Թուղթ Եբրայեցիներին / Hebrews - 9 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
В IX-й главе апостол продолжает (к 5: ст. VIII гл.) показывать, как ветхозаветное святилище с его священными принадлежностями и служением бледнеет пред многомилостивым и величественным служением Новозаветного Первосвященника и Его Святилища. При этом он мудро обращает свой взор к скинии и Богослужебным установлениям более давнего времени, как потому, что многих подробностей скинии и Богослужения уже не было в современном иерусалимском храме, так и потому, что таким указанием на старобогослужебную обстановку сильнее всего можно было заинтересовать евреев ввиду беспредельного уважения их ко всему, идущему от времен Моисея.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle, having declared the Old-Testament dispensation antiquated and vanishing away, proceeds to let the Hebrews see the correspondence there was between the Old Testament and the New; and that whatever was excellent in the Old was typical and representative of the New, which therefore must as far excel the Old as the substance does the shadow. The Old Testament was never intended to be rested in, but to prepare for the institutions of the gospel. And here he treats, I. Of the tabernacle, the place of worship, ver. 1-5. II. Of the worship and services performed in the tabernacle, ver. 6, 7. III. He delivers the spiritual sense and the main design of all, ver. 8, to the end.
Adam Clarke: Commentary on the Bible - 1831
Of the first covenant, and its ordinances, Heb 9:1. The tabernacle, candlestick, table, show-bread, veil, holy of holies, censer, ark, pot of manna, Aaron's rod, tables of the covenant, cherubim of glory, and mercy seat, Heb 9:2-5. How the priests served, Heb 9:6, Heb 9:7. What was signified by the service, Heb 9:8-10. The superior excellency of Christ's ministry and sacrifice, and the efficacy of his blood, vv. 11-26. As men must once die and be judged, so Christ was once offered to bear the sins of many, and shall come without a sin-offering, a second time, to them that expect him, Heb 9:27, Heb 9:28.
Albert Barnes: Notes on the Bible - 1834
9:0: The general design of this chapter Heb. 9 is the same as the two preceding, to show that Christ as high priest is superior to the Jewish high priest. This the apostle had already shown to be true in regard to his rank, and to the dispensation of which he was the "mediator." He proceeds now to show that this was also true in reference to the efficacy of the sacrifice which he made; and in order to this, he gives an account of the ancient Jewish sacrifices, and compares them with that made by the Redeemer. The essential point is, that the former dispensation was mere shadow, type, or figure, and that the latter was real and efficacious. The chapter comprises, in illustration of this general idea, the following points:
(1) A description of the ancient tabernacle, and of the utensils that were in it; Heb 9:1-5.
(2) a description of the services in it, particularly of that performed by the high priest once a year; Heb 9:6-7.
(3) all this was typical and symbolical, and was a standing demonstration that the way into the most holy place in heaven was not yet fully Rev_ealed; Heb 9:8-10.
(4) Christ was now come - the substance of which that was the shadow; the real sacrifice of which that was the emblem; Heb 9:11-14. He pertained as a priest to a more perfect tabernacle Heb 9:11; he offered not the blood of bulls and goats, but his own blood Heb 9:12; with that blood he entered into the most holy place in heaven Heb 9:12; and if the blood of bulls and goats was admitted to be efficacious in putting away external uncleanness, it must be admitted that the blood of Christ had an efficacy in cleansing the conscience; Heb 9:13-14.
(5) his blood is efficacious not only in remitting present sins, but it extends in its efficacy even to past ages, and removes the sins of those who had worshipped God under the former covenant; Heb 9:15.
(6) the apostle then proceeds to show that it was necessary that the mediator of the new covenant should shed his own blood, and that the blood thus shed should be applied to purify those for whom the sacrifice was made; Heb 9:16-23. This he shows by the following considerations, namely:
(a) He argues it from the nature of a covenant or compact, showing that it was ratified only over dead sacrifices, and that of necessity the victim that was set apart to confirm or ratify it must be slain; see notes on Heb 9:16-17.
(b) The first covenant was confirmed or ratified by blood, and hence, it was necessary that, since the "patterns" of the heavenly things were sprinkled with blood, the heavenly things themselves should be purified with better sacrifices; Heb 9:18-23.
(7) the offering made by the Redeemer was to be made but once. This arose from the necessity of the case, since it could not be supposed that the mediator would suffer often, as the high priest went once every year into the most holy place. He had come and died once in the last dispensation of things on earth, and then had entered into heaven and could suffer no more; Heb 9:24-26.
(8) in the close of the chapter the apostle adverts to the fact that there was a remarkable resemblance, in one respect, between the death of Christ and the death of all people. It was appointed to them to die once, and but once, and so Christ died but once. As a man, it was in accordance with the universal condition of things that he should die once; and in accordance with the same condition of things it was proper that he should die but once. In like manner there was a resemblance or fitness in regard to what would occur after death. Man was to appear at the judgment. He was not to cease to be, but would stand hereafter at the bar of God. In like manner, Christ would again appear. He did not cease to exist when he expired, but would appear again that he might save his people; Heb 9:27-28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Heb 9:1, The description of the rites and bloody sacrifices of the law; Heb 9:11, which are far inferior to the dignity and perfection of the blood and sacrifice of Christ.
John Gill
INTRODUCTION TO HEBREWS 9
The apostle having, in the former chapter, taken notice of the first covenant, in this proceeds to show what belonged to it, that it had service performed under it, and a place in which it was performed, Heb 9:1 and he begins with the latter, which he distinguishes into two parts, and shows what was in each of them; in the first, which was the holy place, were a candlestick, table, and shewbread; in the second, which was the holiest of all, were a golden censer, the ark of the covenant, the golden pot of manna, Aaron's rod, the tables of the covenant, and the cherubim of glory overshadowing the mercy seat, Heb 9:2. And next he speaks of the service performed in these places; in the first, the holy place, the common priests entered every day, doing service, as offering sacrifice, &c. Heb 9:6 and in the second, the holy of holies, only the high priest entered into, and that but once a year, with blood of slain beasts, which he offered for his own sins, and the sins of the people, Heb 9:7 and this being shut up, and entered into but once a year, was an indication from the Holy Ghost, that the way into the holiest of all, which this was then a figure of, was not yet made manifest, while the tabernacle or temple was standing, in which sacrifices were offered, which could not perfect the offerer of them, or remove guilt from his conscience, Heb 9:8 which shows the imperfection of that priesthood, it consisting of meats, drinks, baptisms, and carnal ordinances imposed on the Jewish nation until the times of the Messiah, Heb 9:10 which are now come, and in which there is an accomplishment of all those types and figures; Christ was typified by the high priest; and he is come as such, and the good things, the law was a shadow of, are come by him; who came into the world by the assumption of human nature, a more perfect tabernacle than the type of it was; and now having obtained eternal redemption for his people, he is gone into heaven, the most holy place, not as the high priest, with the blood of slain beasts, but with his own blood, Heb 9:11 the efficacy of which blood is argued from the lesser to the greater, that if the blood of beasts, and water of separation, sanctified and purified externally, then much more must the blood of Christ purge the conscience from sin, that it may serve God, since Christ offered himself to God without spot, through the eternal Spirit, Heb 9:13. The necessity of Christ's shedding his blood, or of his death, is proved from his being the Mediator of the new covenant, which required the redemption of transgressions under the first testament, that called ones might have the promise of the eternal inheritance, Heb 9:15. And this is reasoned from the nature of testaments or wills among men, which make the death of the testator necessary, they being of no force while he lives, only after his death, Heb 9:16. And this is further illustrated by the first testament being dedicated by blood, and everything belonging to it purged by it, the book, the people, the tabernacle, and all the vessels of it; nor is there any remission of sin, whether typical or real, without shedding of blood, Heb 9:18 wherefore, as it was necessary that the patterns and types of heavenly things should be purified in this manner; it must be more so, that the antitypes should be purified with better sacrifices, even with the sacrifice of Christ, Heb 9:23 and accordingly Christ is entered into heaven itself, of which the holy places in the tabernacle were figures, there to present and plead his sacrifice on account of his people, Heb 9:24 not that it was necessary that he should offer up himself again, or often, as the high priest, his type, went every year into the holy place with the blood of others; for then he must have often suffered since the world began, of which there was no need, since his appearing once in the end of the world, to put away sin by the sacrifice of himself, is sufficient, Heb 9:25 for as it is the appointment of God, that men should die but once, and then come to judgment, so it was only necessary that Christ should be offered once to bear the sins of all his people, and then appear a second time without any sin at all upon him, to the salvation of those that look for him, Heb 9:27.
9:19:1: Ունե՛լ ունէր եւ առաջինն՝ իրաւունս պաշտաման յայնժամ զաշխարհակա՛ն սրբութիւնն[4772]։ [4772] Ոսկան. Եւ առաջին իրաւունս պաշտամանն։ Ոմանք. Եւ առաջին յիրաւունս... զաշխարհականն սրբութիւն։
1 Առաջին ուխտն էլ ունէր պաշտամունքի կանոններ եւ երկրային սրբարան.
9 Արդարեւ առաջին ուխտն ալ ունէր պաշտամունքին կանոններն ու աշխարհային սուրբ տեղը։
Ունել ունէր եւ առաջինն իրաւունս պաշտաման [30]յայնժամ զաշխարհական սրբութիւնն:

9:1: Ունե՛լ ունէր եւ առաջինն՝ իրաւունս պաշտաման յայնժամ զաշխարհակա՛ն սրբութիւնն[4772]։
[4772] Ոսկան. Եւ առաջին իրաւունս պաշտամանն։ Ոմանք. Եւ առաջին յիրաւունս... զաշխարհականն սրբութիւն։
1 Առաջին ուխտն էլ ունէր պաշտամունքի կանոններ եւ երկրային սրբարան.
9 Արդարեւ առաջին ուխտն ալ ունէր պաշտամունքին կանոններն ու աշխարհային սուրբ տեղը։
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9:11: И первый завет имел постановление о Богослужении и святилище земное:
9:1  εἶχε μὲν οὗν [καὶ] ἡ πρώτη δικαιώματα λατρείας τό τε ἅγιον κοσμικόν.
9:1. Εἶχε (It-was-holding) μὲν (indeed) οὖν (accordingly,"[καὶ] "[and]"ἡ (the-one) πρώτη (most-before,"δικαιώματα (to-en-course-belongings-to) λατρείας (of-a-serving-of,"τό (to-the-one) τε (also) ἅγιον (to-hallow-belonged) κοσμικόν. (to-configure-belonged-of)
9:1. habuit quidem et prius iustificationes culturae et sanctum saeculareThe former indeed had also justifications of divine service and a sanctuary.
1. Now even the first had ordinances of divine service, and its sanctuary, of this world.
Then verily the first [covenant] had also ordinances of divine service, and a worldly sanctuary:

1: И первый завет имел постановление о Богослужении и святилище земное:
9:1  εἶχε μὲν οὗν [καὶ] ἡ πρώτη δικαιώματα λατρείας τό τε ἅγιον κοσμικόν.
9:1. habuit quidem et prius iustificationes culturae et sanctum saeculare
The former indeed had also justifications of divine service and a sanctuary.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Постановление о Богослужении и святилище земное - в противоположность нерукотворному небесному святилищу Христову (ст. 11: и 24).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Furniture of the Tabernacle.A. D. 62.
1 Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. 2 For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the showbread; which is called the sanctuary. 3 And after the second veil, the tabernacle which is called the Holiest of all; 4 Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; 5 And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly. 6 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. 7 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:

Here, I. The apostle gives an account of the tabernacle, that place of worship which God appointed to be pitched on earth; it is called a worldly sanctuary, wholly of this world, as to the materials of which it was built, and a building that must be taken down; it is called a worldly sanctuary, because it was the court and palace of the King of Israel. God was their King, and, as other kings, had his court or place of residence, and attendants, furniture, and provision, suitable thereto. This tabernacle (of which we have the model, Exod. xxv.-xxvii.) was a moving temple, shadowing forth the unsettled state of the church militant, and the human nature of the Lord Jesus Christ, in whom the fullness of the Godhead dwelt bodily. Now of this tabernacle it is said that it was divided into two parts, called a first and a second tabernacle, an inner and an outer part, representing the two states of the church militant and triumphant, and the two natures of Christ, human and divine. We are also told what was placed in each part of the tabernacle.

1. In the outer part: and there were several things, of which you have here a sort of schedule. (1.) The candlestick; doubtless not an empty and unlighted one, but where the lamps were always burning. And there was need of it, for there were no windows in the sanctuary; and this was to convince the Jews of the darkness and the mysterious nature of that dispensation. Their light was only candle-light, in comparison of the fullness of light which Christ, the Sun of righteousness, would bring along with him, and communicate to his people; for all our light is derived from him the fountain of light. (2.) The table and the show-bread set upon it. This table was set directly opposite to the candlestick, which shows that by light from Christ we must have communion with him and with one another. We must not come in the dark to his table, but by light from Christ must discern the Lord's body. On this table were placed twelve loaves for the twelve tribes of Israel, a loaf for a tribe, which stood from sabbath to sabbath, and on that day were renewed. This show-bread may be considered either as the provision of the palace (though the King of Israel needed it not, yet, in resemblance of the palaces of earthly kings, there must be this provision laid in weekly), or the provision made in Christ for the souls of his people, suitable to the wants and to the relief of their souls. He is the bread of life; in our Father's house there is bread enough and to spare; we may have fresh supplies from Christ, especially every Lord's day. This outer part is called the sanctuary or holy, because erected to the worship of a holy God, to represent a holy Jesus, and to entertain a holy people, for their further improvement in holiness.

2. We have an account of what was in the inner part of the sanctuary, which was within the second veil, and is called the holiest of all. This second veil, which divided between the holy and the most holy place, was a type of the body of Christ, by the rending whereof not only a view, but a way, was opened for us into the holiest of all, the type of heaven itself. Now in this part were, (1.) The golden censer, which was to hold the incense, or the golden altar set up to burn the incense upon; both the one and the other were typical of Christ, of his pleasing and prevailing intercession which he makes in heaven, grounded upon the merits and satisfaction of his sacrifice, upon which we are to depend for acceptance and the blessing from God. (2.) The ark of the covenant overlaid round about with pure gold, v. 4. This typified Christ, his perfect obedience to the law and his fulfilling of all righteousness for us. Now here we are told both what was in this ark and what was over it. [1.] What was in it. First, The golden pot that had manna, which, when preserved by the Israelites in their own houses, contrary to the command of God, presently putrefied; but now, being by God's appointment deposited here in this house, was kept from putrefaction, always pure and sweet; and this to teach us that it is only in Christ that our persons, our graces, our performances are kept pure. It was also a type of the bread of life we have in Christ, the true ambrosia that gives immortality. This was also a memorial of God's miraculously feeding his people in the wilderness, that they might never forget such signal favour, nor distrust God for the time to come. Secondly, Aaron's rod that budded, and thereby showed that God had chosen him of the tribe of Levi to minister before him of all the tribes of Israel, and so an end was put to the murmuring of the people, and to their attempt to invade the priest's office, Num. xvii. This was that rod of God with which Moses and Aaron wrought such wonders; and this was a type of Christ, who is styled the man, the branch (Zech. vi. 12), by whom God has wrought wonders for the spiritual deliverance, defence, and supply of his people, and for the destruction of their enemies. It was a type of divine justice, by which Christ the Rock was smitten, and from whom the cool refreshing waters of life flow into our souls. Thirdly, The tables of the covenant, in which the moral law was written, signifying the regard God has to the preservation of his holy law, and the care we all ought to have that we keep the law of God--that this we can only do in and through Christ, by strength from him nor can our obedience by accepted but through him. [2.] What was over the ark (v. 5): Over it the cherubim of glory shadowing the mercy-seat. First, The mercy-seat, which was the covering of the ark; it was called the propitiatory, and it was of pure gold, as long and as broad as the ark in which the tables of the law were laid. It was an eminent type of Christ, and of his perfect righteousness, ever adequate to the dimensions of the law of God, and covering all our transgressions, interposing between the Shechinah, or symbol of God's presence, and our sinful failures, and covering them. Secondly, The cherubim of glory shadowing the mercy-seat, representing the holy angels of God, who take pleasure in looking into the great work of our redemption by Christ, and are ready to perform every good office, under the Redeemer, for those who are the heirs of salvation. The angels attended Christ at his birth, in his temptation, under his agonies, at his resurrection, and in his ascension, and will attend his second coming. God manifest in the flesh was seen, observed, visited, by the angels.

II. From the description of the place of worship in the Old-Testament dispensation, the apostle proceeds to speak of the duties and services performed in those places, v. 6. When the several parts and furniture of the tabernacle were thus settled, then what was to be done there?

1. The ordinary priests went always into the first tabernacle, to accomplish the service of God. Observe, (1.) None but priests were to enter into the first part of the tabernacle, and this to teach us all that persons not qualified, not called of God, must not intrude into the office and work of the ministry. (2.) The ordinary priests were only to enter into the first part of the tabernacle, it would have been fatal presumption in them to have gone into the holiest of all; and this teaches us that even ministers themselves must know and keep in their proper stations, and not presume to usurp the prerogative of Christ, by offering up incense of their own, or adding their own inventions to the ordinances of Christ, or lording it over men's consciences. (3.) These ordinary priests were to enter into the first tabernacle always; that is, they were to devote themselves and all their time to the work of their office, and not alienate themselves at any time from it; they were to be in an habitual readiness for the discharge of their office, and at all stated appointed times were actually to attend to their work. (4.) The ordinary priests must enter into the first tabernacle, that they might there accomplish the service of God. They must not do the work of God partially or by halves, but stand complete in the whole of his will and counsel; not only beginning well, but proceeding well, and persevering to the end, fulfilling the ministry they had received.

