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.
Copyright information for
RWP