Heb 9:13-10:18 | RWP | e4.org | Ashes ( σποδος ). Old word, in N. T. only here, ; . Common in LXX. Of a heifer ( δαμαλεως ). Old word ( δαμαλις ), a red heifer whose ashes mingled with water ( μετα υδατος , verse ) were sprinkled ( ραντιζουσα , present active participle of ραντιζω , in LXX, though ραινω more common) on the contaminated or defiled ones ( ) as the blood of bulls and goats was offered for sins ( ). Sanctify ( αγιαζε ). First-class condition, assumed as true. This ceremonial ritual does serve "for the cleansing ( καθαροτητα , old word here only in N.T.) of the flesh," but not for the conscience (verse ). The cow was αμωμον , the individual καθαρος .

‏ Hebrews 9:13-28

Ashes ( σποδος ). Old word, in N. T. only here, Mt 11:21; Lu 10:13. Common in LXX.

Of a heifer ( δαμαλεως ). Old word ( δαμαλις ), a red heifer whose ashes mingled with water ( μετα υδατος, verse 19) were sprinkled ( ραντιζουσα, present active participle of ραντιζω, in LXX, though ραινω more common) on the contaminated or defiled ones (Nu 19) as the blood of bulls and goats was offered for sins (Le 16).

Sanctify ( αγιαζε ). First-class condition, assumed as true. This ceremonial ritual does serve "for the cleansing ( καθαροτητα, old word here only in N.T.) of the flesh," but not for the conscience (verse 9). The cow was αμωμον, the individual καθαρος.

How much more ( ποσω μαλλον ). Instrumental case, "by how much more," by the measure of the superiority of Christ's blood to that of goats and bulls and the ashes of a heifer.

Through the eternal Spirit ( δια πνευματος αιωνιου ). Not the Holy Spirit, but Christ's own spirit which is eternal as he is. There is thus a moral quality in the blood of Christ not in that of other sacrifices.

Offered himself ( εαυτον προσηνεγκεν ). Second aorist active indicative of προσφερω (used so often as in 5:1, 3; 8:3). The voluntary character of Christ's death is again emphasized.

Without blemish ( αμωμον ). Old compound adjective (Col 1:22; 1Pe 1:19) as the sacrifice had to be (Ex 29:1; Le 1:3, 10).

Shall cleanse from conscience ( καθαριε την συνειδησιν υμων ). Future active indicative of καθαριζω. Some MSS. have ημων (our). The old Greek used καθαιρω, not καθαριζω (in inscriptions for ceremonial cleansing, Deissmann, Bible Studies, pp. 216f.), for cleansing.

From dead works ( απο νεκρων εργων ). As in 6:1. "A pause might be made before εργων, from dead--(not bodies but) works."

Mediator of a new covenant ( διαθηκης καινης μεσιτης ). See 8:6 for this phrase with κρειττονος instead of καινης.

A death having taken place ( θανατου γενομενου ). Genitive absolute, referring to Christ's death.

For the redemption ( εις απολυτρωσιν ).

Of the transgressions ( των παραβασεων ). Really ablative case, "from the transgressions." See verse 12, λυτρωσιν.

Under the first covenant ( επ τη πρωτη διαθηκη ). Here there is a definite statement that the real value in the typical sacrifices under the Old Testament system was in the realization in the death of Christ. It is Christ's death that gives worth to the types that pointed to him. So then the atoning sacrifice of Christ is the basis of the salvation of all who are saved before the Cross and since.

That they may receive ( οπως λαβωσιν ). Purpose clause (God's purpose in the rites and symbols) with οπως and the second aorist active subjunctive of λαμβανω.

A testament ( διαθηκη ). The same word occurs for covenant (verse 15) and will (verse 16). This double sense of the word is played upon also by Paul in Ga 3:15f. We say today "The New Testament" (Novum Testamentum) rather than " The New Covenant." Both terms are pertinent.

That made it ( του διαθεμενου ). Genitive of the articular second aorist middle participle of διατιθημ from which διαθηκη comes. The notion of will here falls in with κληρονομια (inheritance, 1Pe 1:4) as well as with θανατος (death).

