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Heb_3:2. ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ ] Instead thereof, Tisch. 1 and 2 reads merely ἐν τῷ οἴκῳ αὐτοῦ . But for the deletion of ὅλῳ the authority of B, Sahid. Erp. Ambr. does not suffice. ὅλῳ is defended not only by A C D E K L M à , Vulg. al., but also by the consideration that it forms a constituent part of the passage Num_12:7, to which the writer has respect, and the complete formula ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ is, on account of its repetition in Heb_3:5, already presupposed for Heb_3:2.
Heb_3:3. οὗτος δόξης ] Elz. Matthaei, Bloomfield: δόξης οὗτος . Against A B C D E à , 37, 47, al., It. Chrys. Transposition for bringing into marked relief the opposition οὗτος παρὰ Μωϋσῆν .
Heb_3:4. In place of the Recepta τὰ πάντα , Lachm. Bleek, de Wette, Tisch. read only πάντα . To be preferred, not merely on account of the strong attestation by A B C* D* E* K M à , al. mult., Chrys. ms., but also because the notion of the universe, which τὰ πάντα would contain, does not suit the connection.
Heb_3:6. In place of ἐάνπερ , Lachm. (this editor, however, only in the edit. stereot.; in the larger edition he adds περ in brackets) and Tisch. have adopted, after B D* E* M à * 17, the mere ἐάν . The author, however, is fond of the fuller ἐάνπερ (comp. Heb_3:14; Heb_6:3), and here it has preponderating testimonies (A C D*** E** K L à *** Lucif. Cal.) in its favour.
μέχρι τέλους βεβαίαν κατάσχωμεν ] Instead of this, Tisch. 2 and 7 reads merely κατάσχωμεν . But, for the omission of the words μέχρι τέλους βεβαίαν (already condemned by Mill, Prolegg. 1208, and more recently by Delitzsch and Alford), the authority of B, Aeth. Lucif. Ambr. does not suffice; and as a gloss from Heb_3:14 they can hardly be regarded, inasmuch as, with regard to the object the author has in view, they are just as little without significance here as there. See, moreover, the observations of Reiche, p. 19 sq.
Heb_3:9. Elz. Matthaei, Scholz, Bloomf. have ἐπείρασάν με οἱ πατέρες ὑμῶν , ἐδοκίμασάν με . Defended also by Reiche. But the only accredited reading is ἐπείρασαν οἱ πατέρες ὑμῶν ἐν δοκιμασίᾳ . Already preferred by Griesbach. Adopted by Lachm. Bleek, de Wette, Tisch. Alford, al. ἐπείρασαν , in place of ἐπείρασάν με , is demanded by A B C D* E* à * 17, It. Copt. Lucif.; ἐν δοκιμασίᾳ in place of ἐδοκίμασάν με , by A B C D* E M à * 73, 137, It. Copt. Lucif. Clem. Al. protrept. c. 9, § 84, Didym.
Heb_3:10. Elz. Matthaei, Scholz, Bloomf. Reiche: τῇ γενεᾷ ἐκείνῃ . More correctly, after A B D* M à , 6, 17, al., Vulg. Clem. Did. Bengel, Böhme, Lachm. Bleek, de Wette, Tisch. Alford (recommended also by Griesb.): τῇ γενεᾷ ταὑτῃ . Deviating from the LXX., the author chose ταύτῃ , in order to make the bearing of the passage upon the readers the more palpable.
Heb_3:13. The Recepta τὶς ἐξ ὑμῶν (adopted by Tisch. 8) is, with Griesb. Lachm. Bleek, Scholz, Bloomf. Tisch. 1, 2, 7, Alford, al., to be transposed into ἐξ ὑμῶν τις , in accordance with B D E K L, 46, 48, Theodoret, Damasc. al. By means of the transposition, the person of the readers, in opposition to the fathers in the wilderness, comes out more emphatically, and more in accordance with the context.
Heb_3:14. Elz. Matthaei, Bloomf.: γεγόναμεν τοῦ Χριστοῦ ] But the important attestation by A B C D E H M 37, à , al., Vulg. Clar. Germ. Cyr. Damasc. Lucif. Hilar. Hier. Ambr. Vigil. Taps. decides in favour of the order of the words τοῦ Χριστοῦ γεγόναμεν ; accepted by Griesb. Lachm. Bleek, Scholz, Tisch. Alford, al.