Yesaya 65:17

65:17 For look, I am ready to create

new heavens and a new earth! ¹ 

The former ones ²  will not be remembered;

no one will think about them anymore. ³ 

Yesaya 66:1-2

66:1 This is what the Lord says:

“The heavens are my throne

and the earth is my footstool.

Where then is the house you will build for me?

Where is the place where I will rest?

66:2 My hand made them; ⁴ 

that is how they came to be,” ⁵  says the Lord.

I show special favor ⁶  to the humble and contrite,

who respect what I have to say. ⁷ 

Matius 1:11

1:11 and Josiah ⁸  the father of Jeconiah and his brothers, at the time of the deportation to Babylon.

Yohanes 4:20-24

4:20 Our fathers worshiped on this mountain, ⁹  and you people ¹⁰  say that the place where people must worship is in Jerusalem.” ¹¹  4:21 Jesus said to her, “Believe me, woman, ¹²  a time ¹³  is coming when you will worship ¹⁴  the Father neither on this mountain nor in Jerusalem. 4:22 You people ¹⁵  worship what you do not know. We worship what we know, because salvation is from the Jews. ¹⁶  4:23 But a time ¹⁷  is coming – and now is here ¹⁸  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ¹⁹  such people to be ²⁰  his worshipers. ²¹  4:24 God is spirit, ²²  and the people who worship him must worship in spirit and truth.”

Ibrani 9:9-12

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 ²³  and various washings; they are external regulations ²⁴  imposed until the new order came. ²⁵ 

Christ’s Service in the Heavenly Sanctuary

9:11 But now Christ has come ²⁶  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 ²⁷  eternal redemption.

Ibrani 10:8-9

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” ²⁸  (which are offered according to the law), 10:9 then he says, “Here I am: I have come to do your will.” ²⁹  He does away with ³⁰  the first to establish the second.

Ibrani 10:19-21

Drawing Near to God in Enduring Faith

10:19 Therefore, brothers and sisters, ³¹  since we have confidence to enter the sanctuary by the blood of Jesus, 10:20 by the fresh and living way that he inaugurated for us ³²  through the curtain, that is, through his flesh, ³³  10:21 and since we have a great priest ³⁴  over the house of God,

[65:17]  ¹ sn This hyperbolic statement likens the coming transformation of Jerusalem (see vv. 18-19) to a new creation of the cosmos.

[65:17]  ² tn Or perhaps, “the former things” (so ASV, NASB, NIV, NRSV); TEV “The events of the past.”

[65:17]  ³ tn Heb “and they will not come up on the mind.”

[66:2]  ⁴ tn Heb “all these.” The phrase refers to the heavens and earth, mentioned in the previous verse.

[66:2]  ⁵ tn Heb “and all these were.” Some prefer to emend וַיִּהְיוּ (vayyihyu, “and they were”) to וְלִי הָיוּ (vÿli hayu, “and to me they were”), i.e., “and they belong to me.”

[66:2]  ⁶ tn Heb “and to this one I look” (KJV and NASB both similar).

[66:2]  ⁷ tn Heb “to the humble and the lowly in spirit and the one who trembles at my words.”

[1:11]  ⁸ sn Before the mention of Jeconiah, several medieval mss add Jehoiakim, in conformity with the genealogy in 1 Chr 3:15-16. But this alters the count of fourteen generations (v. 17). It is evident that the author is selective in his genealogy for a theological purpose.

[4:20]  ⁹ sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.

[4:20]  ¹⁰ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.

[4:20]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:21]  ¹² 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]  ¹³ tn Grk “an hour.”

[4:21]  ¹⁴ tn The verb is plural.

[4:22]  ¹⁵ 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]  ¹⁶ tn Or “from the Judeans.” See the note on “Jew” in v. 9.

[4:23]  ¹⁷ tn Grk “an hour.”

[4:23]  ¹⁸ tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ¹⁹ sn See also John 4:27.

[4:23]  ²⁰ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ²¹ 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.

[4:23]  sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.

[4:24]  ²² tn Here πνεῦμα (pneuma) is understood as a qualitative predicate nominative while the articular θεός (qeos) is the subject.

[9:10]  ²³ tn Grk “only for foods and drinks.”

[9:10]  ²⁴ 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]  ²⁵ tn Grk “until the time of setting things right.”

[9:11]  ²⁶ 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]  ²⁷ 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.”

[10:8]  ²⁸ sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.

[10:9]  ²⁹ 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]  ³⁰ tn Or “abolishes.”

[10:19]  ³¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[10:20]  ³² tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.

[10:20]  ³³ sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.

[10:21]  ³⁴ tn Grk “and a great priest,” continuing the construction begun in v. 19.