Of force ( βεβαια ). Stable, firm as in 3:6, 14.

Where there hath been death ( επ νεκροις ). "In the case of dead people." A will is only operative then.

For doth it ever avail while he that made it liveth? ( επε μη ποτε ισχυε οτε ζη ο διαθεμενοσ; ). This is a possible punctuation with μη ποτε in a question (Joh 7:26). Without the question mark, it is a positive statement of fact. Aleph and D read τοτε (then) instead of ποτε. The use of μη in a causal sentence is allowable (Joh 3:18, οτ μη ).

The first covenant ( η πρωτη ). Supply διαθηκη as in 9:1.

Has been dedicated ( ενκεκαινιστα ). Stands dedicated. Perfect passive indicative of ενκαινιζο, a late verb in LXX, one papyrus, and in N.T. only here and 10:20. It means to renew, to inaugurate (1Sa 11:14; 2Ch 15:8) and in 1Ki 8:63 to dedicate. Note τα ενκαινια (Joh 10:22) for the feast of dedication.

When every commandment had been spoken ( λαληθεισης ). Genitive absolute with first aorist passive participle feminine singular of λαλεω. The author uses the account in Ex 24:3f. "with characteristic freedom" (Moffatt). There is nothing there about the water, the scarlet wool ( εριον, diminutive of εροσ, ειρος, old word, here and in Re 1:14; for κοκκινος see on Mt 27:6, 28), and hyssop ( υσσωπου, a plant mentioned in Joh 19:29). It had become the custom to mingle water with the blood and to use a wisp of wool or a stem of hyssop for sprinkling (Nu 10:2-10).

Both the book itself ( αυτο τε το βιβλιον ). There is nothing in Exodus about sprinkling the book of the covenant, though it may very well have been done. He omits the use of oil in Ex 40:9f.; Le 8:10f. and applies blood to all the details.

Sprinkled ( εραντισεν ). First aorist active indicative from ραντιζω (from ραντος and this from ραινω ), like βαπτιζω from βαπτω. Cf. Mr 7:4; Heb 10:22; Re 19:13.

This is ( τουτο ). Instead of ιδου of the LXX (Ex 24:8), just like our Lord's words in Mr 14:24, a possible reminiscence of the Master's words (Dods). The author also has ενετειλατο (he commanded) for διεθετο of the LXX.

In like manner with the blood ( τω αιματ ομοιως ). Instrumental case of αιμα (blood). But the use of the article does not necessarily refer to the blood mentioned in verse 19. In Ex 40:9 Moses sprinkled the tabernacle with oil. It had not been erected at the time of Ex 24:5f. Josephus (Ant. III. 8, 6) gives a tradition that blood was used also at this dedication. Blood was used annually in the cleansing rites on the day of atonement.

I may almost say ( σχεδον ). Old adverb, only three times in the N.T., here, Ac 13:44; 19:26. Here it qualifies the entire clause, not just παντα.

With blood ( εν αιματ ). In blood. There were exceptions (Ex 19:10; 32:30f.; Le 5:11f.; 15:5; Nu 16:46f.; 31:23f., etc.).

Apart from shedding of blood ( χωρις αιματεκχυσιας ). A double compound first found here (coined by the writer) and later in ecclesiastical writers ( αιμα, blood, εκ, out, χεω, to pour, like εκχυσις αιματος 1Ki 18:28). "Pouring out of blood." The author seems to have in mind Christ's words in Mt 26:28: "This is my blood of the covenant which is shed for many for the forgiveness of sins." The blood is the vital principle and is efficacious as an atonement. The blood of Christ sets aside all other plans for pardon.

The copies ( τα υποδειγματα ). See 8:5 for this word, the earthly (8:4; 9:1) tabernacle.

With these ( τουτοις ). Instrumental case of ουτος, like the rites above described (verse 19), perhaps with some disparagement.

Themselves ( αυτα ). The heavenly realities (8:2, 5; 9:11f.).

With better sacrifices ( κρειττοσιν θυσιαις ). Instrumental case again. Point of this section (9:13-10:18).

