Heb 9:1-12 | RWP | e4.org | Even the first covenant ( κα η πρωτη ). Κα (even) is doubtful. No word for covenant with πρωτε (cf. ). Had ( ειχε ). Imperfect active, used to have. Ordinances ( δικαιωματα ). Regulations (from δικαιοω ) as in ; . Of divine service ( λατρειας ). No word for "divine," though worship is meant as in ; . Genitive case. And its sanctuary, a sanctuary of this world ( το τε αγιον κοσμικον ). By το αγιον the author describes the whole sanctuary ( ; ) like των αγιων in . Κοσμικον is a late adjective (Aristotle, Plutarch) from κοσμος , relating to this world, like επ γης (upon earth) of . It is in the predicate position, not attributive.

‏ Hebrews 9:1-12

Even the first covenant ( κα η πρωτη ). Κα (even) is doubtful. No word for covenant with πρωτε (cf. 8:7).

Had ( ειχε ). Imperfect active, used to have.

Ordinances ( δικαιωματα ). Regulations (from δικαιοω ) as in Lu 1:6; Ro 5:16.

Of divine service ( λατρειας ). No word for "divine," though worship is meant as in Ro 9:4; Php 3:3. Genitive case.

And its sanctuary, a sanctuary of this world ( το τε αγιον κοσμικον ). By το αγιον the author describes the whole sanctuary (Ex 36:3; Nu 3:38) like των αγιων in 8:2. Κοσμικον is a late adjective (Aristotle, Plutarch) from κοσμος, relating to this world, like επ γης (upon earth) of 8:4. It is in the predicate position, not attributive.

A tabernacle the first ( σκηνη η πρωτη ). See 8:2 for σκηνη. Large tents usually had two divisions (the outer and the inner or the first and the second). Note πρωτη for the first of two as with the first covenant (8:7, 13; 9:1). The large outer tent was entered first and was called Hαγια (Holy), the first division of the tabernacle. The two divisions are here termed two tabernacles.

Was prepared ( κατεσκευασθη ). First aorist passive of κατασκευαζω. See 3:3. For the furniture see Ex 25; 26. Three items are named here: the candlestick ( η λυχνια, late word for λυχνιον ) or lampstand, necessary since there were no windows (Ex 25:31-39); the table ( η τραπεζα, old word, Mt 15:27) for the bread (Ex 25:23-30; Le 24:6 of pure gold); the shewbread ( η προθεσις των αρτων ) as in Ex 25:30; 40:23; Le 24:5-9. Probably a hendiadys for the table with the loaves of God's Presence.

After the second veil ( μετα το δευτερον καταπετασμα ). The first veil opened from outside into the Holy Place, the second veil opened from the Holy Place into the Holy of Holies ( Hαγια Hαγιων ). The word καταπετασμα is from καταπεταννυμ, to spread down, and we have already had it in 6:19. Cf. also Mt 27:51.

Having a golden censer ( χρυσουν εχουσα θυμιατηριον ). The present active participle εχουσα (feminine singular) agrees with σκηνη (the Holy of Holies). It is not certain whether θυμιατηριον here means censer or altar of incense. In the LXX (2Ch 26:19; Ex 8:11; IV Macc. 7:11) it means censer and apparently so in the inscriptions and papyri. But in Philo and Josephus it means altar of incense for which the LXX has θυσιαστηριον του θυμιατος (Ex 30:1-10). Apparently the altar of incense was in the Holy Place, though in Ex 30:1-10 it is left quite vague. B puts it in verse 2. So we leave the discrepancy unsettled. At any rate the altar of incense was used for the Holy of Holies ("its ritual associations," Dods).

The ark of the covenant ( την κιβωτον της διαθηκης ). A box or chest four feet long, two and a half broad and high (Ex 25:10f.). The Scotch have a "meal-ark."

Wherein ( εν η ). In the ark. There were three treasures in the ark of the covenant (a pot of manna, Aaron's rod, the tables of the covenant). For the pot of manna (golden added in the LXX) see Ex 16:32-34. For Aaron's rod that budded ( η βλαστησασα, first aorist active participle of βλαστανω ) see Nu 17:1-11. For the tables of the covenant see Ex 25:16f.; 31:18; De 9:9; 10:5. Not definitely clear about these items in the ark, but on front, except that 1Ki 8:9 states that it did contain the tables of the covenant. For πλακες (tables) see 2Co 3:3 (only other N.T. example).

