Heb 9:19-28 | RWP | e4.org | When every commandment had been spoken ( λαληθεισης ). Genitive absolute with first aorist passive participle feminine singular of λαλεω . The author uses the account in . "with characteristic freedom" (Moffatt). There is nothing there about the water, the scarlet wool ( εριον , diminutive of εροσ, ειρος , old word, here and in ; for κοκκινος see on , ), and hyssop ( υσσωπου , a plant mentioned in ). 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 ( ). 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 .; . 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. ; ; .

‏ Hebrews 9:19-28

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.