Than these ( παρα ταυτας ). Use of παρα and the accusative case after a comparative as in 1:4, 9. To us it seems a bit strained to speak of the ritual cleansing or dedication of heaven itself by the appearance of Christ as Priest-Victim. But the whole picture is highly mystical.

Made with hands ( χειροποιητα ). See verse 11 for this word.

Like in pattern to the true ( αντιτυπα των αληθινων ). Late compound word, only twice in N.T. (here, 1Pe 3:21). Polybius uses αντιτυπος for infantry "opposite" to the cavalry. In modern Greek it means a copy of a book. Here it is the "counterpart of reality" (Moffatt). Moses was shown a τυπος (model) of the heavenly realities and he made an αντιτυπον on that model, "answering to the type" (Dods) or model. In 1Pe 3:21 αντιτυπος has the converse sense, "the reality of baptism which corresponds to or is the antitype of the deluge" (Dods).

Now to appear ( νυν εμφανισθηνα ). Purpose clause by the first aorist passive infinitive of εμφανιζω (Mt 27:53; Joh 14:21f.). For the phrase see Ps 42:3. For this work of Christ as our High Priest and Paraclete in heaven see Heb 7:25; Ro 8:34; 1Jo 2:1f.

That he should offer himself often ( ινα πολλακις προσφερη εαυτον ). Purpose clause with ινα and present active subjunctive of προσφερω (keep on offering himself, like 5:1, 3).

With blood not his own ( εν αιματ αλλοτριω ). So-called instrumental use of εν (accompaniment). αλλοτριος means "belonging to another," "not one's own" (Lu 16:12).

Else must he often have suffered ( επε εδε αυτον πολλακις παθειν ). A common elliptical use of επε after which one must supply "if that were true" or "in that case," a protasis of a condition of the second class assumed to be untrue. The conclusion with εδε is without αν (verbs of necessity, obligation, etc.). See Robertson, Grammar, p. 963. The conclusion with αν occurs in 10:2. See also 1Co 5:10. "Since, if that were true, it would be necessary for him to suffer often."

Since the foundation of the world ( απο καταβολης κοσμου ). See 4:3 for this phrase. The one sacrifice of Christ is of absolute and final value (1Pe 1:19f.; Re 13:8).

At the end ( επ συντελεια ). Consummation or completion as in Mt 13:39f. which see.

Hath he been manifested ( πεφανερωτα ). Perfect passive indicative of φανεροω, permanent state. See "the primitive hymn or confession of faith" (Moffatt) in 1Ti 3:16 and also 1Pe 1:20. Jesus came once for all (Heb 1:2).

To put away sin ( εις αθετησιν της αμαρτιας ). See 7:18 for the word αθετησις. "The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions" (Vincent).

It is appointed ( αποκειτα ). Present middle (or passive) of αποκειμα, "is laid away" for men. Cf. same verb in Lu 19:20; Col 1:5; 2Ti 4:8 (Paul's crown).

Once to die ( απαξ αποθανειν ). Once for all to die, as once for all to live here. No reincarnation here.

After this cometh judgement ( μετα τουτο κρισις ). Death is not all. Man has to meet Christ as Judge as Jesus himself graphically pictures (Mt 25:31-46; Joh 5:25-29).

Once ( απαξ ). "Once for all" (verse 26) as already stated.

Shall appear a second time ( εκ δευτερου οφθησετα ). Future passive indicative of οραω. Blessed assurance of the Second Coming of Christ, but this time "apart from sin" ( χωρις αμαρτιας, no notion of a second chance then).

Unto salvation ( εις σωτηριαν ). Final and complete salvation for "them that wait for him" ( τοις αυτον απεκδεχομενοις ). Dative plural of the articular participle present middle of απεκδεχομα, the very verb used by Paul in Php 3:20 of waiting for the coming of Christ as Saviour.

‏ Hebrews 10:1-18

Shadow ( σκιαν ). The contrast here between σκια (shadow, shade caused by interruption of light as by trees, Mr 4:32) and εικων (image or picture) is striking. Christ is the εικων of God (2Co 4:4; Col 1:15). In Col 2:17 Paul draws a distinction between σκια for the Jewish rites and ceremonies and σωμα for the reality in Christ. Children are fond of shadow pictures. The law gives only a dim outline of the good things to come (9:11).

