “putting…I will inscribe.”

[8:10]  ⁴⁵ tn Grk “mind.”

[8:10]  ⁴⁶ 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]  ⁴⁷ tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

[8:11]  ⁴⁸ tn Grk “from the small to the great.”

[8:12]  ⁴⁹ sn A quotation from Jer 31:31-34.

[8:13]  ⁵⁰ tn Grk “when he says, ‘new,’” (referring to the covenant).

[8:13]  ⁵¹ tn Grk “near to disappearing.”

[9:10]  ⁵² tn Grk “only for foods and drinks.”

[9:10]  ⁵³ 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]  ⁵⁴ tn Grk “until the time of setting things right.”

[9:11]  ⁵⁵ 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.

[10:1]  ⁵⁶ tn Grk “those who approach.”

[10:2]  ⁵⁷ tn Grk “the worshipers, having been purified once for all, would have.”

[10:3]  ⁵⁸ tn Grk “in them”; the referent (those sacrifices) has been specified in the translation for clarity.

[10:4]  ⁵⁹ tn Grk “for it is impossible for the blood of bulls and goats to take away sins.”

[10:7]  ⁶⁰ tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[10:7]  ⁶¹ 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]  ⁶² sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.

[10:9]  ⁶³ 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]  ⁶⁴ tn Or “abolishes.”

[10:10]  ⁶⁵ 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]  ⁶⁶ tn Or “daily,” “every day.”

[10:12]  ⁶⁷ 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]  ⁶⁸ sn An allusion to Ps 110:1.

[10:13]  ⁶⁹ tn Grk “from then on waiting.”

[10:13]  ⁷⁰ sn An allusion to Ps 110:1.

[10:15]  ⁷¹ tn Grk “after having said,” emphasizing the present impact of this utterance.

[10:16]  ⁷² tn Grk “putting…I will inscribe.”

[10:16]  ⁷³ sn A quotation from Jer 31:33.

[10:17]  ⁷⁴ tn Grk “and.”

[10:17]  ⁷⁵ sn A quotation from Jer 31:34.

[12:26]  ⁷⁶ sn A quotation from Hag 2:6.