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wJ" qeravpwn ] Vulg. tanquam famulus (O. L. servus ). Here only in N. T.

Num. 12:7 LXX. ( db'[; , H6268); Josh. 1:2; 8:31, 33; Wisd. 10:16. Comp.

Clem. 1 Cor. c. 43 (see also cc. 17, 51) oJ makavrio" pisto;" qeravpwn ejn o{lw/ tw'/ oi[kw/ Mwush'" . Qeravpwn suggests a personal service freely rendered. Dou'lo" expresses a permanent social condition. The same person may be described by both words under different aspects. Comp. Ps. 105:26 (104:26); Apoc. 15:3 ( dou'lo" of Moses).
eij" mart. tw'n lalhqhsomevnwn ] for a testimony of the things which should be spoken by God through the prophets and finally through Christ (Heb. 1:1). Old Lat. in testimonio loquendorum. Vulg. in testimonium eorum quae dicenda erant. The position of Moses and of the Mosaic Dispensation was provisional. Moses not only witnessed to the truths which his legislation plainly declared, but also to the truths which were to be made plain afterwards. The O. T. in all its parts pointed forward to a spiritual antitype. Comp. Deut. 18:15 ff.

The rendering, ‘to be spoken by him’ (Pesh.) or ‘by the prophets of the
O. T.’ wholly obscures the contrast of the Old and New. On the rarity of the future participle in the N. T. see Winer-Moulton, p.
428.

Heb. 3:6. Cristo;" dev ] The name is changed. The human title (3:1 jIhsou'n ) is replaced by the ‘prophetic’ title after the full description of the relation of the Incarnate Son to Moses. Cristov" occurs again as a proper name without the article 9:11, 24.
wJ" uiJov" ...] Moses and Christ were alike ‘faithful’ (3:2), but their perfect fidelity was exercised in different respects. Moses was faithful as a servant in the administration of God's house: Christ was faithful as a Son as sovereign over God's house (1:2). Comp. Heb. 10:21; Matt. 21:37 ff.

The form of the sentence requires the extension of pisto;" to Christ no less than in v. 2; and probably of the whole phrase pisto;" ejn o{lw/ tw'/ oi[kw/ , so that wJ" uiJo;" ejpi; to;n oi\kon corresponds with wJ" qeravpwn eij" mart. tw'n lalhqhsomevnwn .
ejpi; to;n oi\kon aujtou' ] over His , that is God's, house. The phrase necessarily retains one meaning throughout. The Vulg, not unnaturally gives in domo sua (Old Lat. ejus ), making a contrast apparently between ‘ in domo ejus ’ and ‘ in domo sua.

For ejpiv (the force of which is missed by the Latin version) compare Heb. 10:21.
ou| oi\ko" ...] The writer might have said, taking up the words of the quotation, ou| oJ oi\ko" ..., but he wishes to insist on the character ( oi\ko" ) and not upon the concrete uniqueness ( oJ oi\ko" ) of the Christian society. Comp. 1:2 ejn uiJw'/ .

Christians are ‘the house of God,’ and no longer the Jews. They have the fulness of blessing in their grasp even if it is not yet manifested. On the reference of the relative to a remote antecedent ( qeov" 3:4), see Heb. 3:7 note. ejavn ...] The spiritual privileges of Christians depend upon their firm hold upon that glorious hope which the Hebrews were on the point of losing. th;n parrhsivan ] O. L. libertatem , Vulg. fiduciam , Heb. 10:35, 19; 4:16; Eph. 3:12.

Parrhsiva always conveys the idea of boldness which finds expression


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