Continually ( εις το διηνεκες ). See this phrase also in 7:3; 9:12, 14. Nowhere else in N.T. From διηνεγκα ( διαφερω ), to bear through.

They can ( δυναντα ). This reading leaves ο νομος a nominativus pendens (an anacoluthon). But many MSS. read δυνατα (it--the law--can). For the idea and use of τελειωσα see 9:9.

Else they would not have ceased? ( επε ουκ αν επαυσαντο; ). Ellipsis of condition after επε (since if they really did perfect) with the conclusion of the second-class condition ( αν and the aorist middle indicative of παυομα ).

To be offered ( προσφερομενα ). Regular idiom, participle (present passive) with παυομα (Ac 5:42).

Because ( δια το ). Δια with the accusative of the articular infinitive, "because of the having" ( εχειν ) as to the worshippers ( τους λατρευοντας, accusative of general reference of the articular participle), not "would have had."

No more conscience of sins ( μηδεμιαν ετ συνειδησιν αμαρτιων ). Rather "consciousness of sins" as in 9:14.

Having been once cleansed ( απαξ κεκαθαρισμενους ). Perfect passive participle of καθαριζω, "if they had once for all been cleansed."

A remembrance ( αναμνησις ). A reminder. Old word from αναμιμνησκω, to remind, as in Lu 22:19; 1Co 11:24f.

Should take away ( αφαιρειν ). Present active infinitive of αφαιρεω. Old verb and common in N.T., only here and Ro 11:27 with "sins". Cf. 9:9.

When he cometh into the world ( εισερχομενος εις τον κοσμον ). Reference to the Incarnation of Christ who is represented as quoting Ps 40:7-9 which is quoted. The text of the LXX is followed in the main which differs from the Hebrew chiefly in having σωμα (body) rather than ωτια (ears). The LXX translation has not altered the sense of the Psalm, "that there was a sacrifice which answered to the will of God as no animal sacrifice could" (Moffatt). So the writer of Hebrews "argues that the Son's offering of himself is the true and final offering for sin, because it is the sacrifice, which, according to prophecy, God desired to be made" (Davidson).

A body didst thou prepare for me ( σωμα κατηρτισω μο ). First aorist middle indicative second person singular of καταρτιζω, to make ready, equip. Using σωμα (body) for ωτια (ears) does not change the sense, for the ears were the point of contact with God's will.

Thou hadst no pleasure ( ουκ ευδοκησας ). First aorist active indicative of ευδοκεω, common for God's good pleasure (Mt 3:17). God took no pleasure in the animal offering ( θυσιαν ), the meal-offering ( προσφοραν ), the burnt-offering ( ολοκαυτωματα ), the sin-offering ( περ αμαρτιας, concerning sin).

Then ( τοτε ). When it was plain that God could not be propitiated by such sacrifices.

Lo, I am come ( Ιδου ηκω ). The Messiah is represented as offering himself to do God's will ( του ποιησα το θελημα σου, the genitive articular infinitive of purpose).

In the roll of the book it is written of me ( εν κεφαλιδ βιβλιου γεγραπτα περ εμου ). Stands written ( γεγραπτα, perfect passive indicative). Κεφαλις is a diminutive of κεφαλη (head), a little head, then roll only here in N.T., but in the papyri. Here it refers "to the O.T. as a prediction of Christ's higher sacrifice" (Moffatt).

Saying above ( ανωτερον λεγων ). Christ speaking as in verse 5. "Higher up" ( ανωτερον, comparative of ανω, up) refers to verses 5, 6 which are quoted again.

The which ( αιτινες ). "Which very things" ( θυσια ).

Then hath he said ( τοτε ειρηκεν ). That is Christ. Perfect active indicative with which compare τοτε ειπον (second aorist active) in verse 7 which is quoted again.