Above it ( υπερανω αυτης ). Up above, in local sense as in Eph 4:10, with ablative case αυτης (it, the ark).

Cherubim of glory ( Χερουβειν δοξης ). Hebrew word (dual form), two in number, made of gold (Ex 25:18-22). They are called ζωα (living creatures) in the LXX (Isa 6:2f.; Eze 1:5-10; 10:5-20).

Overshadowing ( κατασκιαζοντα ). Present active participle of κατασκιαζω, old verb to shadow down on, cover with shade, only here in the N.T.

The mercy seat ( το ιλαστηριον ). The pinions of the Cherubim spread over the rectangular gold slab on top of the ark termed the mercy seat. Here the adjective ιλαστηριος has to mean mercy seat, the place, not the propitiatory gift or propitiation, as in Ro 3:25 (Deissmann, Bible Studies, pp. 124-35).

Severally ( κατα μερος ). In detail, distributive use of κατα with μερος (part).

These things having been thus prepared ( τουτων ουτως κατεσκευασμενων ). Genitive absolute with the perfect passive participle of κατασκευαζω for which verb see verse 2. A mere summary has been made of the furniture.

Go in ( εισιασιν ). Present active indicative of εισειμ, to go in, old verb, in N.T. only here, Ac 3:3; 21:18, 26.

Accomplishing ( επιτελουντες ). Present active participle of επιτελεω for which see 8:5.

Alone ( μονος ). Predicate adjective with ο αρχιερευς.

Once in the year ( απαξ του ενιαυτου ). Once for each year (not ποτε, at any time) with genitive of time.

Not without blood ( ου χωρις αιματος ). According to Le 16:14f. Not even he could enter the second tent (Holy of Holies) without blood.

The errors of the people ( των του λαου αγνοηματων ). Late word from αγνοεω, not to know (5:2), only here in the N.T., but in LXX, papyri, and inscriptions where a distinction is drawn between errors ( αγνοηματα ) and crimes ( αρμαρτηματα ). In Ge 43:12 αγνοημα is "an oversight." But these sins of ignorance ( αγνοηματα ) were sins and called for atonement. See Heb 10:26 for wilful sinning.

The Holy Ghost this signifying ( τουτο δηλουντος του πνευματος του αγιου ). Genitive absolute with present active participle of δηλοω, to make plain. Used as in 12:27.

The way into the Holy place ( την των αγιων οδον ). Here as in verses 12, 25 των αγιων is used for the very Presence of God as in 8:2 and is in the objective genitive. Hοδον is the accusative of general reference with the infinitive.

Hath not yet been made manifest ( μηπω πεφανερωσθα ). Perfect passive infinitive of φανεροω, to make plain ( φανερος ) in indirect discourse after δηλουντος with negative μηπω.

While as the first tabernacle is yet standing ( ετ της πρωτης σκηνης εχουσης στασιν ). Another genitive absolute with present active participle of εχω (having standing στασιν ), "the first tabernacle still having a place." The veil at the entrance kept the people out of the first tent as the second veil (verse 3) kept the priests out of the Holy of Holies (the very Presence of God).

Which ( ητις ). "Which very thing," the first tent ( της πρωτης σκηνης, division of the tabernacle), a parenthesis and explanation.

A parable ( παραβολη ). Only in the Synoptic Gospels in the N.T. and Heb 9:9; 11:19. See on Mt 13:3 for the word (from παραβαλλω, to place alongside). Here like τυπος (type or shadow of "the heavenly reality," Moffatt).

For the time now present ( εις τον καιρον τον ενεστηκοτα ). "For the present crisis " ( καιρον, not αιωνα, age, not χρονον, time). Perfect active articular (repeated article) participle of ενιστημ (intransitive), the age in which they lived, not the past, not the future. See 1Co 3:22; Ro 8:38 for contrast between ενεστωτα and μελλοντα. This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come.

According to which ( καθ' ην ). Here the relative refers to παραβολη just mentioned, not to σκηνης. See 5:1; 8:3.

As touching the conscience ( κατα συνειδησιν ). For συνειδησις see 1Co 8:10; 10:17; Ro 2:15. This was the real failure of animal sacrifice (10:1-4).