He taketh away the first ( αναιρε το πρωτον ). Present active indicative of αναιρεω, to take up, to abolish, of a man to kill (Mt 2:16). By "the first" ( το πρωτον ) he means the system of animal sacrifices in verse 8.

That he may establish the second ( ινα το δευτερον στηση ). Purpose clause with ινα and the first aorist active (transitive) subjunctive of ιστημ, to place. By "the second" ( το δευτερον ) he means doing God's will as shown in verse 9 (following verse 8). This is the author's exegesis of the Psalm.

We have been sanctified ( ηγιασμενο εσμεν ). Periphrastic perfect passive indicative of αγιαζω, to set apart, to sanctify. The divine will, unfulfilled in animal sacrifices, is realized in Christ's offering of himself. "He came to be a great High Priest, and the body was prepared for him, that by the offering of it he might put sinful men for ever into the perfect religious relation to God" (Denney, The Death of Christ, p. 234).

Standeth ( εστηκεν ). Perfect active indicative of ιστημ (intransitive), vivid picture.

Ministering and offering ( λειτουργων κα προσφερων ). Present active participles graphically describing the priest.

Take away ( περιελειν ). Second aorist active infinitive of περιαιρεω, old verb to take from around, to remove utterly as in Ac 27:20.

When he had offered ( προσενεγκας ). Second aorist active participle (with first aorist ending -ας in place of -ον ) of προσφερω, single act in contrast to present participle προσφερων above.

One sacrifice ( μιαν θυσιαν ). This the main point. The one sacrifice does the work that the many failed to do. One wonders how priests who claim that the "mass" is the sacrifice of Christ's body repeated explain this verse.

For ever ( εις το διηνεκες ). Can be construed either with μιαν θυσιαν or with εκαθισεν (sat down). See 1:3 for εκαθισεν.

Henceforth expecting ( το λοιπον εκδεχομενος ). "For the rest" or "for the future" ( το λοιπον, accusative of extent of time). The expectant attitude of Christ here is that of final and certain victory (Joh 16:33; 1Co 15:24-28).

Till his enemies be made ( εως τεθωσιν ο εχθρο αυτου ). Purpose and temporal clause with εως and the first aorist passive subjunctive of τιθημ. He quotes Ps 110:1 again.

He hath perfected ( τετελειωκεν ). Perfect active indicative of τελειοω. He has done what the old sacrifices failed to do (verse 1).

Them that are sanctified ( τους αγιαζομενους ). Articular participle (accusative case) present passive of αγιαζω (note perfect in verse 10) either because of the process still going on or because of the repetition in so many persons as in 2:11.

And the Holy Ghost also beareth witness to us ( μαρτυρε δε ημιν κα το πνευμα το αγιον ). Μαρτυρεω is common in Philo for Scripture quotation. The author confirms his interpretation of Ps 40:7-9 by repeating from Jeremiah (Jer 31:31ff.) what he had already quoted (8:8-12).

After he hath said ( μετα το ειρηκενα ). Accusative case after μετα of the articular infinitive perfect active, "after the having said."

With them ( προς αυτους ). The author changes τω οικω Ισραελ (8:10) thus without altering the sense. He also changes the order of "heart" ( καρδιας ) and "mind" ( διανοιαν ) from that in 8:10.

Here again the writer adds "their iniquities" ( των ανομιων ) to "sins" of 8:12 and reads μνησθησομα (first future passive) with ου μη rather than μνησθω (first aorist passive subjunctive) of 8:12 (the more common idiom). It is uncertain also whether the writer means verse 17 to be the principal clause with 15, 16 as subordinate or the whole quotation to be subordinate to μετα το ειρηκενα of verse 15 with anacoluthon in verse 18. At any rate verse 17 in the quotation does not follow immediately after verse 16 as one can see in 8:10-12 (skipping part of 8:10 and all of 8:11).

There is no more offering for sin ( ουκετ προσφορα περ αμαρτιας ). This is the logical and triumphant conclusion concerning the better sacrifice offered by Christ (9:13-10:18). As Jeremiah had prophesied, there is actually remission ( αφεσις, removal) of sins. Repetition of the sacrifice is needless.