Make the worshipper perfect ( τελειωσα τον λατρευοντα ). First aorist active infinitive (2:10). At best it was only ritual or ceremonial purification (7:11), that called for endless repetition (10:1-4).

Only with meats and drinks and divers washings ( μονον επ βρωμασιν κα πομασιν κα διαφοροις βαπτισμοις ). The parenthesis of the Revised Version here is unnecessary. The use of επ here with the locative case is regular, "in the matter of" (Lu 12:52; Joh 12:16; Ac 21:24). What ritual value these Levitical sacrifices had was confined to minute regulations about diet and ceremonial cleansing (clean and unclean). For "divers" ( διαφοροις, late adjective, in N.T. only in Heb 1:4; 8:6; 9:10; Ro 12:6) say "different" or "various." Βαπτισμοις is, of course, the Jewish ceremonial immersions (cf. Mr 7:4; Ex 29:4; Le 11:25, 28f.; Nu 8:7; Re 6:2).

Carnal ordinances ( δικαιωμασιν σαρκος ). But the correct text is undoubtedly simply δικαιωματα σαρκος (nominative case), in apposition with δωρα τε κα θυσια (gifts and sacrifices). See 9:1 for δικαιωματα.

Imposed ( επικειμενα ). Present middle or passive participle of επικειμα, old verb to lie upon (be laid upon). Cf. 1Co 9:16.

Until a time of reformation ( μεχρ καιρου διορθωσεως ). Definite statement of the temporary nature of the Levitical system already stated in 7:10-17; 8:13 and argued clearly by Paul in Ga 3:15-22. Διορθωσις is a late word, here alone in N.T. (from διορθοω, to set right or straight), used by Hippocrates for making straight misshapen limbs like ανορθοω in Heb 12:12. Here for reformation like διορθωμα (reform) in Ac 24:2f. Christianity itself is the great Reformation of the current Judaism (Pharisaism) and the spiritual Judaism foreshadowed by the old Abrahamic promise (see Ga 3; Ro 9).

Having come ( παραγενομενος ). Second aorist middle participle of παραγινομα. This is the great historic event that is the crux of history. "Christ came on the scene, and all was changed" (Moffatt).

Of the good things to come ( των μελλοντων αγαθων ). But B D read γενομενων (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers γενομενων, Moffatt μελλοντων.

Through the greater and more perfect tabernacle ( δια της μειζονος κα τελειοτερας σκηνης ). Probably the instrumental use of δια (2Co 2:4; Ro 2:27; 14:20) as accompaniment, not the local idea (4:14; 10:20). Christ as High Priest employed in his work the heavenly tabernacle (8:2) after which the earthly was patterned (9:24).

Not made with hands ( ου χειροποιητου ). Old compound verbal for which see Mr 14:58; Ac 7:48; 17:24. Cf. Heb 8:2. Here in the predicate position.

Not of this creation ( ου ταυτης της κτισεως ). Explanation of ου χιεροποιητου. For κτισις see 2Co 5:17; Ro 8:19. For the idea see 2Co 4:18; Heb 8:2. This greater and more perfect tabernacle is heaven itself (9:24).

Through his own blood ( δια του ιδιου αιματος ). This is the great distinction between Christ as High Priest and all other high priests. They offer blood (verse 7), but he offered his own blood. He is both victim and High Priest. See the same phrase in 13:12; Ac 20:28.

Once for all ( εφαπαξ ). In contrast to the repeated (annual) entrances of the Levitical high priests (9:7).

Into the holy place ( εις τα αγια ). Here, as in verses 8, 24 heaven itself.

Having obtained ( ευραμενος ). First aorist middle (indirect) participle of ευρισκω, simultaneous action with εισηλθεν, and by or of himself "as the issue of personal labour directed to this end" (Westcott). The value of Christ's offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (Joh 10:17). Λυτρωσις (from λυτροω ) is a late word for the act of ransoming (cf. λυτρον, ransom), in O.T. only here and Lu 1:68; 2:38. But απολυτρωσις elsewhere (as in Lu 21:28; Ro 3:24; Heb 9:15; 11:35). For "eternal" ( αιωνιαν, here feminine form) see 6:2. The author now turns to discuss the better sacrifice (9:13-10:18) already introduced.