2. Into the second, the interior part, went the high priest along, v. 7. This part was an emblem of heaven, and Christ's ascension thither. Here observe, (1.) None but the high priest must go into the holiest; so none but Christ could enter into heaven in his own name, by his own right, and by his own merits. (2.) In entering into the holiest, the high priest must first go through the outer sanctuary, and through the veil, signifying that Christ went to heaven through a holy life and a violent death; the veil of his flesh was rent asunder. (3.) The high priest entered but once a year into the holiest, and in this the antitype excels the type (as in every thing else), for he has entered once for all, during the whole dispensation of the gospel. (4.) The high priest must not enter without blood, signifying that Christ, having undertaken to be our high priest, could not have been admitted into heaven without shedding his blood for us, and that none of us can enter either into God's gracious presence here or his glorious presence hereafter, but by the blood of Jesus. (5.) The high priest, under the law, entering into the holiest, offered up that blood for himself and his own errors first, and then for the errors of the people, v. 7. This teaches us that Christ is a more excellent person and high priest than any under the law, for he has no errors of his own to offer for. And it teaches us that ministers, when in the name of Christ they intercede for others, must first apply the blood of Christ to themselves for their pardon. (6.) When the legal high priest had offered for himself, he must not stop there, but must also offer for the errors of the people. Our high priest, though he needs not to offer for himself, yet forgets not to offer for his people; he pleads the merit of his sufferings for the benefit of his people on earth. Observe, [1.] Sins are errors, and great errors, both in judgment and practice. We greatly err when we sin against God; and who can understand all his errors? [2.] They are such errors as leave guilt upon the conscience, not to be washed away but by the blood of Christ; and the sinful errors of priests and people must be all done away by the same means, the application of the blood of Christ; we must plead this blood on earth, while he is pleading it in heaven for us.
Adam Clarke: Commentary on the Bible - 1831
9:1: The first covenant had also ordinances - Our translators have introduced the word covenant, as if διαθηκη had been, if not originally in the text, yet in the apostle's mind. Several MSS., but not of good note, as well as printed editions, with the Coptic version, have σκηνη tabernacle; but this is omitted by ABDE, several others, both the Syriac, Ethiopic, Armenian, Vulgate, some copies of the Itala, and several of the Greek fathers; it is in all probability a spurious reading, the whole context showing that covenant is that to which the apostle refers, as that was the subject in the preceding chapter, and this is a continuation of the same discourse.
Ordinances - Δικαιωματα· Rites and ceremonies.
A worldly sanctuary - Ἁγιον κοσμικον. It is supposed that the term worldly, here, is opposed to the term heavenly, Heb 8:5; and that the whole should be referred to the carnality or secular nature of the tabernacle service. But I think there is nothing plainer than that the apostle is speaking here in praise of this sublimely emblematic service, and hence he proceeds to enumerate the various things contained in the first tabernacle, which added vastly to its splendor and importance; such as the table of the show-bread, the golden candlestick, the golden censer, the ark of the covenant overlaid round about with gold, in which was the golden pot that had the manna, Aaron's rod that budded, and the two tables which God had written with his own finger: hence I am led to believe that κοσμικος is here taken in its proper, natural meaning, and signifies adorned, embellished, splendid; and hence κοσμος, the world: Tota hujus universi machina, coelum et terram complectens et quicquid utroque contineter, κοσμος dicitur, quod nihil ea est mundius, pulchrius, et ornatius. "The whole machine of this universe, comprehending the heavens and the earth, and whatsoever is contained in both, is called κοσμος, because nothing is more beautiful, more fair, and more elegant." So Pliny, Hist. Nat., l. ii. c. 5: Nam quem κοσμον Graeci nomine ornamenti appellaverunt, eum nos a perfecta absolutaque elegantia, Mundum. "That which the Greeks call κοσμος, ornament, we, (the Latins), from its perfect and absolute elegance call mundum, world." See on Gen 2:1 (note).
The Jews believe that the tabernacle was an epitome of the world; and it is remarkable, when speaking of their city, that they express this sentiment by the same Greek word, in Hebrew letters, which the apostle uses here: so in Bereshith Rabba, s. 19, fol. 19: כל קוזמיקון שלו שם הוא col kozmikon (κοσμικον) shelo sham hu. "All his world is placed there." Philo says much to the same purpose.
If my exposition be not admitted, the next most likely is, that God has a worldly tabernacle as well as a heavenly one; that he as truly dwelt in the Jewish tabernacle as he did in the heaven of heavens; the one being his worldly house, the other his heavenly house.
Albert Barnes: Notes on the Bible - 1834
9:1: Then verily - Or, moreover. The object is to describe the tabernacle in which the service of God was celebrated under the former dispensation, and to show that it had a reference to what was future, and was only an imperfect representation of the reality. It was important to show this, as the Jews regarded the ordinances of the tabernacle and of the whole Levitical service as of divine appointment, and of perpetual obligation. The object of Paul is to prove that they were to give place to a more perfect system, and hence, it was necessary to discuss their real nature.
The first covenant - The word "covenant" is not in the Greek, but is not improperly supplied. The meaning is, that the former arrangement or dispensation had religious rites and services connected with it.
Had also ordinances - Margin, "Ceremonies." The Greek word means "laws, precepts, ordinances;" and the idea is, that there were laws regulating the worship of God. The Jewish institutions abounded with such laws.
And a worldly sanctuary - The word "sanctuary" means a holy place, and is applied to a house of worship, or a temple. Here it may refer either to the temple or to the tabernacle. As the temple was constructed after the same form as the tabernacle, and had the same furniture, the description of the apostle may be regarded as applicable to either of them, and it is difficult to determine which he had in his eye. The term "worldly," applied to "sanctuary," here means that it pertained to this world; it was contradistinguished from the heavenly sanctuary not made with hands where Christ was now gone; compare Heb 9:11-24. It does not mean that it was "worldly" in the sense in which that word is now used as denoting the opposite of spiritual, serious, religious; but worldly in the sense that it belonged to the earth rather than to heaven; it was made by human hands, not directly by the hands of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:1: the first: Heb 8:7, Heb 8:13
had: Heb 9:10; Lev 18:3, Lev 18:4, Lev 18:30, Lev 22:9; Num 9:12; Eze 43:11; Luk 1:6
ordinances: or, ceremonies
and: Heb 9:10, Heb 9:11, Heb 8:2; Exo 25:8; Col 2:8
Geneva 1599
9:1 Then verily (1) the first [covenant] had also ordinances of divine service, and a (a) worldly sanctuary.
(1) A division of the first tabernacle which he calls worldly, that is to say, transitory, and earthly, into two parts, that is, into the holy places, and the Holiest of all.
(a) An earthy and a fleeting.
John Gill
9:1 Then verily the first covenant had ordinances of divine service,.... The design of the apostle in this chapter, as it stands in connection with what goes before, is to show the pre-eminence of Christ, from the tabernacle, and the things in it; as well as from the priesthood and covenant; and as also the abrogation of the Levitical ceremonies in particular, as well as the first covenant in general; and that they were all types and figures of Christ, and had their fulfilment in him: the word "first", here used, designs not the tabernacle, but the covenant; therefore it is rightly thus supplied in our version, as it is in the Arabic and Ethiopic versions: which is said to have "ordinances of divine service"; belonging to the service of God, which was performed both by the priests, and by the people; and these ordinances were no other than the carnal ordinances, or rites of the ceremonial law: the word used signifies "righteousnesses"; and they are so called, because they were appointed by a righteous God; and were imposed on the people of the Jews in a righteous way; and by them men became externally and typically righteous; for they were figures and types of justification by the righteousness of Christ, though no complete, perfect, real righteousness, came by them.
And a worldly sanctuary. Philo the Jew says (l), it was a type of the world, and of the various things in it; though it was rather either a type of the church, or of heaven, or of Christ's human nature: the better reason of its being so called is, because it consisted of earthly matter, and worldly things; it was in the world, and only had its use in the world, and so is opposed to the heavenly sanctuary; for the Jews often speak of , "a sanctuary above", and , "a sanctuary below" (m), and of , "a tabernacle above", and , "a tabernacle below" (n); which answered to one another: the words may be rendered "a beautiful sanctuary", a well adorned one; and such especially was the temple, or sanctuary built by Solomon, rebuilt by Zerubbabel, and repaired and adorned by Herod, Lk 21:5. And the Jews say, that he that never saw Herod's building, meaning the temple, never saw a beautiful building; see Lk 21:5.
(l) De Vita Mosis, p. 667. (m) Jarchi in Gen. xxviii. 17. (n) Zohar in Exod. fol. 65. 4. & 94. 4. & 96. 2. & in Lev. fol. 1. 3.
John Wesley
9:1 The first covenant had ordinances of outward worship, and a worldly - a visible, material sanctuary, or tabernacle. Of this sanctuary he treats, Heb 9:2-5. Of those ordinances, Heb 9:6-10.
Robert Jamieson, A. R. Fausset and David Brown
9:1 INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION. (Heb. 9:1-28)
Then verily--Greek, "Accordingly then." Resuming the subject from Heb 8:5. In accordance with the command given to Moses, "the first covenant had," &c.
had--not "has," for as a covenant it no longer existed, though its rites were observed till the destruction of Jerusalem.
ordinances--of divine right and institution.
service--worship.
a worldly sanctuary--Greek, "its (literally, 'the') sanctuary worldly," mundane; consisting of the elements of the visible world. Contrasted with the heavenly sanctuary. Compare Heb 9:11-12, "not of this building," Heb 9:24. Material, outward, perishing (however precious its materials were), and also defective religiously. In Heb 9:2-5, "the worldly sanctuary" is discussed; in Heb 9:6, &c., the "ordinances of worship." The outer tabernacle the Jews believed, signified this world; the Holy of Holies, heaven. JOSEPHUS calls the outer, divided into two parts, "a secular and common place," answering to "the earth and sea"; and the inner holiest place, the third part, appropriated to God and not accessible to men.
9:29:2: Զի խորա՛նն առաջին հանդերձեցաւ ա՛յսպէս. յորում աշտանակն, եւ սեղա՛նն, եւ հա՛ցն նուիրաց՝ որ Սրբութիւնն կոչէր[4773]։ [4773] Ոմանք. Հանդերձեցաւ այնպէս... եւ հացն նուիրանաց։ Ոսկան. Յորում էին աշտա՛՛... նուիրանաց որ սրբութիւն կո՛՛։
2 քանզի առաջին խորանը պատրաստուեց այսպէս. նրա մէջ կային աշտանակը, սեղանը եւ առաջաւորութեան հացը. այս մասը կոչւում է Սրբութիւն:
2 Վասն զի առաջին խորանը, որ Սրբութիւն կը կոչուէր, այսպէս կազմուած էր։ Անոր մէջ կային աշտանակը ու սեղանը եւ առաջաւորութեան հացը։
Զի խորանն առաջին հանդերձեցաւ [31]այսպէս, յորում աշտանակն եւ սեղանն եւ հացն նուիրաց, որ Սրբութիւնն կոչէր:

9:2: Զի խորա՛նն առաջին հանդերձեցաւ ա՛յսպէս. յորում աշտանակն, եւ սեղա՛նն, եւ հա՛ցն նուիրաց՝ որ Սրբութիւնն կոչէր[4773]։
[4773] Ոմանք. Հանդերձեցաւ այնպէս... եւ հացն նուիրանաց։ Ոսկան. Յորում էին աշտա՛՛... նուիրանաց որ սրբութիւն կո՛՛։
2 քանզի առաջին խորանը պատրաստուեց այսպէս. նրա մէջ կային աշտանակը, սեղանը եւ առաջաւորութեան հացը. այս մասը կոչւում է Սրբութիւն:
2 Վասն զի առաջին խորանը, որ Սրբութիւն կը կոչուէր, այսպէս կազմուած էր։ Անոր մէջ կային աշտանակը ու սեղանը եւ առաջաւորութեան հացը։
zohrab-1805▾ eastern-1994▾ western am▾
9:22: ибо устроена была скиния первая, в которой был светильник, и трапеза, и предложение хлебов, и которая называется 'святое'.
9:2  σκηνὴ γὰρ κατεσκευάσθη ἡ πρώτη ἐν ᾗ ἥ τε λυχνία καὶ ἡ τράπεζα καὶ ἡ πρόθεσις τῶν ἄρτων, ἥτις λέγεται ἅγια·
9:2. σκηνὴ (A-tenting) γὰρ (therefore) κατεσκευάσθη: (it-was-down-equipped-to,"ἡ (the-one) πρώτη (most-before,"ἐν (in) ᾗ (unto-which) ἥ (the-one) τε (also) λυχνία (a-luminating-of-unto) καὶ (and) ἡ (the-one) τράπεζα (a-four-footedness) καὶ (and) ἡ (the-one) πρόθεσις (a-placing-before) τῶν (of-the-ones) ἄρτων, (of-loafs,"ἥτις (which-a-one) λέγεται (it-be-forthed) Ἅγια : ( Hallow-belonged )
9:2. tabernaculum enim factum est primum in quo inerant candelabra et mensa et propositio panum quae dicitur sanctaFor there was a tabernacle made the first, wherein were the candlesticks and the table and the setting forth of loaves, which is called the Holy.
2. For there was a tabernacle prepared, the first, wherein the candlestick, and the table, and the shewbread; which is called the Holy place.
For there was a tabernacle made; the first, wherein [was] the candlestick, and the table, and the shewbread; which is called the sanctuary:

2: ибо устроена была скиния первая, в которой был светильник, и трапеза, и предложение хлебов, и которая называется 'святое'.
9:2  σκηνὴ γὰρ κατεσκευάσθη ἡ πρώτη ἐν ᾗ ἥ τε λυχνία καὶ ἡ τράπεζα καὶ ἡ πρόθεσις τῶν ἄρτων, ἥτις λέγεται ἅγια·
9:2. tabernaculum enim factum est primum in quo inerant candelabra et mensa et propositio panum quae dicitur sancta
For there was a tabernacle made the first, wherein were the candlesticks and the table and the setting forth of loaves, which is called the Holy.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-5: Описание обстановки скинии, согласно с Библейскими данными о ней, ср. Исх 25:37; 11:4; Лев 24:6; Чис 4:12; о Завесе Исх 26:33; о прочих предметах скинии - Исх 30:1-3; 25:10-11; Чис 17:10; Втор 10:1; 1Цар. 4:22; Иез 9:3; Исх 40:26: и 34; Лев 16:14-15. Обо всем этом, по выражению апостола, не нужно теперь говорить подобно, потому что все это предполагается само собою хорошо известным читателю, как дорогое и близкое его сердцу.
Adam Clarke: Commentary on the Bible - 1831
9:2: For there was a tabernacle made; the first, wherein - The sense is here very obscure, and the construction involved: leaving out all punctuation, which is the case with all the very ancient MSS., the verse stands thus: Σκηνη γαρ κατεσκευασθη ἡ πρωτη εν ᾑ ἡ τε λυχνια, κ. τ. λ. which I suppose an indifferent person, who understood the language, would without hesitation render, For, there was the first tabernacle constructed, in which were the candlestick, etc. And this tabernacle or dwelling may be called the first dwelling place which God had among men, to distinguish it from the second dwelling place, the temple built by Solomon; for tabernacle here is to be considered in its general sense, as implying a dwelling.
To have a proper understanding of what the apostle relates here, we should endeavor to take a concise view of the tabernacle erected by Moses in the wilderness. This tabernacle was the epitome of the Jewish temple; or rather, according to this as a model was the Jewish temple built. It comprised,
1. The court where the people might enter.
2. In this was contained the altar of burnt-offerings, on which were offered the sacrifices in general, besides offerings of bread, wine, and other things.
3. At the bottom or lower end of this court was the tent of the covenant; the two principal parts of the tabernacle were, the holy place and the holy of holies.
In the temple built by Solomon there was a court for the Levites, different from that of the people; and, at the entrance of the holy place, a vestibule. But in the tabernacle built by Moses these parts were not found, nor does the apostle mention them here.
In the holy place, as the apostle observes, there were,
1. The golden candlestick of seven branches, on the south.
2. The golden altar, or altar of incense, on the north.
3. The altar, or table of the show-bread; or where the twelve loaves, representing the twelve tribes, were laid before the Lord.
1. In each branch of the golden candlestick was a lamp; these were lighted every evening, and extinguished every morning. They were intended to give light by night.
2. The altar of incense was of gold; and a priest, chosen by lot each week, offered incense every morning and evening in a golden censer, which he probably left on the altar after the completion of the offering.
3. The table of the show-bread was covered with plates of gold; and on this, every Sabbath, they placed twelve loaves in two piles, six in each, which continued there all the week till the next Sabbath, when they were removed, and fresh loaves put in their place. The whole of this may be seen in all its details in the book of Exodus, from chap. 35 to Exo 40:1. See Calmet also.
Which is called the sanctuary - Ἡτις λεγεται ἁγια· This is called holy. This clause may apply to any of the nouns in this verse, in the nominative case, which are all of the feminine gender; and the adjective ἁγια, holy, may be considered here as the nominative singular feminine, agreeing with ἡτις. Several editions accent the words in reference to this construction. The word σκηνη, tabernacle, may be the proper antecedent; and then we may read ἁγία, instead of ἅγια: but these niceties belong chiefly to grammarians.
Albert Barnes: Notes on the Bible - 1834
9:2: For there was a tabernacle made - The word "tabernacle" properly means a tent, a booth, or a hut, and was then given by way of eminence to the tent for public worship made by Moses in the wilderness. For a description of this, see Exo. 26. In this place the word means the "outer sanctuary" or "room" in the tabernacle; that is, the "first" room which was entered - called here "the first." The same word - σκηνή skē nē - is used in Heb 9:3 to denote the "inner" sanctuary, or holy of holies. The tabernacle, like the temple afterward, was divided into two parts by the veil Exo 26:31, Exo 26:33, one of which was called "the holy place," and the other "the holy of holies." The exact size of the two rooms in the tabernacle is not specified in the Scriptures, but it is commonly supposed that the tabernacle was divided in the same manner as the temple was afterward; that is, two-thirds of the interior constituted the holy place, and one-third the holy of holies. According to this, the holy place, or "first tabernacle" was twenty cubits long by ten broad, and the most holy place was ten cubits square. The whole length of the tabernacle was about fifty-five feet, the breadth eighteen, and the height eighteen. In the temple, the two rooms, though of the same relative proportions, were of course much larger. See a description of the temple in the notes on Mat 21:12. In both cases, the holy place was at the east, and the Holy of Holies at the west end of the sacred edifice.
The first - The first room on entering the sacred edifice, here called the "first tabernacle." The apostle proceeds now to enumerate the various articles of furniture which were in the two rooms of the tabernacle and temple. His object seems to be, not for information, for it could not be supposed that they to whom he was writing were ignorant on this point, but partly to show that it could not be said that he spoke of that of which he had no information, or that he undervalued it; and partly to show the real nature of the institution, and to prove that it was of an imperfect and typical character, and had a designed reference to something that was to come. It is remarkable that though he maintains that the whole institution was a "figure" of what was to come, and though he specifies by name all the furniture of the tabernacle, he does not attempt to explain their particular typical character, nor does he affirm that they had such a character.
He does not say that the candlestick, and the table of show-bread, and the ark, and the cherubim were designed to adumbrate some particular truth or fact of the future dispensation, or had a designed spiritual meaning. It would have been happy if all expositors had followed the example of Paul, and had been content, as he was, to state the facts about the tabernacle, and the general truth that the dispensation was intended to introduce a more perfect economy, without endeavoring to explain the typical import of every pin and pillar of the ancient place of worship. If those things had such a designed typical reference, it is remarkable that Paul did not go into an explanation of that fact in the Epistle before us. Never could a better opportunity for doing it occur than was furnished here. Yet it was not done. Paul is silent where many expositors have found occasion for admiration. Where they have seen the profoundest wisdom, he saw none; where they have found spiritual instruction in the various implements of divine service in the sanctuary, he found none.
Why should we be more wise than he was? Why attempt to hunt for types and shadows where he found none? And why should we not be limited to the views which he actually expressed in regard to the design and import of the ancient dispensation? Following an inspired example we are on solid ground, and are not in danger. But the moment we leave that, and attempt to spiritualize everything in the ancient economy, we are in an open sea without compass or chart, and no one knows to what fairy lands he may be drifted. As there are frequent allusions in the New Testament to the different parts of the tabernacle furniture here specified, it may be a matter of interest and profit to furnish an illustration of the most material of them.
(Without attempting to explain the typical import of every pin and pillar of the tabernacle, one may be excused for thinking, that such prominent parts of its furniture, as the ark, the candlestick, and the cherubim, were designed as types. Nor can it be wrong to inquire into the spiritual significancy of them, under such guidance as the light of Scripture, here or affords elsewhere. This has been done by a host of most sober and learned commentators. It is of no use to allege, that the apostle himself has given no particular explanation of these matters, since this would have kept him back too long from his main object; and is, therefore, expressly declined by him. "Yet," says McLean, his manner of declining it implies, that each of these sacred utensils had a mystical signification. They were all constructed according to particular divine directions, Exo. 25. The apostle terms them, "the example and shadow of heavenly things," Heb 8:5; "the patterns of things in the heavens, Heb 9:23; and these typical patterns included not only the tabernacle and its services, but every article of its furniture, as is plain from the words of Moses, Exo 25:8-9. There are also other passages which seem to allude to, and even to explain, some of these articles, such as the golden candlestick, with its seven lamps, Rev 1:12-13, Rev 1:20; the golden censer, Rev 8:3-4; the vail, Heb 10:20; the mercy-seat, Rom 3:25; Heb 4:16; and, perhaps, the angelic cherubim, Pe1 1:12." It must, however, be acknowledged that too great care and caution cannot be used in investigating such subjects.)
The candlestick - For an account of the candlestick, see Exo 25:31-37. It was made of pure gold, and had seven branches, that is, three on each side and one in the center. These branches had on the extremities seven golden lamps, which were fed with pure olive oil, and which were lighted "to give light over against it;" that is, they shed light on the altar of incense, the table of show-bread, and generally on the furniture of the holy place. These branches were made with three "bowls," "knops," and "flowers" occurring alternately on each one of the six branches; while on the center or upright shaft there were four "bowls," "knops" and "flowers" of this kind. These ornaments were probably taken from the almond, and represented the flower of that tree in various stages. The "bowls" on the branches of the candlestick probably meant the calyx or cup of that plant from which the flower springs.
The "knops" probably referred to some ornament on the candlestick mingled with the "bowls" and the "flowers," perhaps designed as an imitation of the nut or fruit of the almond. The "flowers" were evidently ornaments resembling the flowers on the almond-tree, wrought, as all the rest were, in pure gold. See Bush's notes on Exodus 25. The candlestick was undoubtedly designed to furnish light in the dark room of the tabernacle and temple; and in accordance with the general plan of those edifices, was ornamented after the most chaste and pure views of ornamental architecture of those times - but there is no evidence that its branches, and bowls, and knops, and flowers each had a special typical significance. The sacred writers are wholly silent as to any such reference, and it is not well to attempt to be "wise above that which is written." An expositor of the Scripture cannot have a safer guide than the sacred writers themselves.
How should any uninspired man know that these things had such a special typical signification? The candlestick was placed on the south, or lefthand side of the holy place as one entered, the row of lamps being probably parallel with the wall. It was at first placed in the tabernacle, and afterward removed into the temple built by Solomon. Its subsequent history is unknown. Probably it was destroyed when the temple was taken by the Chaldeans. The form of the candlestick in the second temple, whose figure is preserved on the "Arch of Titus" in Rome, was of somewhat different construction. But it is to be remembered that the articles taken away from the temple by Vespasian were not the same as those made by Moses, and Josephus says expressly that the candlestick was altered from its original form.
And the table - That is, the table on which the showbread was placed. This table was made of shittim-wood, overlaid with gold. It was two cubits long, and one cubit broad, and a cubit and a half high; that is, about three feet and a half in length, one foot and nine inches wide, and two feet and a half in height. It was furnished with rings or staples, through which were passed staves, by which it was carried. These staves, we are informed by Josephus, were removed when the table was at rest, so that they might not be in the way of the priest as they officiated in the tabernacle. It stood lengthwise east and west, on the north side of the holy place.
And the show-bread - On the table just described. This bread consisted of twelve loaves, placed on the table, every Sabbath. The Hebrews affirm that they were square loaves, having the four sides covered with leaves of gold. They were arranged in two piles, of course with six in a pile; Lev 24:5-9. The number twelve was selected with reference to the twelve tribes of Israel. They were made without leaven; were renewed each Sabbath, when the old loaves were then taken away to be eaten by the priests only. The Hebrew phrase rendered "show-bread" means properly "bread of faces," or "bread of presence." The Septuagint render it ἄρτους ἐνώπιους artous enō pious - foreplaced loaves. In the New Testament it is, ἡ πρόθεσις τῶν ἄρτων hē prothesis tō n artō n - "the placing of bread;" and in Symmachus, "bread of proposition," or placing. Why it was called "bread of presence" has been a subject on which expositors have been much divided.
Some have held that it was because it was "before," or in the presence of the symbol of the divine presence in the tabernacle, though in another department; some that it was because it was set there to be seen by people, rather than to be seen by God. Others that it had an emblematic design, looking forward to the Messiah as the food or nourishment of the soul, and was substantially the same as the table spread with the symbols of the Saviour's body and blood. See Bush, in loc. But of this last-mentioned opinion, it may be asked where is the proof? It is not found in the account of it in the Old Testament, and there is not the slightest intimation in the New Testament that it had any such design. The object for which it was placed there can be only a matter of conjecture, as it is not explained in the Bible, and it is more difficult to ascertain the use and design of the show-bread than of almost any other emblem of the Jewish economy."
Calmet. Perhaps the true idea, after all that has been written and conjectured is, that the table and the bread were for the sake of carrying out the idea that the tabernacle was the dwelling-place of God, and that there was a propriety that it should be prepared with the usual appurtenances of a dwelling. Hence, there was a candlestick and a table, because these were the common and ordinary furniture of a room; and the idea was to be kept up constantly that that was the dwelling-place of the Most High by lighting and trimming the lamps every day, and by renewing the bread on the table periodically. The most simple explanation of the phrase "bread of faces," or "bread of presence" is, that it was so called because it was set before the "face" or in the "presence" of God in the tabernacle. The various forms which it has been supposed would represent the table of showbread may be seen in Calmet's Large Dictionary. The Jews say that they were separated by plates of gold.
Which is called the sanctuary - Margin, "Or, holy." That is, "the holy place." The name sanctuary was commonly given to the whole edifice, but with strict propriety appertained only to this first room.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: a tabernacle: exo 26:1-30, Exo 29:1, Exo 29:35, Exo 36:8-38, Exo 39:32-34, Exo 40:2, Exo 40:18-20
the first: exo 25:23-40, Exo 26:35, Exo 37:10-24, Exo 39:36-38, Exo 40:4, Exo 40:22-24
the table: Exo 40:4; Lev 24:5, Lev 24:6
the showbread: Exo 25:23, Exo 25:30
the sanctuary: or, holy, Exo 26:33
John Gill
9:2 For there was a tabernacle made,.... By the direction of Moses, according to the pattern showed him in the Mount:
the first; that is, the first part of the tabernacle, called the holy place, in distinction from the holy of holies, which was the second part of the tabernacle; for otherwise there were not a first and a second tabernacle; there never was but one tabernacle:
wherein was the candlestick; that this was in the tabernacle, and on the south side of it, and without the vail, where the apostle has placed it, is plain from Ex 26:35. This was wanting in the second temple (o): it was a type of Christ mystical, or the church; in the general use of it, to hold forth light, so the church holds forth the light of the Gospel, being put into it by Christ; in the matter of it, which was pure gold, denoting the purity, worth, splendour, glory, and duration of the church; in the parts of it, it had one shaft in the middle of it, in which all the parts met and cemented, typical of Christ the principal, and head of the church, whose situation is in the midst of the church, and who unites all together, and is but one: the six branches of it may intend all the members of the church, and especially the ministers of the word; the seven lamps with oil in them, may have a respect to the seven spirits of God, or the Spirit of God with his gifts and graces, and a profession of religion with grace along with it: and it was typical of the church in its ornaments and decorations; its bowls, knops, and flowers, may signify the various gifts of the Spirit, beautifying ministers, and fitting them for usefulness; and in the appurtenances of it, the tongs and snuff dishes may signify church discipline, censures, and excommunications.
And the table and the shewbread; the table, with the shewbread on it, was also in the tabernacle, on the north side of it, and without the vail, Ex 26:35. This was also wanting in the second temple (p): the table was typical of Christ, and of communion with him; of the person of Christ; in the matter of it, which was Shittim wood overlaid with gold, whereby were signified the two natures of Christ in one person; the human nature by the Shittim wood, which is incorruptible, for though he died he saw no corruption, and is risen again, and lives for ever; and the divine nature by the gold, all the fulness of the Godhead dwelling in him; and in the decorations of it, as the border, golden crown, &c. which may respect the fulness of his grace, and the honour and glory he is crowned with, which render him exceeding valuable and precious: and it may be typical of communion with him, either hereafter, when the saints shall sit with him as at a table, and eat and drink with him in the kingdom of his Father; or here, to which Christ admits them, and than which nothing is more honourable, comfortable, and desirable; and it may be significative of the ministration of the word and ordinances, of which Christ is the sum and substance, and in which he grants his people fellowship with him: to this table belonged rings and bars to carry it from place to place, which was done by the priests; where the church is, there Christ is, and there is the ministration of his word and ordinances; and which are sometimes moved from one place to another, by the ministers of the word, according to divine direction. The "shewbread", on the table, was typical either of the church of Christ, the saints, who may be signified by the unleavened cakes, being true and sincere, and without the leaven of malice and hypocrisy; and by twelve of them, which may represent the twelve tribes of Israel, the whole spiritual Israel of God; and by bread of faces, as the word for shewbread may be rendered, since they are always before the Lord, and his eyes are continually upon them; they are set upon the pure table, Christ, on whom they are safe, and by whom they are accepted with God: and the shewbread being set in rows, may denote their order and harmony; and their being removed every sabbath day, may signify the succession of saints in the church, as one is removed, another is brought in; and the frankincense put upon each row, shows them to be a sweet savour to God: or else the shewbread was typical of Christ himself, who is the bread of life, the food of his people; and may be signified by the shewbread for its fineness and purity, being made of fine flour, Christ is the finest of the wheat, bread from heaven, and angels' food; for its quantity, twelve cakes, with Christ, is bread enough, and to spare, for all the elect; for its continuance, Christ always abides, and such as feed upon him live for ever; for its gratefulness, Christ's flesh is meat indeed, and his blood drink indeed; and for its being only for the priests, as only such who are made priests to God, live by faith on Christ; see Lev 25:5. Moreover, the intercession of Christ may be prefigured by the shewbread, or bread of faces, he being the angel of God's presence or face, who appears in the presence of God for his people; and this consisting of twelve loaves, according to the number of the tribes of Israel, shows that Christ represents the whole Israel of God in heaven, and intercedes for them; and whereas the shewbread always continued, no sooner was one set of loaves removed, but another was put in their room; this may point at the continual intercession of Christ for his people; and the frankincense may denote the acceptableness of it to God.
Which is called the sanctuary; or "holy"; this refers either to the first part of the tabernacle, which was called the holy place, in which the priests in common ministered; or else to the things which were in it, now mentioned, the candlestick table, and shewbread; to which the Ethiopic version adds, and the golden censer, which it leaves out in the fourth verse; which version renders these words, "and these they call holy"; and so the Arabic version, "which are called holy things", as they were, as well as the place in which they were; so the candlestick is called the holy candlestick in the Apocrypha,
"As the clear light is upon the holy candlestick; so is the beauty of the face in ripe age.'' (Sirach 26:17)
and the ark, candlestick, table, censer, and altar, are called "holy vessels", by Philo the Jew (q); but the former sense seems best, when compared with the following verse.
(o) T. Bab. Bava Bathra, fol. 4. 1. (p) Menasseh ben Israel Conciliat. in Gen. qu. 41. (q) De Vita Mosis, l. 3. p. 668.
John Wesley
9:2 The first - The outward tabernacle. In which was the candlestick, and the table - The shewbread, shown continually before God and all the people, consisting of twelve loaves, according to the number of the tribes, was placed on this table in two rows, six upon one another in each row. This candlestick and bread seem to have typified the light and life which are more largely dispensed under the gospel by Him who is the Light of the world, and the Bread of life.
Robert Jamieson, A. R. Fausset and David Brown
9:2 Defining "the worldly tabernacle."
a tabernacle--"the tabernacle."
made--built and furnished.
the first--the anterior tabernacle.
candlestick . . . table--typifying light and life (Ex 25:31-39). The candlestick consisted of a shaft and six branches of gold, seven in all, the bowls made like almonds, with a knop and a flower in one branch. It was carried in Vespasian's triumph, and the figure is to be seen on Titus' arch at Rome. The table of shittim wood, covered with gold, was for the showbread (Ex 25:23-30).
showbread--literally, "the setting forth of the loaves," that is, the loaves set forth: "the show of the bread" [ALFORD]. In the outer holy place: so the Eucharist continues until our entrance into the heavenly Holy of Holies (1Cor 11:26).
which, &c.--"which (tabernacle) is called the holy place," as distinguished from "the Holy of Holies."
9:39:3: Եւ յետ երկրորդ վարագուրին խորա՛նն որ կոչէր Սրբութիւն սրբութեանց.
3 Եւ երկրորդ վարագոյրի յետեւում էր այն խորանը, որ կոչւում էր Սրբութիւնների Սրբութիւն,
3 Եւ երկրորդ վարագոյրին ետեւը այն խորանը՝ որ Սրբութիւն Սրբութեանց կը կոչուէր.
Եւ յետ երկրորդ վարագուրին` խորանն որ կոչէր Սրբութիւն սրբութեանց:

9:3: Եւ յետ երկրորդ վարագուրին խորա՛նն որ կոչէր Սրբութիւն սրբութեանց.
3 Եւ երկրորդ վարագոյրի յետեւում էր այն խորանը, որ կոչւում էր Սրբութիւնների Սրբութիւն,
3 Եւ երկրորդ վարագոյրին ետեւը այն խորանը՝ որ Սրբութիւն Սրբութեանց կը կոչուէր.
zohrab-1805▾ eastern-1994▾ western am▾
9:33: За второю же завесою была скиния, называемая 'Святое-святых',
9:3  μετὰ δὲ τὸ δεύτερον καταπέτασμα σκηνὴ ἡ λεγομένη ἅγια ἁγίων,
9:3. μετὰ (with) δὲ (moreover) τὸ (to-the-one) δεύτερον (to-second) καταπέτασμα (to-a-spreading-down-to) σκηνὴ (a-tenting) ἡ (the-one) λεγομένη (being-forthed) Ἅγια ( Hallow-belonged ) Ἁγίων , ( of-Hallow-belonged ,"
9:3. post velamentum autem secundum tabernaculum quod dicitur sancta sanctorumAnd after the second veil, the tabernacle which is called the Holy of Holies:
3. And after the second veil, the tabernacle which is called the Holy of holies;
And after the second veil, the tabernacle which is called the Holiest of all:

3: За второю же завесою была скиния, называемая 'Святое-святых',
9:3  μετὰ δὲ τὸ δεύτερον καταπέτασμα σκηνὴ ἡ λεγομένη ἅγια ἁγίων,
9:3. post velamentum autem secundum tabernaculum quod dicitur sancta sanctorum
And after the second veil, the tabernacle which is called the Holy of Holies:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:3: And after the second veil - The first veil, of which the apostle has not yet spoken, was at the entrance of the holy place, and separated the temple from the court, and prevented the people, and even the Levites, from seeing what was in the holy place.
The second veil, of which the apostle speaks here, separated the holy place from the holy of holies.
The tabernacle, which is called the Holiest of all - That is, that part of the tabernacle which is called the holy of holies.
Albert Barnes: Notes on the Bible - 1834
9:3: And after the second veil - There were two "veils" to the tabernacle. The one which is described in Exo 26:36-37, was called "the hanging for the door of the tent," and was made of "blue, and purple, and scarlet, and fine twined linen," and was suspended on five pillars of shittim-wood, overlaid with gold. This answered for a door to the whole tabernacle. The second or inner veil, here referred to, divided the holy from the most holy place. This is described in Exo 26:31-33. It was made of the same materials as the other, though it would seem in a more costly manner, and with more embroidered work. On this veil the figures of the cherubim were curiously wrought. The design of this veil was to separate the holy from the most holy place; and in regard to its symbolical meaning we can be at no loss, for the apostle Paul has himself explained it in this chapter; see notes on Heb 9:8-14. "The tabernacle." That is, the inner tabernacle; or what more properly was called the tabernacle. The name was given to either of the two rooms into which it was divided, or to the whole structure.
Which is called the Holiest of all - It was called "the Most Holy place;" "the Holy of Holies;" or "the Holiest of all." It was so called because the symbol of the divine presence - the "Shekinah" - dwelt there between the Cherubim.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: the second: Heb 6:19, Heb 10:20; Exo 26:31-33, Exo 36:35-38, Exo 40:3, Exo 40:21; Ch2 3:14; Isa 25:7; Mat 27:51
the Holiest: Heb 9:8, Heb 10:19; Kg1 8:6
Geneva 1599
9:3 And after (b) the second veil, the tabernacle which is called the (c) Holiest of all;
(b) He calls it the second veil, not because there were two veils, but because it was behind the sanctuary or the first tabernacle.
(c) The holiest sanctuary.
John Gill
9:3 And after the second vail,.... Were there more vails than one? the Scripture speaks but of one, Ex 26:31 there was indeed an hanging for the door of the tent, but that is not called a vail; nor was there more than one vail in the tabernacle, nor in the temple of Solomon; but in the second temple, under which the apostle lived, there were two vails, which divided between the holy place, and the holy of holies; and the innermost of these the apostle means: and so the Jewish writers (r) constantly affirm, that there were two vails between the said places, and that two new ones were made every year (s). So on the day of atonement, when the high priest went into the most holy place, with the incense, it is said (t), that
"he walked in the temple till he came between , "the two vails", which divide between the holy, and holy of holies, and there was the space of a cubit between them.''
The reason of these two vails may be seen in the account Maimonides gives of this matter (u):
"in the first temple there was a wall which divided between the holy, and holy of holies, the thickness of a cubit; but when they built the second temple, it was doubted by them, whether the thickness of the wall was of the measure of the holy place, or of the measure of the holy of holies; wherefore they made the holy of holies twenty cubits complete, and the holy place forty cubits complete, and they left the space of a cubit between the holy, and the holy of holies; and they did not build a wall in the second temple, but they made , "two vails", one on the side of the holy of holies, and the other on the side of the holy place, and between them a cubit answerable to the thickness of the wall, which was in the first temple; but in the first temple there was but one vail only, as it is said, Ex 26:33 and the vail shall divide unto you, &c.''
And to this account other Jewish writers (w) agree; and the space between the two vails is called by them (x), from the trouble and perplexity this affair gave them. This vail, or vails, might represent the sin of man, which separates between God and men, excludes from heaven; but is removed by the death of Christ, when the vail was rent in twain; so that now there is an open way to heaven; Christ has entered into it by his own blood; and saints have boldness to enter there by faith and hope now, and shall hereafter personally enter into it: or else this vail may signify the ceremonial law, which separated between Jew and Gentile, and is abolished by the death of Christ: or rather it was typical of the flesh, or human nature of Christ, called the vail of his flesh, Heb 10:20. Now within this second vail was
the tabernacle, or that part of it, the second part,
which is called the holiest of all; which was either typical of Christ, who is called the most Holy, Dan 9:24 he being so in both natures, divine and human; or of heaven, for the holy places, made with hands, were figures of heaven, Heb 9:24 for its holiness, it being the habitation of the holy God, holy angels, and spirits of just men made perfect; and for its invisibility, and the unseen things which faith and hope, which enter within the vail, are the evidence of; and for the things that are in it, typified by the following ones.
(r) T. Bab. Yoma, fol. 54. 1. & Cetubot, fol. 106. 1. Vid. Philo de Vita Mosis, l. 3. p. 667. (s) Misn. Shekalim, c. 8. sect. 5. Maimon. Cele Hamikdash, c. 7. sect. 16. (t) Misna Yoma, c. 5. sect. 1. Vid. Bereshit Rabba, sect. 10. fol. 8. 3. (u) Hilchot Beth Habbechira, c. 4. sect. 2. (w) Gloss. & Tosephot in T. Bab. Yoma, fol. 51. 2. & Bartenora in Misn. Yoma, c. 5. sect. 1. & in Middot, c. 4. sect. 7. (x) Misn. Middot ib. & T. Bab. Yoma ib. & Gloss. in T. Bab. Cetubot, fol. 106. 1.
John Wesley
9:3 The second veil divided the holy place from the most holy, as the first veil did the holy place from the courts.
Robert Jamieson, A. R. Fausset and David Brown
9:3 And--Greek, "But."
after--behind; within.
second veil--There were two veils or curtains, one before the Holy of Holies (catapetasma), here alluded to, the other before the tabernacle door (calumma).
called--as opposed to "the true."
9:49:4: յորում կայր բուրվառն ոսկի, եւ ա՛րկղն կտակարանաց պատեալ ներքոյ եւ արտաքոյ ոսկւով. յորում սափո՛րն ոսկի լի՛ մանանայիւ, եւ գաւազա՛նն Ահարոնի որ ծաղկեցաւ, եւ տախտա՛կք կտակարանացն.
4 որտեղ դրւում էր ոսկէ բուրվառը եւ ներսից ու դրսից ոսկով պատած կտակարանների արկղը, որի մէջ կար ոսկէ սափորը՝ լի մանանայով, եւ Ահարոնի գաւազանը, որ ծաղկեց, եւ ուխտի տախտակները.
4 Որուն մէջ էին ոսկի բուրվառը եւ ուխտին տապանակը՝ ամէն կողմէ ոսկիով պատուած՝ որուն մէջ էր ոսկիէ սափորը մանանայով լեցուն, Ահարոնին գաւազանը, որ ծաղկեցաւ եւ ուխտին տախտակները։
յորում կայր բուրվառն ոսկի, եւ արկղն կտակարանաց պատեալ ներքոյ եւ արտաքոյ ոսկւով, յորում սափորն ոսկի լի մանանայիւ, եւ գաւազանն Ահարոնի որ ծաղկեցաւ, եւ տախտակք կտակարանացն:

9:4: յորում կայր բուրվառն ոսկի, եւ ա՛րկղն կտակարանաց պատեալ ներքոյ եւ արտաքոյ ոսկւով. յորում սափո՛րն ոսկի լի՛ մանանայիւ, եւ գաւազա՛նն Ահարոնի որ ծաղկեցաւ, եւ տախտա՛կք կտակարանացն.
4 որտեղ դրւում էր ոսկէ բուրվառը եւ ներսից ու դրսից ոսկով պատած կտակարանների արկղը, որի մէջ կար ոսկէ սափորը՝ լի մանանայով, եւ Ահարոնի գաւազանը, որ ծաղկեց, եւ ուխտի տախտակները.
4 Որուն մէջ էին ոսկի բուրվառը եւ ուխտին տապանակը՝ ամէն կողմէ ոսկիով պատուած՝ որուն մէջ էր ոսկիէ սափորը մանանայով լեցուն, Ահարոնին գաւազանը, որ ծաղկեցաւ եւ ուխտին տախտակները։
zohrab-1805▾ eastern-1994▾ western am▾
9:44: имевшая золотую кадильницу и обложенный со всех сторон золотом ковчег завета, где были золотой сосуд с манною, жезл Ааронов расцветший и скрижали завета,
9:4  χρυσοῦν ἔχουσα θυμιατήριον καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα καὶ ἡ ῥάβδος ἀαρὼν ἡ βλαστήσασα καὶ αἱ πλάκες τῆς διαθήκης,
9:4. χρυσοῦν (to-golden) ἔχουσα (holding) θυμιατήριον (to-an-incenserlet) καὶ (and) τὴν (to-the-one) κιβωτὸν (to-a-box) τῆς (of-the-one) διαθήκης (of-a-placement-through) περικεκαλυμμένην (to-having-had-come-to-be-shrouded-about) πάντοθεν (from-all) χρυσίῳ, (unto-a-goldlet,"ἐν (in) ᾗ (unto-which) στάμνος (a-jar) χρυσῆ (golden) ἔχουσα (holding) τὸ (to-the-one) μάννα (to-a-manna) καὶ (and) ἡ (the-one) ῥάβδος (a-rod) Ἀαρὼν (of-an-Aaron) ἡ (the-one) βλαστήσασα (having-sprouted) καὶ (and) αἱ (the-ones) πλάκες (slabs) τῆς (of-the-one) διαθήκης, (of-a-placement-through,"
9:4. aureum habens turibulum et arcam testamenti circumtectam ex omni parte auro in qua urna aurea habens manna et virga Aaron quae fronduerat et tabulae testamentiHaving a golden censer and the ark of the testament covered about on every part with gold, in which was a golden pot that had manna and the rod of Aaron that had blossomed and the tables of the testament.
4. having a golden censer, and the ark of the covenant overlaid round about with gold, wherein a golden pot holding the manna, and Aaron’s rod that budded, and the tables of the covenant;
Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein [was] the golden pot that had manna, and Aaron' s rod that budded, and the tables of the covenant:

4: имевшая золотую кадильницу и обложенный со всех сторон золотом ковчег завета, где были золотой сосуд с манною, жезл Ааронов расцветший и скрижали завета,
9:4  χρυσοῦν ἔχουσα θυμιατήριον καὶ τὴν κιβωτὸν τῆς διαθήκης περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα καὶ ἡ ῥάβδος ἀαρὼν ἡ βλαστήσασα καὶ αἱ πλάκες τῆς διαθήκης,
9:4. aureum habens turibulum et arcam testamenti circumtectam ex omni parte auro in qua urna aurea habens manna et virga Aaron quae fronduerat et tabulae testamenti
Having a golden censer and the ark of the testament covered about on every part with gold, in which was a golden pot that had manna and the rod of Aaron that had blossomed and the tables of the testament.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
9:4: Which had the golden censer - It is evident that the apostle speaks here of the tabernacle built by Moses, and of the state and contents of that tabernacle as they were during the lifetime of Moses. For, as Calmet remarks, in the temple which was afterwards built there were many things added which were not in the tabernacle, and several things left out. The ark of the covenant and the two tables of the law were never found after the return from the Babylonish captivity. We have no proof that, even in the time of Solomon, the golden pot of manna, or the rod of Aaron, was either in or near the ark. In Solomon's temple the holy place was separated from the holy of holies by a solid wall, instead of a veil, and by strong wooden doors, Kg1 6:31-33. In the same temple there was a large vestibule before the holy place; and round about this and the holy of holies there were many chambers in three stories, Kg1 6:5, Kg1 6:6. But there was nothing of all this in the Mosaic tabernacle; therefore, says Calmet, we need not trouble ourselves to reconcile the various scriptures which mention this subject; some of which refer to the tabernacle, others to Solomon's temple, and others to the temple built by Zorobabel; which places were very different from each other.
The apostle says that the golden censer was in the holy of holies; but this is nowhere mentioned by Moses. But he tells us that the high priest went in, once every year, with the golden censer to burn incense; and Calmet thinks this censer was left there all the year, and that its place was supplied by a new one, brought in by the priest the year following. Others think it was left just within the veil, so that the priest, by putting his hand under the curtain, could take it out, and prepare it for his next entrance into the holiest.
The ark of the covenant - This was a sort of chest overlaid with plates of gold, in which the two tables of the law, Aaron's rod, the pot of manna, etc., were deposited. Its top, or lid, was the propitiatory or mercy-seat.
Albert Barnes: Notes on the Bible - 1834
9:4: Which had the golden censer - The censer was a "fire-pan," made for the purpose of carrying fire, in order to burn incense on it in the place of worship. The forms of the censer were various. Some difficulty has been felt respecting the statement of Paul here that the "golden censer" was in the most holy place, from the fact that no such utensil is mentioned by Moses as pertaining to the tabernacle, nor in the description of Solomon's temple, which was modelled after the tabernacle, is there any account of it given. But the following considerations will probably remove the difficulty.
(1) Paul was a Jew, and was familiar with what pertained to the temple, and gave such a description of it as would be in accordance with what actually existed in his time. The fact that Moses does not expressly mention it, does not prove that in fact no such censer was laid up in the most holy place.
(2) Aaron and his successors were expressly commanded to burn incense in a "censer" in the most holy place before the mercy-seat. This was to be done on the great day of atonement, and but once in a year; Lev 16:12-13.
(3) there is every probability that the censer that was used on such an occasion was made of gold. All the implements that were employed in the most holy place were made of gold, or overlaid with gold, and it is in the highest degree improbable that the high priest would use any other on so solemn an occasion; compare Kg1 7:50.
(4) as the golden censer was to be used only once in a year, it would naturally be laid away in some secure situation, and none would so obviously occur as the most holy place. There it would be perfectly safe. No one was permitted to enter there but the high priest, and being preserved there it would be always ready for his use. The statement of Paul, therefore, has the highest probability, and undoubtedly accords with what actually occurred in the tabernacle and the temple. The object of the incense burned in worship was to produce an agreeable fragrance or smell; see notes on Luk 1:9.
And the ark of the covenant - This ark or chest was made of shittim-wood, was two cubits and a half long, a cubit and a half broad, and the same in height; Exo 25:10. It was completely covered with gold, and had a "lid," which was called the "mercy-seat," on which rested the Shekinah, the symbol of the divine presence, between the outstretched wings of the cherubim. It was called "the ark of the covenant," because within it were the two tables of the covenant, or the Law of God written on tables of stone. It was a simple "chest, coffer, or box," with little ornament, though rich in its materials. A golden crown or molding ran around the top, and it had rings and staves in its sides by which it might be borne; Exo 25:12-16. This ark was regarded as the most sacred of all the appendages of the tabernacle. Containing the Law, and being the place where the symbol of the divine presence was manifested, it was regarded as especially holy, and in the various wars and Rev_olutions in the Hebrew commonwealth, it was guarded with special care.
After the passage over the Jordan it remained for some time at Gilgal Jos 4:19, whence it was removed to Shiloh; Sa1 1:3. From hence, the Israelites took it to their camp, apparently to animate them in battle, but it was taken by the Philistines; 1 Sam. 4. The Philistines, however, oppressed by the hand of God, resolved to return it, and sent it to Kirjath-Jearim; Sa1 7:1. In the reign of Saul it was at Nob. David conveyed it to the house of Obededom, and thence to his palace on Mount Zion; 2 Sam. 6. At the dedication of the temple it was placed in the Holy of Holies by Solomon, where it remained for many years. Subsequently, it is said, the wicked kings of Judah, abandoning themselves to idolatry, established idols in the most holy place itself, and the priests removed the ark, and bore it from place to place to secure it from profanation. "Calmet." When Josiah ascended the throne he commanded the priests to restore the ark to its place in the sanctuary, and forbade them to carry it about from one place to another as they had before done; Ch2 35:3. The subsequent history of the ark is unknown. It is probable that it was either destroyed when the city of Jerusalem was taken by Nebuchadnezzar, or that it was carried with other spoils to Babylon, There is no good reason to suppose that it was ever in the second temple, and it is generally admitted by the Jews that the ark of the covenant was one of the things that were wanting there. Abarbanel says, that the Jews flatter themselves that it will be restored by the Messiah.
Wherein - That is, in the ark - for so the construction naturally requires. In Kg1 8:9, however, it is said that there was nothing in the ark, "save the two tables of stone which Moses put there at Horeb," and it has been supposed by some that the pot of manna and the rod of Aaron were not in the ark, but that they were in capsules, or ledges made on its sides for their safe keeping, and that this should be rendered "by the ark." But the apostle uses the same language respecting the pot of manna and the rod of Aaron which he does about the two tables of stone, and as they were certainly in the ark, the fair construction here is that the pot of manna and the rod of Aaron were in it also. The account in Exo 16:32-34; Num 17:10, is, that they were laid up in the most holy place, "before the testimony," and there is no improbability whatever in the supposition that they were in the ark. Indeed, that would be the most safe place to keep them, as the tabernacle was often taken down and removed from place to place. It is clear from the passage in Kg1 8:9, that they were not in the ark in the temple, but there is no improbability in the supposition that before the temple was built they might have been removed from the ark and lost. When the ark was carried from place to place, or during its captivity by the Philistines, it is probable that they were lost, as we never hear of them afterward.
The golden pot - In Exo 16:33, it is simply "a pot," without specifying the material. In the Septuagint it is rendered "golden pot," and as the other utensils of the sanctuary were of gold, it may be fairly presumed that this was also.
That had manna - A small quantity of manna which was to be preserved as a perpetual remembrancer of the food which they had eaten in their long journey in the wilderness, and of the goodness of God in miraculously supplying their wants. As the manna, also, would not of itself keep, Exo 16:20, the fact that this was to be laid up to be preserved from age to age, was a perpetual miracle in proof of the presence and faithfulness of God. On the subject of the manna, see Bush's notes on Exo 16:15.
And Aaron's rod that budded - That budded and blossomed as a proof that God had chosen him to minister to him. The princes of the tribes were disposed to rebel, and to call in question the authority of Aaron. To settle the matter, each one was required to take a rod or staff of office, and to bring it to Moses with the name of the tribe to which it appertained written on it. These were laid up by Moses in the tabernacle, and it was found on the next day that the rod marked with the name of Levi had budded and blossomed, and produced almonds. In perpetual remembrance of this miracle, the rod was preserved in the ark; Num 17:1-13. Its subsequent history is unknown. It was not in the ark when the temple was built, nor is there any reason to suppose that it was preserved to that time.
And the tables of the covenant - The two tables of stone on which the ten commandments were written. They were expressly called "the words of the covenant" in Exo 34:28. On the word "covenant"; see notes on Heb 9:16 and 17 of this chapter. These two tables were in the ark at the time the temple was dedicated. Kg1 8:9. Their subsequent history is unknown. It is probable that they shared the fate of the ark, and were either carried to Babylon, or were destroyed when the city was taken by Nebuchadnezzar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: the golden: Lev 16:12; Kg1 7:50; Rev 8:3
the ark: Exo 25:10-16, Exo 26:33, Exo 37:1-5, Exo 39:35, Exo 40:3, Exo 40:21
was: Exo 16:33, Exo 16:34
and Aaron's: Num 17:5, Num 17:8, Num 17:10; Psa 110:2, Psa 110:3
and the: Exo 25:16, Exo 25:21, Exo 26:33, Exo 34:29, Exo 40:3, Exo 40:20, Exo 40:21; Deu 10:2-5; Kg1 8:9, Kg1 8:21; Ch2 5:10
John Gill
9:4 Which had the golden censer,.... There were various censers used by the priests in the daily service, but this was a peculiar one, which was used by the high priest on the day of atonement; on other days he used a silver censer, but on that day a golden one, and with it he entered into the holy of holies (y); and though Moses does not call it a golden one, Lev 16:12 yet Josephus does (z); and so do the Jewish doctors in the place referred to, with whom the apostle agrees, and to this the allusion is in Rev_ 8:3 but here a difficulty arises, how this can be said to have been in the holy of holies, and within the vail, when, according to Moses, it was without the vail, and was only carried within on the day of atonement; and so Philo the Jew (a) places it in the other part of the tabernacle; and it seems as if it was to avoid this difficulty, that the Ethiopic version has removed it from this verse to verse the second, and put it among the things that were in the holy place; but there is no need of this, nor to say that the altar of incense is intended, for that is never so called, and, besides, was without the vail too. It should be observed, that the apostle does not say, that the golden censer was laid up in the holy of holies, and kept there, but that it "had" it; as it had it on the day of atonement, when it was carried in there by the high priest, who there made use of it; and it was for the use of it in that place, that it was peculiarly designed. What was done by it was this, burning coals were with it taken off from the altar before the Lord, and were brought in within the vail, where incense was put upon them, which covered the mercy seat, that so the high priest died not. The burning coals signify the very great sufferings of Christ, not only the sufferings of his body, which were very painful, but those of his soul, when the wrath and hot displeasure of God was poured out upon him; and those coals being taken off from the altar before the Lord, show that the sufferings of Christ were according to the will of God, were grateful to him, and always before him; and their being brought within the vail, does not denote that Christ is now in a suffering state, though he is in the midst of the throne, as a lamb that had been slain; but the continued virtue and efficacy of his sufferings, and that our faith and hope, which enter within the vail, have to do with his blood and sacrifice thither carried. And the incense, which was carried in with those coals, typified the intercession of Christ in heaven, which is pure and holy, sweet, fragrant, and perpetual; and the priest having his hands full of it, expresses the fulness of Christ's intercession for all his elect, and for all things for them, and his fulness of merit to plead, which makes his intercession efficacious and prevalent; and hence, through his much incense, the prayers of his people become odorous and acceptable: and the incense being put upon the burning coals in the censer, shows that Christ's intercession proceeds upon the foot of his blood and sacrifice, his sufferings and death; and hence it becomes grateful, and has its influence; the smoke of it covers the mercy seat, or throne of grace, and makes that accessible; and as the priest, who offers it, never dies, so none of those for whom he intercedes.
And the ark of the covenant overlaid round about with gold; this is called the ark of the covenant, because the tables of the covenant, afterwards mentioned, were put into it; and that it was overlaid with gold round about, is certain from Ex 25:11 where it is said to be overlaid with pure gold, within and without; and that the ark was within the vail, and in the most holy place, is manifest from Ex 40:21 that this was wanting in the second temple, is generally agreed (b); but who took it away, where it was put, or what became of it various are the sentiments of the Jewish writers: some say (c), it was carried away by Nebuchadnezzar into Babylon, and is meant by the goodly vessels of the house of the Lord, 2Chron 36:10 others say (d), that Jeremiah the prophet took it, and hid it in a cave on Mount Nebo; but the more generally received opinion is, that it was hid by King Josiah in some hidden and deep place, which Solomon had built for that purpose under ground, knowing, that the temple would be destroyed (e); and it is often said, that it was hid under the pavement of a room in the temple, called , "the wood room" (f). The ark is, by some, thought to be a type of the church, which is the ark of God, of his building, and where he dwells; the ark of the covenant, or testimony, where the oracles of God, his word and ordinances, are: its being made of Shittim wood may denote the incorruption and duration of it: and its being covered with gold within and without is expressive of its glory; and its being portable, and carried from place to place, shows that the church is not always in one place; its rings, staves, and priests that bore it, may point at the Gospel, and the ministers of it, the instruments of moving it; and its moving from place to place, and falling into the hands of enemies, were emblematical of the church's afflictions; as its rest at last, in Solomon's temple, may signify the church's rest here and hereafter: but the ark is rather to be considered as a type of Christ; its various names agree with Christ, as the ark of God, the ark of his strength, the glory of God, the face of God, the holy ark, the ark of the covenant, or testimony, yea, Jehovah, and God himself: the time of its making is observable, it was made before the tabernacle, and the tabernacle for the sake of it; Christ is before all creatures, and was set up as Mediator before anything existed, and all things are for his sake; it being made of Shittim wood, covered with gold, may denote both the incorruption and glory of Christ; and its several decorations, the graces with which he was adorned, as man and Mediator; its staves and rings may design the word, ordinances, and ministers, whereby he is carried into the several places of the world; here God granted his presence, and counsel was asked of him, and it was brought forth in time of war, as a security from enemies, all which is applicable to Christ; by it wonders were done, as the dividing of Jordan for the Israelites to pass into the land of Canaan, the falling of the walls of Jericho, and the fall of Dagon; so Christ has opened the way for his people to heaven, has spoiled principalities and powers, and his Gospel is powerful to the pulling down the strongholds of sin and Satan; the moving of the ark from place to place, and its rest in the temple, may signify the rest of Christ, after his many fatigues in this world.
Wherein was the golden pot that had manna; which Aaron filled with manna by the direction of Moses, who gave it at the appointment of God, that it might be preserved to future ages, as a memorial of the goodness, care, and power of God in feeding the Israelites with it in the wilderness, Ex 16:33. This pot held an omer, which was more than three pints and a half; some say six pints: and though Moses does not call it a golden pot, yet it is so called, not only by the Septuagint in Ex 16:33 but also by Philo the Jew (g); nor is it reasonable to think, with some Jewish writers (h), that it should be made of earth, which was to continue for ages to come: this also was wanting in the second temple (i); and this, with Aaron's rod, after mentioned, and other things, is said to be hid when the ark was, and along with it (k): but how this pot, as well as Aaron's rod, can be said to be in the ark, when it is asserted, at the bringing of the ark into the temple, at the dedication of it by Solomon, that there was nothing in it but two tables of stone, 3Kings 8:9 and both the pot of "manna", and Aaron's rod, are said to be before the testimony, Ex 16:34 and not in it, is a difficulty. Some, in order to remove it, observe, that the phrase, "wherein", refers not to the ark, but to the tabernacle; but since the tables of the covenant were in the ark, and these are mentioned with it, and the phrase, "over it", in the next verse, cannot be understood of the tabernacle, but of the ark, this solution is not satisfactory. Others have observed, that they might be in the ark in Moses's time and in Jeremiah's time, when they are said to be hid, though they were not in Solomon's: and others have taken notice, that the preposition sometimes signifies "at", or "with", as in Col 3:1 and so the sense is, that these were near unto it in the most holy place, and might be in the sides of it, though not within it; for there were places in the sides of the ark to put things into, Deut 31:26. And certain it is from the above account from Scripture, that they were near it; and so, by the Jewish writers, they are always mentioned along with it: when that was carried away, and hid, they were hid with it; but what a certain Jewish commentator (l) observes on 3Kings 8:9 is so express, as if it was designed to vindicate our apostle: his remark is this:
"the intention of this is not to deny that there were not the things mentioned in the law, for they were , "left in it", as Aaron's "rod", and "the pot of manna", only to deny, hereby, that there was not anything of the law, save the decalogue.''
And it should be observed, that it is not said of these, that they were put before the ark, but "before the testimony"; that is, before the tables of the covenant, which were within the ark. The "manna", in this pot, was typical of Christ; in the signification of its name, whether it comes from "manah", which signifies to appoint, prepare, and distribute, Christ being appointed, prepared, and distributed, as food for his people; or from , "man hu", what is it? the words said by the Israelites, when they first saw it, not knowing what it was; so Christ is unknown to his people until revealed to them, and remains unknown to all natural and unregenerate men: the manna came from heaven, from God, and was a free gift of his, and so Christ: it was round in form, and may be expressive of Christ's perfection, and eternity: it was in colour white, which may signify his purity and innocence; it was sweet in taste, and so is Christ, his fruits, his word and ordinances: it was small in quantity, which may denote the meanness and despicableness of Christ in the eyes of the world: the people went out and gathered it, and ground it in mills, or beat it in mortars, and baked it, and ate, which may be typical of the apprehension, sufferings, and death of Christ, in order to be fit food for the faith of believers. The persons that were fed by it were the Israelites, who were brought out of Egypt, and then in the wilderness, a large number, and men of all sorts, rich, and poor, and who had an equal portion, though very undeserving; so those who are fed by Christ, and nourished with him, the bread of life, are the spiritual Israel of God, whom Christ has redeemed from worse than Egyptian bondage and darkness, though they are yet in the wilderness of this world; and they are a large number, the whole family of God, who receive out of Christ's fulness grace for grace; and there is no difference of high and low, rich and poor, bond or free, male or female; they are all one in Christ, and Christ is all in all; and they have all a whole Christ, though they are very undeserving, being by nature children of wrath as others. And as the Israelites had the manna every day, and all the while they were in the wilderness, so Christ is the daily bread of believers; by him, in his word and ordinances, is his church nourished in the wilderness, to whom he gives to eat of the hidden manna, the food of the wilderness. The "pot", in which this manna was kept, was typical of the ordinances of the Gospel; in its matter, being made of gold, denoting the preciousness and duration of them; in the size of it, holding an "omer", showing that these contain plenty of good things to satisfaction; in the situation of it before the ark, signifying the presence of Christ with his ordinances; and in its use to hold manna, and be a memorial of it to ages to come, as the ordinances have in them food for souls, and are the means of remembering Christ in future generations, till his second coming.
And Aaron's rod that budded; and not only budded, but bloomed; blossomed, and yielded almonds, Num 17:8. This also was laid before the ark of the testimony, Heb 9:10, and may be said to be in it, or with it, in the same sense as the pot of manna was; it was likewise wanting in the second temple (m), and is said to be hid with the pot of manna, and other things, as before observed: it was a type of Christ: it is affirmed by the Jews, that in the days of the Messiah, the priesthood shall return, and the rod of Aaron shall flourish (n); it was, very probably, as some have thought (o), an almond tree stick, as that in Jer 1:11. The almond tree has its name, in Hebrew, from a word which signifies haste and vigilance; it being, as Pliny says (p), the first of trees that buds and blossoms, and is very hasty in putting them forth. An almond tree rod may be a proper emblem of Christ's speedy incarnation in the fulness of time; and Aaron's almond tree rod, of his right to the priesthood, and his vigilance in it: this was first a dry rod or stick, and may design the mean descent and appearance of Christ, being born of mean parents, living a mean and obscure life; his entrance on his public ministry, and continuance in it, were without any pomp or grandeur; he was as a root out of a dry ground; and though he did many miracles, these were treated with contempt; and he was at last apprehended, arraigned, and condemned as a malefactor, and died a shameful and an accursed death: it looked very unlikely and unpromising, that he should be the King Messiah; that he should have all power in heaven and in earth; that he should have the wisdom he had, and do the miracles he did; and that he should be the author of eternal salvation; and that such fruits of grace, peace, pardon, and righteousness, should spring from him, as that Aaron's dry rod should bud, blossom, and bear almonds, in which it was a lively figure of Christ; that lying among other rods, and perhaps being like them, may denote Christ's assuming the common nature of men, or an individual of human nature in all things like to man: and this being cut off from the tree, and being a dry stick, may represent the death of Christ; and its budding and blossoming may point at the resurrection of Christ from the dead; and as Aaron's priesthood was confirmed by the budding and blossoming of his rod, so the deity and Messiahship of Christ are confirmed by his resurrection; and its bringing forth almonds may design the fruits of Christ's death and resurrection; and moreover, the almond tree being, as Philo the Jew says (q) the first of trees that buds and blossoms in the spring, and the last that casts its leaves, it may be, as he observes, a symbol of the priestly tribe; and it may be a figure of the perpetuity of Christ, and his priesthood:
and the tables of the covenant; the same with the testimony which was ordered to be put into the ark, and accordingly was, Ex 25:16. About this there is no controversy; though it is a matter of dispute with the Jews, whether the book of the law was in the ark or not: some say it was in the side of it, and others within it (r); but Maimonides (s) says, that Moses wrote the whole law with his own hand before he died, and gave a book (or copy) to every tribe, and one copy he put "in the ark": so Jarchi says (t), that the book of the law of Moses was put into the midst of the ark, and the ark was glorious and beautiful by that which was "within it". These tables were made of stone, an emblem of the hardness of man's heart, which is destitute of spiritual life and motion, senseless and stupid, impenitent, stubborn, and inflexible, and on which no impressions can be made but by powerful and efficacious grace; and also of the stability and duration of the law, as moral, which is not antiquated by another, nor made void by the Gospel, nor altered in its nature and terms, but remains the same as to the matter of it; though it is now no covenant of works to believers, and they are freed from the curse and condemnation of it: the number of these tables is two; the whole law is reduced by our Lord to two grand precepts of it, Mt 22:37 and the fleshly tables, on which it is reinscribed in regeneration, are the heart and mind, 2Cor 3:3. The place where these tables were put is the ark, which was typical of the law being in Christ, not only in his hands, but in his heart, Ps 40:8 and in his keeping of which he is the fulfilling end; for he being the surety of his people, and becoming man, answered every part of the law; in the holiness of his nature, in the perfect obedience of his life, and in his sufferings and death, in which he bore the penalty of it: and these tables are called the tables of the covenant, because the law on Mount Sinai was a covenant made with the people of Israel; and was typical of the covenant, of which Christ is the surety and Mediator, and which is ratified by his blood.
(y) Misn. Yoma, c. 4. sect. 4. Maimon. Yom Hacippurim, c. 2. sect. 5. (z) Antiqu. l. 3. c. 8. sect. 3. (a) De Vita Mosis, l. 3. p. 668. (b) T. Bab. Menachot, fol. 27. 2. & Yoma, fol. 21. 2. Menasseh ben Israel Concil. in Gen. qu. 41. Kimchi in Hagg. i. 8. (c) T. Bab. Yoma, fol. 53. 2. Seder Olam Rabba, c. 25. T. Hieros. Shekalim, fol. 49. 3. (d) Joseph ben Gorion, l. 1. c. 17. 2 Maccab. ii. 4, 5. (e) T. Hieros. Sota, fol. 22. 3. T. Bab. Ceritot, fol. 5. 2. Maimon. Beth Habbechira, c. 4. sect. 1. (f) Misn. Shekalim, c. 6. sect. 1, 2. T. Hieros. Shekalim, fol. 49. 3. T. Bab. Yoma, fol. 54. 1. (g) De Cong. Quaer. Erud. Gratia, p. 438. (h) Mechilta, fol. 20. 1. & Tanchuma, fol. 29. 4. (i) Menasseh ben Israel Conciliat. in Gen. qu. 41. (k) T. Hieros. Shekalim, fol. 49. 3. & Sota, fol. 22. 3. T. Bab. Ceritot, fol. 5. 2. & Horayot, fol. 12. 1. Maimon. Beth Habbechira, c. 4. sect. 1. (l) R. Levi ben Gersom in 1 Kings viii. 9. so others in Laniado Celi, Yekar in loc. (m) Menasseh ben Israel Conciliat. in Gen. qu. 41. (n) Baal Hatturim in Numb. xvii. 5. (o) Joseph. Antiqu. l. 4. c. 4. sect. 2. Aben Ezra in Numb. xvii. 8. (p) Nat. Hist. l. 16. c. 25. (q) De Vita Mosis, l. 3. p. 681. (r) T. Bab. Bava Bathra, fol. 14. 1, 2. Jarchi in Deut. xxxi. 26. (s) Praefat. in Yad Chazaka in principio. (t) Gloss. on T. Bab. Avoda Zara, fol. 24. 2.
John Wesley
9:4 Having the golden censer - Used by the high priest only, on the great day of atonement. And the ark, or chest, of the covenant - So called from the tables of the covenant contained therein. Wherein was the manna - The monument of God's care over Israel. And Aaron's rod - The monument of the regular priesthood. And the tables of the covenant - The two tables of stone, on which the ten commandments were written by the finger of God the most venerable monument of all.
Robert Jamieson, A. R. Fausset and David Brown
9:4 golden censer--The Greek, must not be translated "altar of incense," for it was not in "the holiest" place "after the second veil," but in "the holy place"; but as in 2Chron 26:19, and Ezek 8:11, "censer": so Vulgate and Syriac. This GOLDEN censer was only used on the day of atonement (other kinds of censers on other days), and is therefore associated with the holiest place, as being taken into it on that anniversary by the high priest. The expression "which had," does not mean that the golden censer was deposited there, for in that case the high priest would have had to go in and bring it out before burning incense in it; but that the golden censer was one of the articles belonging to, and used for, the yearly service in the holiest place. He virtually supposes (without specifying) the existence of the "altar of incense" in the anterior holy place, by mentioning the golden censer filled with incense from it: the incense answers to the prayers of the saints; and the altar though outside the holiest place, is connected with it (standing close by the second veil, directly before the ark of the covenant), even as we find an antitypical altar in heaven. The rending of the veil by Christ has brought the antitypes to the altar, candlestick, and showbread of the anterior holy place into the holiest place, heaven. In 3Kings 6:22, Hebrew, "the altar" is said to belong to the oracle, or holiest place (compare Ex 30:6).
ark--of shittim wood, that is, acacia. Not in the second temple, but in its stead was a stone basement (called "the stone of foundation"), three fingers high.
pot--"golden," added in the Septuagint, and sanctioned by Paul.
manna--an omer, each man's daily portion. In 3Kings 8:9; 2Chron 5:10, it is said there was nothing in the ark of Solomon's temple save the two stone tables of the law put in by Moses. But the expression that there was nothing THEN therein save the two tables, leaves the inference to be drawn that formerly there were the other things mentioned by the Rabbis and by Paul here, the pot of manna (the memorial of God's providential care of Israel) and the rod of Aaron, the memorial of the lawful priesthood (Num 17:3, Num 17:5, Num 17:7, Num 17:10). The expressions "before the Lord" (Ex 16:32), and "before the testimony" (Num 17:10) thus mean, "IN the ark." "In," however, may be used here (as the corresponding Hebrew word) as to things attached to the ark as appendages, as the book of the law was put "in the side of the ark," and so the golden jewels offered by the Philistines (1Kings 6:8).
tables of the covenant-- (Deut 9:9; Deut 10:2).
9:59:5: եւ ՚ի վերայ նորա քրովբէքն փառաց՝ որ հովանի ունէին ՚ի վերայ քաւութեանն. վասն որոյ՝ ո՛չ է այժմ ասել մի ըստ միոջէ[4774]։ [4774] Ոմանք. Եւ ՚ի վերայ նոցա քերոբ՛՛... ՚ի վերայ քաւութեան. վասն որոյ եւ ոչ։
5 եւ նրա վրայ կանգնած էին փառքի քերովբէները, որ հովանի էին անում քաւութեան սեղանի վրայ. դրանց մասին այժմ մէկ առ մէկ խօսելու կարիք չկայ:
5 Անոր վրայէն փառաց քերովբէները՝ որ քաւութեան վրայ հովանի կ’ընէին, որոնց մասին պէտք չէ հիմա մէկիկ մէկիկ խօսիլ։
եւ ի վերայ նորա քրովբէքն փառաց որ հովանի ունէին ի վերայ քաւութեանն, վասն որոյ ոչ է այժմ ասել մի ըստ միոջէ:

9:5: եւ ՚ի վերայ նորա քրովբէքն փառաց՝ որ հովանի ունէին ՚ի վերայ քաւութեանն. վասն որոյ՝ ո՛չ է այժմ ասել մի ըստ միոջէ[4774]։
[4774] Ոմանք. Եւ ՚ի վերայ նոցա քերոբ՛՛... ՚ի վերայ քաւութեան. վասն որոյ եւ ոչ։
5 եւ նրա վրայ կանգնած էին փառքի քերովբէները, որ հովանի էին անում քաւութեան սեղանի վրայ. դրանց մասին այժմ մէկ առ մէկ խօսելու կարիք չկայ:
5 Անոր վրայէն փառաց քերովբէները՝ որ քաւութեան վրայ հովանի կ’ընէին, որոնց մասին պէտք չէ հիմա մէկիկ մէկիկ խօսիլ։
zohrab-1805▾ eastern-1994▾ western am▾
9:55: а над ним херувимы славы, осеняющие очистилище; о чем не нужно теперь говорить подробно.
9:5  ὑπεράνω δὲ αὐτῆς χερουβὶν δόξης κατασκιάζοντα τὸ ἱλαστήριον· περὶ ὧν οὐκ ἔστιν νῦν λέγειν κατὰ μέρος.
9:5. ὑπεράνω (over-up-unto-which) δὲ (moreover) αὐτῆς (of-it) Χερουβεὶν (Cheroubein) δόξης (of-a-recognition) κατασκιάζοντα ( down-shadowing-to ) τὸ (to-the-one) ἱλαστήριον: (to-conciliator-belonged) περὶ (about) ὧν ( of-which ) οὐκ (not) ἔστιν (it-be) νῦν (now) λέγειν (to-forth) κατὰ (down) μέρος. (to-a-portion)
9:5. superque eam cherubin gloriae obumbrantia propitiatorium de quibus non est modo dicendum per singulaAnd over it were the cherubims of glory overshadowing the propitiatory: of which it is not needful to speak now particularly.
5. and above it cherubim of glory overshadowing the mercy-seat; of which things we cannot now speak severally.
And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly:

5: а над ним херувимы славы, осеняющие очистилище; о чем не нужно теперь говорить подробно.
9:5  ὑπεράνω δὲ αὐτῆς χερουβὶν δόξης κατασκιάζοντα τὸ ἱλαστήριον· περὶ ὧν οὐκ ἔστιν νῦν λέγειν κατὰ μέρος.
9:5. superque eam cherubin gloriae obumbrantia propitiatorium de quibus non est modo dicendum per singula
And over it were the cherubims of glory overshadowing the propitiatory: of which it is not needful to speak now particularly.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:5: And over it the cherubims of glory - Cherubim is the plural of cherub, and it is absurd to add our plural termination (s) to the plural termination of the Hebrew. The glory here signifies the shechinah or symbol of the Divine presence.
Shadowing the mercy-seat - One at each end of the ark, with their faces turned toward each other, but looking down on the cover or propitiatory, ἱλαστηριον, here called the mercy-seat.
Of which we cannot now speak particularly - The apostle did not judge any farther account of these to be necessary; and I may be excused from considering them particularly here, having said so much on each in the places where they occur in the Pentateuch. What these point out or signify is thus explained by St. Cyril: Christus licet unus sit, multifariam tamen a nobis intelligitur: Ipse est Tabernaculum propter carnis tegumenturn: Ipse est Mensa, quia noster cibus est et vita: Ipse est Arca habens legem Dei reconditam, quia est Verbum Patris: Ipse est Candelabrum, quia est lux spiritualis: Ipse est Altare incensi, quia est odor suavitatis in sanctificationem: Ipse est Altare holocausti, quia est hostia pro totius mundi vita in cruce oblata. "Although Christ be but one, yet he is understood by us under a variety of forms. He is the Tabernacle, on account of the human body in which he dwelt. He is the Table, because he is our Bread of life. He is the Ark which has the law of God enclosed within, because he is the Word of the Father. He is the Candlestick, because he is our spiritual light. He is the Altar of incense, because he is the sweet-smelling odour of sanctification. He is the Altar of burnt-offering, because he is the victim, by death on the cross, for the sins of the whole world." This father has said, in a few words, what others have employed whole volumes on, by refining, spiritualizing, and allegorizing.
Albert Barnes: Notes on the Bible - 1834
9:5: And over it - That is, over the ark.
The cherubim of glory - A Hebrew mode of expression, meaning "the glorious cherubim." The word "cherubim" is the Hebrew form of the plural, of which cherub is the singular. The word "glory" used here in connection with "cherubim," refers to the splendor, or magnificence of the image, as being carved with great skill, and covered with gold. There were two cherubim on the ark, placed on the lid in such a manner that their faces looked inward toward each other, and downward toward the mercy-seat. They stretched out their wings "on high," and covered the mercy-seat, or the lid of the ark; Exo 25:18-20; compare Kg1 8:6-7; Ch1 28:18. In the temple, the cherubim were made of the olive tree, and were ten cubits high. They were overlaid with gold, and were so placed that the wing of one touched the wall on one side of the Holy of Holies, and that of the other the other side, and their wings met together over the ark; Kg1 6:23-28.
It is not probable, however, that this was the form used in the tabernacle, as wings thus expanded would have rendered it inconvenient to carry them from place to place. Of the form and design of the cherubim much has been written, and much that is the mere creation of fancy, and the fruit of wild conjecture. Their design is not explained in the Bible, and silence in regard to it would have been wisdom. If they were intended to be symbolical, as is certainly possible, (compare Eze 10:20-22), it is impossible now to determine the object of the symbol. Who is authorized to explain it? Who can give to his speculations anything more than the authority of "pious conjecture?" And of what advantage, therefore, can speculation be, where the volume of inspiration says nothing? They who wish to examine this subject more fully, with the various opinions that have been formed on it, may consult the following works, namely, Calmet's Dictionary, Fragment No. 152, with the numerous illustrations; Bush's notes on Exo 25:18; and the Quarterly Christian Spectator, vol. viii. pp. 368-388. Drawings resembling the cherubim were not uncommon on ancient sculptures.
Shadowing - Stretching out its wings so as to cover the mercy-seat.
The mercy-seat - The cover of the ark on which rested the cloud or visible symbol of the divine presence. It was called "mercy-seat," or "propitiatory" - ἱλαστήριον hilastē rion - because it was this which was sprinkled over with the blood of atonement or propitiation, and because it was from this place, on which the symbol of the deity rested, that God manifested himself as propitious to sinners. The blood of the atonement was that through or by means of which he declared his mercy to the guilty. Here God was supposed to be seated, and from this place he was supposed to dispense mercy to man when the blood of the atonement was sprinkled there. This was undoubtedly designed to be a symbol of his dispensing mercy to people in virtue of the blood which the Saviour shed as the great sacrifice for guilt; see Heb 9:13-14.
Of which we cannot now speak particularly - That is, it is not my present design to speak particularly of these things. These matters were well understood by those to whom he wrote, and his object did not require him to go into a fuller explanation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: over: Exo 25:17-22, Exo 37:6-9; Lev 16:2; Num 7:89; Sa1 4:4; Kg1 8:6, Kg1 8:7; Kg2 19:15; Psa 80:1, Psa 99:1; Eph 3:10; Pe1 1:12
the mercyseat: Heb 4:16; Lev 16:2, Lev 16:13; Ch1 28:11
Geneva 1599
9:5 And over it the cherubims of glory shadowing the (d) mercyseat; of which we cannot now speak particularly.
(d) The Hebrews call the cover of the ark of the covenant the mercy seat, which both the Greeks and we do also.
John Gill
9:5 And over it the cherubim of glory,.... Or "glorious cherubim", where the Shechinah, or divine glory, dwelt, Ps 80:1. These were over the ark, and were in number two, as were the cherubim which God placed at the garden of Eden, Gen 3:24 according to the opinion of the ancient Jews (u); and very likely these were made after the form of them. Some have thought them to be birds of a very terrible aspect, which were set there to deter Adam and Eve from coming to the tree of life; and both Philo (w) and Josephus (x) say, they were winged fowls; but the generality of the Jewish writers take them for angels (y); and some of them say they were destroying angels, or noxious spirits (z), which is not probable; but why angels should be so called, and what was their appearance, there are different opinions. Jerom says (a) the word signifies a multitude of knowledge; and indeed Philo the Jew (b) observes, that the Greeks would interpret the Hebrew word, much knowledge and understanding; and another Jewish writer (c) affirms, that the word "cherubim" is a name for separate intelligences, as if angels were so called from their great knowledge, and that the word is the same as "cerabbim", as "Rabbins", doctors, or teachers; but for the most part they interpret it, "as young men" (d), because that angels have appeared in the form of young men. So in the Talmud (e) it is asked,
"what does cherub signify?" says R. Abhu, "as a young man", for so in Babylon they call a young man ''
Some think that the word "cherub" is the same with "Recub", the letters transposed, which signifies "a chariot", because God is said to ride upon a "cherub" and the angels are called the chariots of the Lord, Ps 18:10 to which may be added, that Ezekiel's vision of the "cherubim" is frequently, by the Jews (f), called "Mercabah", or "the chariot"; and mention is made of the chariot of the cherubim, in 1Chron 28:18 to which reference may be had in Hab 3:8 though I rather think, with others, that the word is derived from "Carab", which in the Syriac and Arabic languages signifies "to plough", and so in the Talmud (g); and a cherub took its name from hence, because of the ox, whose face it had, that being a creature made use of in ploughing; and that the face of an ox, and the face of a cherub, is the same, may easily be concluded from Ezek 1:10. And now because that Ezekiel's cherubim had four faces, the face of a man, the face of a lion, the face of an ox, and the face of an eagle; and the "cherubim" in the temple were in the same form, as may be gathered from Ezek 41:18 those that were placed at the garden of Eden may be thought to be in the same form also: and some of late have fancied, that they were an hieroglyphic of the trinity of persons in the Godhead, signified by the ox, the lion, and eagle; and of the incarnation of the Son of God, the face of a man being added to them; to support which notion it is further observed, that the word should be pronounced "ce-rubbim", and interpreted, "as the mighty ones". But it should be known, that the word is also used in the singular number, Ps 18:10 and every single cherub had these four faces, so that each of them must be a representative of the Trinity, and of the incarnate Saviour, of which only the word in the singular number can be used; and then it can only be said of it, "cerub", as "the mighty one" which observation greatly weakens what is brought to support the fancy: besides, if the cherubim were an emblem of a plurality of persons in the Godhead, they would rather be an emblem of a quaternity, and not of a trinity of persons, since each had four faces, and those distinct from each other; for the face of a man is as much a distinct face as any of the rest. Now the human nature of Christ is no distinct person, much less one in the Godhead; and besides is the inferior nature of Christ, whereas the face of the man, in the "cherubim", is superior to the rest, which are the faces of irrational animals. Moreover, this would give us a similitude of the divine Being, and of that in him which is most incomprehensible by us, the trinity of persons in the Godhead; and so an answer may be given to such questions, the sense of which suggests, that no answer can be returned to them, Is 40:18 and though the second Person often appeared in human form, and in the fulness of time became incarnate, and the Holy Ghost once descended as a dove, yet the Father's shape was never seen at any time, Jn 5:37 to which may be added, that this notion seems contrary to the second command, "thou shall not make unto thee any likeness of anything that is in heaven above", Ex 20:4 for allowing that the cherubim at the garden of Eden were figures made by the Lord himself, it is not credible he should make such, he afterwards forbid others to make; besides, the "cherubim" in the tabernacle and temple were the same figures with those in Eden, as is owned; and these were ordered of God to be made by men, and therefore surely cannot be thought to be figures, emblems, and representations of God himself in his three divine persons; likewise the cherubim are not only distinguished from him, but instead of being figures of him, they are always represented as vehicles on which he sits or rides, Ex 25:22. Once more, it may deserve some little consideration, that the prince of Tyre, a type of antichrist, the man of sin, is called a "cherub", Ezek 28:14 which surely cannot be in allusion to the divine Being, and the persons in the Godhead, but very well in allusion to angels, the sons of God, as civil magistrates, good and bad, are sometimes called. No doubt there was something signified by the "cherubim" in the tabernacle and temple; but that this should be the mystery of them, is not easy of belief. Philo the Jew makes the "cherubim" to signify the two powers of God, his creative and governing powers (h); and the Jews frequently speak of , "the mystery of the cherubim" (i): the "cherubim" over the ark, here spoken of, are sometimes allegorized of the two Testaments, the Old and New; the matter of them being of gold may denote the excellency, purity, simplicity, and duration of them; their number is two, as were the "cherubim"; and as they were alike, and of one measure and size, this may intend the agreement between them; the doctrines, promises, prophecies, types, and figures of the Old Testament agree with the New; and the account that the one gives of the person and offices, and grace of Christ, agrees with the other; their situation and position, being placed at the two ends of the mercy seat, and looking towards it, may denote their being full of Christ, from one end to the other, and their pointing at him, and bearing witness to him; here God also reveals himself, as he did between the "cherubim"; and these are glorious as they were, full of glory, containing the glorious Gospel of the blessed God: though rather the "cherubim" on the mercy seat were symbols and representations of angels, since to these the Apostle Peter seems to allude, in 1Pet 1:12, their being made of gold may denote their excellency, purity, and simplicity; their being on the mercy seat shows their dependence on Christ, their confirmation by him, and ministration to him; their having wings, expresses their readiness to do his will; and their looking one to another, signifies their unity and concord among themselves; and their looking to the mercy seat, their inspection into the mysteries of grace; and their being over the ark, and God being in the midst of them, declares the presence of God with them, whose face they always behold; and as these "cherubim" of glory, they are very glorious creatures, and in the glory of them will Christ come a second time:
shadowing the mercy seat; that is, with their wings, as in Ex 25:20 which was typical of Christ; its name agrees with him, a mercy seat; for in him God shows himself merciful to his people; all the stores of mercy are laid up in him; the mission of him into this world is owing to the mercy of God; and the mercy of God was glorified by him in the redemption of his people; and he himself is the way through which they obtain and receive mercy; and he is also a merciful high priest to them: the Hebrew word for the mercy seat, signifies "a covering": nor is our English word in sound very different from it; and it was so called, as Kimchi (k) observes, because it covered the ark: Christ is a covering to his people; their persons are clothed with his righteousness, and all their sins are covered by it; and they are secured from the curse and condemnation of the law, and wrath to come: the Septuagint interpreters render it by the word used here by the Apostle Paul, in Rom 3:25, there rendered "propitiation", and applied to Christ, who has made reconciliation for sin, and through whom God is propitious to his people. The matter, of which the mercy seat was made, was pure gold, denoting the excellency and preciousness of Christ; the make of it, in its length and breadth, was just the same with the ark, in which the two tables were, Ex 25:10. Christ is the fulfilling end of the law, and exactly answers to all its requirements; his nature, to the holiness and spirituality of it; his righteousness, to all the obedience it commands; and his sufferings and death, to the penalty it enjoins: its situation above the ark shows that there is no mercy but in a way of righteousness, and that Christ stands between God and the law, and, by fulfilling it, covers all the transgressions of it; and being above it, is able to suppress all its accusations and charges: from off the mercy seat, God communed with his people; the way to communion with God is by Christ; the encouragement to go to God is from him; and the enjoyment of him is through him: on the day of atonement the mercy seat was sprinkled with blood, typical of the blood of Christ, whereby peace is made, and a way opened into the holiest of all:
of which we cannot now speak particularly; not only of the mercy seat, but of all the things before mentioned; for the word "which" is in the plural number, and refers to all the preceding things; to discourse of which, largely and particularly, required more time than the apostle had, and must have exceeded the bounds of an epistle. The Ethiopic version renders it in the singular number; "of this".
(u) Targum Jon. &. Hieros. in Gen. iii. 24. (w) De Vita Mosis, l. 3. p. 668. (x) Antiqu. l. 3. c. 6. sect. 5. (y) Bereshit Rabba, sect. 21. fol. 19. 1. & Mattanot Cehunah in ib. Aben Ezra in Gen iii. 24. (z) Jarchi & Baal Hatturim in loc. (a) Ep. Paulino, Tom. III. fol. 3. F. (b) Ut supra. (De Vita Mosis, l. 3. p. 668.) (c) R. Samuel Tzartzah, Sepher Meker Chayim, fol. 8. 3. (d) Zohar in Gen. fol. 122. 3. & Imre Binah in ib. Aben Ezra in Gen. iii. 24. Kimchi Sepher Shorash. in rad. & R. Sol. Urbin. Ohel Moed, fol. 58. 2. (e) T. Bab. Chagiga, fol. 13. 2. & Succa, fol. 5. 2. (f) T. Bab. Chagiga, fol. 14. 2. (g) T. Bab. Sabbat, fol. 32. 2. Bava Kama, fol. 96. 2. (h) De Cherubim, p. 112. de Profugis, p. 465. & de Vita Mosis, l. 3. p. 669. (i) Zohar in Gen. fol. 99. 1. & 122. 4. (k) Sopher Shorash. rad.
John Wesley
9:5 And over it were the cherubim of glory - Over which the glory of God used to appear. Some suppose each of these had four faces, and so represented the Three - One God, with the manhood assumed by the Second Person. With out - spread wings shadowing the mercy - seat - Which was a lid or plate of gold, covering the ark.
Robert Jamieson, A. R. Fausset and David Brown
9:5 over it--over "the ark of the covenant."
cherubim--representing the ruling powers by which God acts in the moral and natural world. (See on Ezek 1:6; Ezek 10:1). Hence sometimes they answer to the ministering angels; but mostly to the elect redeemed, by whom God shall hereafter rule the world and set forth His manifold wisdom: redeemed humanity, combining in, and with itself, the highest forms of subordinate creaturely life; not angels. They stand on the mercy seat, and on that ground become the habitation of God, from which His glory is to shine upon the world. They expressly say, Rev_ 5:8-10, "Thou hast redeemed us." They are there distinguished from the angels, and associated with the elders. They were of one piece with the mercy seat, even as the Church is one with Christ: their sole standing is on the blood-sprinkled mercy seat; they gaze down at it as the redeemed shall for ever; they are "the habitation of God through the Spirit."
of glory--The cherubim were bearers of the divine glory, whence, perhaps, they derive their name. The Shekinah, or cloud of glory, in which Jehovah appeared between the cherubim over the mercy seat, the lid of the ark, is doubtless the reference. THOLUCK thinks the twelve loaves of the showbread represent the twelve tribes of the nation, presented as a community before God consecrated to Him (just as in the Lord's Supper believers, the spiritual Israel, all partaking of the one bread, and becoming one bread and one body, present themselves before the Lord as consecrated to Him, 1Cor 10:16-17); the oil and light, the pure knowledge of the Lord, in which the covenant people are to shine (the seven (lights), implying perfection); the ark of the covenant, the symbol of God's kingdom in the old covenant, and representing God dwelling among His own; the ten commandments in the ark, the law as the basis of union between God and man; the mercy seat covering the law and sprinkled with the blood of atonement for the collective sin of the people, God's mercy [in Christ] stronger than the law; the cherubim, the personified [redeemed] creation, looking down on the mercy seat, where God's mercy, and God's law, are set forth as the basis of creation.
mercy seat--Greek, "the propitiatory": the golden cover of the ark, on which was sprinkled the blood of the propitiatory sacrifice on the day of atonement; the footstool of Jehovah, the meeting place of Him and His people.
we cannot--conveniently: besides what met the eye in the sanctuary, there were spiritual realities symbolized which it would take too long to discuss in detail, our chief subject at present being the priesthood and the sacrifices. "Which" refers not merely to the cherubim, but to all the contents of the sanctuary enumerated in Heb 9:2-5.
9:69:6: Եւ այն ամենայն իբրեւ ա՛յնպէս հանդերձեալ կայր, յառաջին խորանն յամենայն ժամ մտանէին քահանայքն զպաշտամունսն կատարել[4775]. [4775] Օրինակ մի. Քահանայք զպաշտօնսն։
6 Եւ այս ամէնը այսպէս էր դասաւորուած. քահանաները միշտ առաջին խորանն էին մտնում՝ պաշտամունք կատարելու.
6 Ասոնք այսպէս կարգադրուած ըլլալով, քահանաները ամէն ատեն առաջին խորանը կը մտնէին՝ պաշտամունք կատարելու.
Եւ այն ամենայն իբրեւ այնպէս հանդերձեալ կայր, յառաջին խորանն յամենայն ժամ մտանէին քահանայքն զպաշտամունսն կատարել:

9:6: Եւ այն ամենայն իբրեւ ա՛յնպէս հանդերձեալ կայր, յառաջին խորանն յամենայն ժամ մտանէին քահանայքն զպաշտամունսն կատարել[4775].
[4775] Օրինակ մի. Քահանայք զպաշտօնսն։
6 Եւ այս ամէնը այսպէս էր դասաւորուած. քահանաները միշտ առաջին խորանն էին մտնում՝ պաշտամունք կատարելու.
6 Ասոնք այսպէս կարգադրուած ըլլալով, քահանաները ամէն ատեն առաջին խորանը կը մտնէին՝ պաշտամունք կատարելու.
zohrab-1805▾ eastern-1994▾ western am▾
9:66: При таком устройстве, в первую скинию всегда входят священники совершать Богослужение;
9:6  τούτων δὲ οὕτως κατεσκευασμένων, εἰς μὲν τὴν πρώτην σκηνὴν διὰ παντὸς εἰσίασιν οἱ ἱερεῖς τὰς λατρείας ἐπιτελοῦντες,
9:6. Τούτων (of-the-ones-these) δὲ (moreover) οὕτως (unto-the-one-this) κατεσκευασμένων , ( of-having-had-come-to-be-down-equipped-to ,"εἰς (into) μὲν (indeed) τὴν (to-the-one) πρώτην (to-most-before) σκηνὴν (to-a-tenting) διὰ (through) παντὸς (of-all) εἰσίασιν (they-go-into,"οἱ (the-ones) ἱερεῖς (sacreders-of,"τὰς (to-the-ones) λατρείας (to-servings-of) ἐπιτελοῦντες , ( finishing-upon-unto ,"
9:6. his vero ita conpositis in priori quidem tabernaculo semper introibant sacerdotes sacrificiorum officia consummantesNow these things being thus ordered, into the first tabernacle, the priests indeed always entered, accomplishing the offices of sacrifices.
6. Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services;
Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service:

6: При таком устройстве, в первую скинию всегда входят священники совершать Богослужение;
9:6  τούτων δὲ οὕτως κατεσκευασμένων, εἰς μὲν τὴν πρώτην σκηνὴν διὰ παντὸς εἰσίασιν οἱ ἱερεῖς τὰς λατρείας ἐπιτελοῦντες,
9:6. his vero ita conpositis in priori quidem tabernaculo semper introibant sacerdotes sacrificiorum officia consummantes
Now these things being thus ordered, into the first tabernacle, the priests indeed always entered, accomplishing the offices of sacrifices.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Описав устройство и обстановку скинии, апостол останавливает внимание читателей на недоступности главной части ее для обыкновенных смертных, кроме первосвященника, тоже имевшего доступ в эту часть при известных лишь условиях (однажды в год, с кровью за грехи свои и народа). Эта особенность скинии имела, по мысли апостола, глубокое символическое значение, указывая на недоступность для людей пути к истинному небесному святилищу и недостаточность Ветхозаветных установлении (скинии и Богослужения) для открытия пути в это святилище. Правильность такого толкования апостол оправдывает (8: ст.) ссылкою на то, что оно имеет своим вдохновителем Того же Духа Святого, Который изрек все откровение (ср. III:7).
Adam Clarke: Commentary on the Bible - 1831
9:6: When these thing were thus ordained - When the tabernacle was made, and its furniture placed in it, according to the Divine direction.
The priests went always into the first Tabernacle - That is, into the first part of the tabernacle, or holy place, into which he went every day twice, accomplishing the services, τας λατρειας επιτελουντες, which included his burning the incense at the morning and evening sacrifice, dressing the lamps, removing the old show-bread and laying on the new, and sprinkling the blood of the sin-offerings before the veil Lev 4:6 : and for these works he must have constant access to the place.
Albert Barnes: Notes on the Bible - 1834
9:6: When these things were thus ordained - Thus arranged or appointed. Having shown what the tabernacle was, the apostle proceeds to show what was done in it. "The priests went always into the first tabernacle." The outer tabernacle called the holy place. They were not permitted to enter the Holy of Holies, that being entered only once in a year by the High Priest. The holy place was entered every day to make the morning and evening oblation.
Accomplishing the service of God - Performing the acts of worship which God had appointed - burning incense, etc.; Luk 1:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: the priests: Exo 27:21, Exo 30:7, Exo 30:8; Num 28:3; Ch2 26:16-19; Dan 8:11; Luk 1:8-11
Geneva 1599
9:6 (2) Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service [of God].
(2) Now he comes to the sacrifices which he divides into those daily sacrifices and that yearly and solemn sacrifice with which the high priest only but once every year entering into the Holiest of all with blood, offered for himself and the people.
John Gill
9:6 Now when these things were thus ordained,.... Or prepared and got ready; that is, when the tabernacle was finished, and set up, and provided with all its vessels and furniture:
the priests went always into the first tabernacle; the first part of the tabernacle, which was called the holy place, Heb 9:2 here the common priests went continually every day, morning and evening; the Syriac and Ethiopic versions read, "the outward tabernacle", in distinction from the innermost part of the tabernacle, or the most holy place:
accomplishing the service of God; by offering sacrifices, burning incense, and trimming the lamps, which they did every day: the priests entered into the holy place every day for service; but they might not go in at any other time but the time of service (l) the phrase, "of God", is not in the text, but is a supplement; and it was usual with the Jews to call the worship of the temple, and especially that part of it which lay in sacrifices, "the service": Simeon the just used to say, the world stands upon three things; upon the law, , "and upon the service", and upon beneficence (m); by "the service", the commentators (n) on the passage understand sacrifices; and again it is said (o), no man enters into the court "for service", though he is clean, until he has dipped himself: the word here used in the Greek text is in the plural number, and may be rendered the services, because there were several sorts of services performed every day, as before observed, and several sacrifices offered; and the Vulgate Latin version renders it, "the offices of sacrifices"; and the Ethiopic version, "their offerings"; and the Arabic version, "offices": and the service which the high priest performed in the holiest of all once a year, was divers, which is mentioned in the following verses, and is called "service", Heb 9:8 it is said, that on the day of atonement there were five "services" of the morning daily sacrifice (p), in which the high priest ministered in his golden garments: but here the service of the common priests is meant, which was every day; and it becomes such who are employed in sacred service; both to be constant in it, and to do it fully and completely.
(l) Maimon. Biath Hamikdash, c. 2. sect. 1, 2. (m) Pirke Abot, c. 1. sect. 2. (n) Maimon & Bartenora in ib. (o) Misn. Yoma, c. 3. sect. 3. (p) T. Bab. Yoma, fol. 32. 1.
John Wesley
9:6 Always - Every day. Accomplishing their services - Lighting the lamps, changing the shewbread, burning incense, and sprinkling the blood of the sin offerings.
Robert Jamieson, A. R. Fausset and David Brown
9:6 The use made of the sanctuary so furnished by the high priest on the anniversary of atonement.
ordained--arranged.
always--twice at the least every day, for the morning and evening care of the lamps, and offering of incense (Ex 30:7-8).
went--Greek, "enter": present tense.
9:79:7: բայց յերկրորդն՝ մի՛ անգամ ՚ի տարւոջն քահանայապետն. եւ զայն ո՛չ առանց արեան, զոր մատուցանէ՛ր վասն իւր, եւ վասն ժողովրդեա՛նն անգիտութեան[4776]։ [4776] Ոմանք. Ժողովրդեանն անգիտութեանց։
7 իսկ երկրորդ խորանը տարին մէկ անգամ միայն քահանայապետն էր մտնում, եւ այդ անում էր ոչ առանց զոհի արեան,
7 Բայց երկրորդը՝ տարին անգամ մը միայն քահանայապետը կը մտնէր, բայց ո՛չ առանց արիւնի, որ իրեն համար ու ժողովուրդին մեղքերուն համար պիտի մատուցանէր.
բայց յերկրորդն մի անգամ ի տարւոջն քահանայապետն. եւ զայն ոչ առանց արեան, զոր մատուցանէր վասն իւր եւ վասն ժողովրդեանն անգիտութեան:

9:7: բայց յերկրորդն՝ մի՛ անգամ ՚ի տարւոջն քահանայապետն. եւ զայն ո՛չ առանց արեան, զոր մատուցանէ՛ր վասն իւր, եւ վասն ժողովրդեա՛նն անգիտութեան[4776]։
[4776] Ոմանք. Ժողովրդեանն անգիտութեանց։
7 իսկ երկրորդ խորանը տարին մէկ անգամ միայն քահանայապետն էր մտնում, եւ այդ անում էր ոչ առանց զոհի արեան,
7 Բայց երկրորդը՝ տարին անգամ մը միայն քահանայապետը կը մտնէր, բայց ո՛չ առանց արիւնի, որ իրեն համար ու ժողովուրդին մեղքերուն համար պիտի մատուցանէր.
zohrab-1805▾ eastern-1994▾ western am▾
9:77: а во вторую--однажды в год один только первосвященник, не без крови, которую приносит за себя и за грехи неведения народа.
9:7  εἰς δὲ τὴν δευτέραν ἅπαξ τοῦ ἐνιαυτοῦ μόνος ὁ ἀρχιερεύς, οὐ χωρὶς αἵματος, ὃ προσφέρει ὑπὲρ ἑαυτοῦ καὶ τῶν τοῦ λαοῦ ἀγνοημάτων,
9:7. εἰς (into) δὲ (moreover) τὴν (to-the-one) δευτέραν (to-second) ἅπαξ (to-once) τοῦ (of-the-one) ἐνιαυτοῦ (of-a-being-in-unto-it) μόνος (alone) ὁ (the-one) ἀρχιερεύς, (a-first-sacreder-of,"οὐ (not) χωρὶς (of-spaced) αἵματος, (of-a-blood,"ὃ (to-which) προσφέρει (it-beareth-toward) ὑπὲρ (over) ἑαυτοῦ (of-self) καὶ (and) τῶν (of-the-ones) τοῦ (of-the-one) λαοῦ (of-a-people) ἀγνοημάτων, (of-un-considerings-to,"
9:7. in secundo autem semel in anno solus pontifex non sine sanguine quem offert pro sua et populi ignorantiaBut into the second, the high priest alone, once a year: not without blood, which he offereth for his own and the people's ignorance:
7. but into the second the high priest alone, once in the year, not without blood, which he offereth for himself, and for the errors of the people:
But into the second [went] the high priest alone once every year, not without blood, which he offered for himself, and [for] the errors of the people:

7: а во вторую--однажды в год один только первосвященник, не без крови, которую приносит за себя и за грехи неведения народа.
9:7  εἰς δὲ τὴν δευτέραν ἅπαξ τοῦ ἐνιαυτοῦ μόνος ὁ ἀρχιερεύς, οὐ χωρὶς αἵματος, ὃ προσφέρει ὑπὲρ ἑαυτοῦ καὶ τῶν τοῦ λαοῦ ἀγνοημάτων,
9:7. in secundo autem semel in anno solus pontifex non sine sanguine quem offert pro sua et populi ignorantia
But into the second, the high priest alone, once a year: not without blood, which he offereth for his own and the people's ignorance:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:7: But into the second - That is, the holy of holies, or second part of the tabernacle, the high priest alone, once every year, that is, on one day in the year only, which was the day on which the general atonement was made. The high priest could enter into this place only on one day in the year; but on that day he might enter several times. See Lev. 16.
Not without blood - The day prescribed by the law for this great solemnity was the tenth of the month Tisri, in which the high priest brought in the incense or perfumes, which he placed on the golden censer; he brought also the blood of the bullock; and sprinkled some portion of it seven times before the ark, and the veil which separated the holy place from the holy of holies. See Lev 16:14. He then came out, and, taking some of the blood of the goat which had been sacrificed, he sprinkled it between the veil and the ark of the covenant, Lev 16:15.
Which he offered for himself, and for the errors of the people - Ὑπερ των του λαου αγνοηματων· For transgressions of which they were not conscious: there were so many niceties in the ritual worship of the Jews, and so many ways in which they might offend against the law and incur guilt, that it was found necessary to institute sacrifices to atone for these sins of ignorance. And as the high priest was also clothed with infirmity, he required to have an interest in the same sacrifice, on the same account. This was a national sacrifice; and by it the people understood that they were absolved from all the errors of the past year, and that they now had a renewed right of access to the mercy-seat.
Albert Barnes: Notes on the Bible - 1834
9:7: But into the second - The second apartment or room, called the most holy place; Heb 9:3.
Went the high priest alone once every year - On the great day of atonement; Exo 30:10. On that day he probably entered the Holy of Holies three or four times, first to burn incense, Lev 16:12; then to sprinkle the blood of the bullock on the mercy-seat, Lev 16:14; then he was to kill the goat of the sin-offering, and bring that blood within the Veil and sprinkle it also on the mercy-seat, and then, perhaps, he entered again to bring out the golden censer. The Jewish tradition is, that he entered the Holy of Holies four times on that day. After all, however, the number of times is not certain, nor is it material, the only important point being that he entered it only on one day of the year, while the holy place was entered every day.
Not without blood - That is, he bare with him blood to sprinkle on the mercy-seat. This was the blood of the bullock and of the goat - borne in at two different times.
Which he offered for himself - The blood of the bullock was offered for himself and for his house or family - thus keeping impressively before his own mind and the mind of the people the fact that the priests even of the highest order were sinners, and needed expiation like others; Lev 9:7.
And for the errors of the people - The blood of the goat was offered for them; Lev 16:15. The word rendered "errors" - ἀγνόημα agnoē ma - denotes properly "ignorance, involuntary error;" and then error or fault in general - the same as the Hebrew משׁגה mishgeh - from שׁגה shaagah - "to err." The object was to make expiation for all the errors and sins of the people, and this occurred once in the year. The repetition of these sacrifices was a constant remembrancer of sin, and the design was that neither the priests nor the people should lose sight of the fact that they were violators of the Law of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:7: into: Heb 9:24, Heb 9:25; Exo 30:10; Lev. 16:2-20, Lev 16:34
not: Heb 5:3, Heb 7:27, Heb 10:19, Heb 10:20
errors: Lev 5:18; Sa2 6:7; Ch2 33:9; Psa 19:12, Psa 95:10; Isa 3:12, Isa 9:16, Isa 28:7; Isa 29:14; Hos 4:12; Amo 2:14
Geneva 1599
9:7 But into the second [went] the high priest alone once every year, not without blood, which he offered for himself, and [for] the (e) errors of the people:
(e) For the sins, see (Heb 5:2).
John Gill
9:7 Though this is not expressed in so many words in Lev 16:2 only it is said that "Aaron came not at all times into the holy place within the vail"; yet it is the constant and generally received sense of the Jewish writers, in agreement with the apostle here, that the high priest went into the holy of holies but once a year (q), on the day of atonement, which was on the tenth of the month Tisri, and answers to part of September; not but that he went in more than once on that day, for he went in no less than four times (r); the first time he went in to offer incense; the second time with the blood of the bullock, to sprinkle it; the third time with the blood of the goat; and the fourth time to bring out the censer (s); and if he entered a fifth time, they say he was worthy of death; wherefore Philo the Jew (t) seems to be mistaken when he affirms that, if he went in three or four times on the same day, he suffered death, nor was there any pardon for him; and as it was but one day in a year he might enter, so when he did, no other man, either Israelite or priest, might go in along with him; he went in alone without any attendance: the Jews say (u), that a cord or thong was bound to the feet of the high priest when he went into the holy of holies, that if he died there, the rest might be able to draw him out; for it was not lawful for another priest to go in, no, not an high priest, none besides him on the day of atonement. Pausanias (w) makes mention of a temple of Minerva into which the priests entered once every year; which very likely was observed in imitation of this custom of the Jewish high priest; who in it was a type of Christ, and of his entrance into heaven, and of his constant and continued intercession there:
not without blood; for he went in with the blood of the bullock and the blood of the goat; which was typical of the blood of Christ, by which he entered in once into the holy place, into heaven, when he had obtained eternal redemption by it, Heb 9:12 which he offered for himself and for the errors of the people; the bullock was offered by the high priest for himself and his family; and the goat for the sins of the people of Israel, even all their iniquities, transgressions, and sins, Lev 16:11, but Christ the antitype having no sin, had no need to offer for himself, only for the sins of the people; See Gill on Heb 7:27.
(q) T. Hieros. Yoma, fol. 42. 4. & 43. 1. Bab. Pesachim, fol. 86. 1. (r) Bemidbar Rabba, sect 7. fol. 188. 4. Maimon. Biath Hamikdash, c. 2. sect. 3. Moses Kotsensis Mitzvot Tora, pr. neg. 303. (s) Maimon. & Bartenora in Misna Celim, c. 1. sect. 9. (t) De Legatione ad Caium, p. 1035. (u) Zohar in Lev. fol. 43. 3. & Imre Binah in ib. (w) Arcadica, sive l. 8. p. 531.
John Wesley
9:7 Errors - That is, sins of ignorance, to which only those atonements extended.
Robert Jamieson, A. R. Fausset and David Brown
9:7 once every year--the tenth day of the seventh month. He entered within the veil on that day twice at least. Thus "once" means here on the one occasion only. The two, or possibly more, entrances on that one day were regarded as parts of the one whole.
not without blood-- (Heb 8:3).
offered--Greek, "offers."
errors--Greek, "ignorances": "inadvertent errors." They might have known, as the law was clearly promulged, and they were bound to study it; so that their ignorance was culpable (compare Acts 3:17; Eph 4:18; 1Pet 1:14). Though one's ignorance may mitigate one's punishment (Lk 12:48), it does not wholly exempt from punishment.
9:89:8: Զայս ցուցեալ Հոգւոյն Սրբոյ՝ մինչչեւ՛ յայտնեալ էր ճանապարհի սրբութեանցն. քանզի դեռ առաջի՛ն խորանն ունէ՛ր զհաստատութիւն[4777]. [4777] Ոմանք. Ճանապարհ սրբութեան։
8 որ մատուցում էր իր եւ ժողովրդի մեղքերի համար: Սրանով Սուրբ Հոգին ցոյց էր տալիս, որ սրբարանի ճանապարհը յայտնուած չէ, քանի դեռ հաստատուն է մնում առաջին խորանը.
8 Սուրբ Հոգին կը ցուցնէր՝ թէ սրբարանին ճանապարհը յայտնի եղած չէր, քանի որ տակաւին առաջին խորանը կը կենար.
զայս ցուցեալ Հոգւոյն Սրբոյ մինչչեւ յայտնեալ էր ճանապարհի սրբութեանցն, քանզի դեռ առաջին խորանն ունէր զհաստատութիւն:

9:8: Զայս ցուցեալ Հոգւոյն Սրբոյ՝ մինչչեւ՛ յայտնեալ էր ճանապարհի սրբութեանցն. քանզի դեռ առաջի՛ն խորանն ունէ՛ր զհաստատութիւն[4777].
[4777] Ոմանք. Ճանապարհ սրբութեան։
8 որ մատուցում էր իր եւ ժողովրդի մեղքերի համար: Սրանով Սուրբ Հոգին ցոյց էր տալիս, որ սրբարանի ճանապարհը յայտնուած չէ, քանի դեռ հաստատուն է մնում առաջին խորանը.
8 Սուրբ Հոգին կը ցուցնէր՝ թէ սրբարանին ճանապարհը յայտնի եղած չէր, քանի որ տակաւին առաջին խորանը կը կենար.
zohrab-1805▾ eastern-1994▾ western am▾
9:88: [Сим] Дух Святый показывает, что еще не открыт путь во святилище, доколе стоит прежняя скиния.
9:8  τοῦτο δηλοῦντος τοῦ πνεύματος τοῦ ἁγίου, μήπω πεφανερῶσθαι τὴν τῶν ἁγίων ὁδὸν ἔτι τῆς πρώτης σκηνῆς ἐχούσης στάσιν,
9:8. τοῦτο (to-the-one-this) δηλοῦντος (of-en-distincting) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) τοῦ (of-the-one) ἁγίου, (of-hallow-belonged,"μήπω (lest-unto-whither) πεφανερῶσθαι (to-have-had-come-to-be-en-manifested) τὴν (to-the-one) τῶν (of-the-ones) ἁγίων ( of-hallow-belonged ) ὁδὸν (to-a-way) ἔτι (if-to-a-one) τῆς (of-the-one) πρώτης (of-most-before) σκηνῆς (of-a-tenting) ἐχούσης (of-holding) στάσιν, (to-a-standing,"
9:8. hoc significante Spiritu Sancto nondum propalatam esse sanctorum viam adhuc priore tabernaculo habente statumThe Holy Ghost signifying this: That the way into the Holies was not yet made manifest, whilst the former tabernacle was yet standing.
8. the Holy Ghost this signifying, that the way into the holy place hath not yet been made manifest, while as the first tabernacle is yet standing;
The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

8: [Сим] Дух Святый показывает, что еще не открыт путь во святилище, доколе стоит прежняя скиния.
9:8  τοῦτο δηλοῦντος τοῦ πνεύματος τοῦ ἁγίου, μήπω πεφανερῶσθαι τὴν τῶν ἁγίων ὁδὸν ἔτι τῆς πρώτης σκηνῆς ἐχούσης στάσιν,
9:8. hoc significante Spiritu Sancto nondum propalatam esse sanctorum viam adhuc priore tabernaculo habente statum
The Holy Ghost signifying this: That the way into the Holies was not yet made manifest, whilst the former tabernacle was yet standing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Priesthood of Christ.A. D. 62.
8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: 9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; 10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. 11 But Christ being come a high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; 12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. 13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: 14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

In these verses the apostle undertakes to deliver to us the mind and meaning of the Holy Ghost in all the ordinances of the tabernacle and legal economy, comprehending both place and worship. The scriptures of the Old Testament were given by inspiration of God; holy men of old spoke and wrote as the Holy Ghost directed them. And these Old-Testament records are of great use and significancy, not only to those who first received them, but even to Christians, who ought not to satisfy themselves with reading the institutes of the Levitical law, but should learn what the Holy Ghost signifies and suggests to them thereby. Now here are several things mentioned as the things that the Holy Ghost signified and certified to his people hereby.

I. That the way into the holiest of all was not yet made manifest, while the first tabernacle was standing, v. 8. This was one lesson the Holy Ghost would teach us by these types; the way to heaven was not so clear and plain, nor so much frequented, under the Old Testament as under the New. It is the honour of Christ and the gospel, and the happiness of those who live under it, that now life and immortality are brought to light. There was not that free access to God then that there is now; God has now opened a wider door; and there is room for more, yea, even for as many as are truly willing to return unto him by Christ.

II. That the first tabernacle was only a figure for the time then present, v. 9. It was a dark dispensation, and but of short continuance, only designed for awhile to typify the great things of Christ and the gospel, that were in due time to shine forth in their own brightness, and thereby cause all the shadows to flee away and disappear, as the stars before the rising sun.

III. That none of the gifts and sacrifices there offered could make the offerers perfect as pertaining to conscience (v. 9); that is, they could not take away the desert, or defilement, or dominion, of sin; they could not deliver conscience from a dread of the wrath of God; they could neither discharge the debts, nor resolve the doubts, of him who did the service. A man might run through them all in their several orders and frequent returns, and continue to do so all his days, and yet not find his conscience either pacified or purified by them; he might thereby be saved from corporal and temporal punishments that were threatened against the non-observers, but he could not be saved by them from sin or hell, as all those are who believe in Christ.

IV. The Holy Ghost hereby signifies that the Old-Testament institutions were by external carnal ordinances imposed upon them until the time of reformation, v. 10. Their imperfection lay in three things:-- 1. Their nature. They were but external and carnal meats and drinks, and divers washings. All these were bodily exercises, which profit little; they could only satisfy the flesh, or at best sanctify to the purifying of the flesh. 2. They were not such as were left indifferent to them to use or disuse, but they were imposed upon them by grievous corporal punishments, and this was ordered on purpose to make them look more to the promised Seed, and long more for him. 3. These were never designed for a perpetuity, but only to continue till the time of reformation, till the better things provided for them were actually bestowed upon them. Gospel times are and should be times of reformation,--of clearer light as to all things necessary to be known,--of greater love, inducing us to bear ill-will to none, but good-will to all, and to have complacency in all that are like God,--of greater liberty and freedom both of spirit and speech--and of a more holy living according to the rule of the gospel. We have far greater advantages under the gospel than they had under the law; and either we must be better or we shall be worse. A conversation becoming the gospel is an excellent way of living; nothing mean, foolish, vain, or servile becomes the gospel.

V. The Holy Ghost signifies to us hereby that we never make the right use of types but when we apply them to the antitype; and, whenever we do so, it will be very evident that the antitype (as in reason it should) greatly excels the type, which is the main drift and design of all that is said. And, as he writes to those who believed that Christ had come and that Jesus was the Christ, so he very justly infers that he is infinitely above all legal high priests (v. 11, 12), and he illustrates it very fully. For,

1. Christ is a high priest of good things to come, by which may be understood, (1.) All the good things that were to come during the Old Testament, and now have come under the New. All the spiritual and eternal blessings the Old-Testament saints had in their day and under their dispensation were owing to the Messiah to come, on whom they believed. The Old Testament set forth in shadows what was to come; the New Testament is the accomplishment of the Old. (2.) All the good things yet to come and to be enjoyed in a gospel state, when the promises and prophecies made to the gospel church in the latter days shall be accomplished; all these depend upon Christ and his priesthood, and shall be fulfilled. (3.) Of all the good things to come in the heavenly state, which will perfect both the Testaments; as the state of glory will perfect the state of grace, this state will be in a much higher sense the perfection of the New Testament than the New Testament was the perfection of the Old. Observe, All things past, present, and to come, were, and are, founded upon, and flowing from, the priestly office of Christ.

2. Christ is a high priest by a greater and more perfect tabernacle (v. 11), a tabernacle not made with hands, that is to say, not of this building, but his own body, or rather human nature, conceived by the Holy Ghost overshadowing the blessed virgin. This was a new fabric, a new order of building, infinitely superior to all earthly structures, not excepting the tabernacle of the temple itself.

3. Christ, our high priest, has entered into heaven, not as their high priest entered into the holiest, with the blood of bulls and of goats, but by his own blood, typified by theirs, and infinitely more precious. And this,

4. Not for one year only, which showed the imperfection of that priesthood, that it did but typically obtain a year's reprieve or pardon. But our high priest entered into heaven once for all, and has obtained not a yearly respite, but eternal redemption, and so needs not to make an annual entrance. In each of the types there was something that showed it was a type, and resembled the antitype, and something that showed it was but a type, and fell short of the antitype, and therefore ought by no means to be set up in competition with the antitype.

5. The Holy Ghost further signified and showed what was the efficacy of the blood of the Old-Testament sacrifices, and thence is inferred the much greater efficacy of the blood of Christ. (1.) The efficacy of the blood of the legal sacrifices extended to the purifying of the flesh (v. 13): it freed the outward man from ceremonial uncleanness and from temporal punishment, and entitled him to, and fitted him for, some external privileges. (2.) He infers very justly hence the far greater efficacy of the blood of Christ (v. 14): How much more shall the blood of Christ, &c. Here observe, [1.] What it was that gave such efficacy to the blood of Christ. First, It was his offering himself to God, the human nature upon the altar of his divine nature, he being priest, altar, and sacrifice, his divine nature serving for the two former, and his human nature for the last; now such a priest, altar, and sacrifice, could not but be propitiatory. Secondly, It was Christ's offering up himself to God through the eternal Spirit, not only as the divine nature supported the human, but the Holy Ghost, which he had without measure, helping him in all, and in this great act of obedience offering himself. Thirdly, It was Christ's offering himself to God without spot, without any sinful stain either in his nature or life; this was conformable to the law of sacrifices, which required them to be without blemish. Now further observe, [2.] What the efficacy of Christ's blood is; it is very great. For, First, It is sufficient to purge the conscience from dead works, it reaches to the very soul and conscience, the defiled soul, defiled with sin, which is a dead work, proceeds from spiritual death, and tends to death eternal. As the touching of a dead body gave a legal uncleanness, so meddling with sin gives a moral and real defilement, fixes it in the very soul; but the blood of Christ has efficacy to purge it out. Secondly, It is sufficient to enable us to serve the living God, not only by purging away that guilt which separates between God and sinners, but by sanctifying and renewing the soul through the gracious influences of the Holy Spirit, purchased by Christ for this purpose, that we might be enabled to serve the living God in a lively manner.
Adam Clarke: Commentary on the Bible - 1831
9:8: The Holy Ghost this signifying - These services were divinely appointed, and by each of them the Holy Spirit of God is supposed to speak.
The way into the holiest - That full access to God was not the common privilege of the people, while the Mosaic economy subsisted. That the apostle means that it is only by Christ that any man and every man can approach God, is evident from Heb 10:19-22, and it is about this, and not about the tabernacle of this world, that he is here discoursing.
I have already observed that the apostle appears to use the word σκηνη, or tabernacle, in the general sense of a dwelling place; and therefore applies it to the temple, which was reputed the house or dwelling place of God, as well as the ancient tabernacle. Therefore, what he speaks here concerning the first tabernacle, may be understood as applying with propriety to the then Jewish temple, as well as to the ancient tabernacle, which, even with all their sacrifices and ceremonies, could not make the way of holiness plain, nor the way to God's favor possible.
Albert Barnes: Notes on the Bible - 1834
9:8: The Holy Ghost - Who appointed all this. The whole arrangement in the service of the tabernacle is represented as having been under the direction of the Holy Spirit, or this was one of his methods of teaching the great truths of religion, and of keeping them before the minds of people. Sometimes that Spirit taught by direct Revelation; sometimes by the written word, and sometimes by symbols. The tabernacle, with its different apartments, utensils, and services, was a permanent means of keeping important truths before the minds of the ancient people of God.
This signifying - That is, showing this truth, or making use of this arrangement to impress this truth on the minds of people that the way into the holiest of all was not yet made manifest.
That the way into the holiest of all - Into heaven - of which the Most Holy place in the tabernacle was undoubtedly designed to be an emblem. It was the place where the visible symbol of God - the Shekinah - dwelt; where the blood of propitiation was sprinkled, and was, therefore, an appropriate emblem of that holy heaven where God dwells, and whence pardon is obtained by the blood of the atonement.
Was not yet made manifest - The way to heaven was not opened or fully understood. It was not known how people could appear before God, or how they could come with the hope of pardon. That way has now been opened by the ascension of the Redeemer to heaven, and by the assurance that all who will may come in his name.
While as the first tabernacle was yet standing - As long as it stood, and the appointed services were held in it. The idea is, that until it was superseded by a more perfect system, it was a "proof" that the way to heaven was not yet fully and freely optioned, and that the Holy Spirit "designed" that it should be such a proof. The apostle does not specify in what the proof consisted, but it may have been in something like the following.
(1) it was a mere "symbol," and not the "reality" - showing that the true way was not yet fully understood.
(2) it was entered but once a year - showing that there was not access at all times.
(3) it was entered only by the High Priest - showing that there was not free end full access to all the people.
(4) it was accessible only by Jews - showing that the way in which all men might be saved was not then fully Rev_ealed.
The sense is, that it was a system of types and shadows, in which there were many burdensome rites and many things to pRev_ent people from coming before the symbol of the divinity, and was, therefore, an "imperfect system." All these obstructions are now removed; the Saviour - the great High Priest of his people - has entered heaven and "opened it to all true believers," and all of every nation may now have free access to God; see Heb 9:12; compare Heb 10:19-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:8: Holy Ghost: Heb 3:7, Heb 10:15; Isa 63:11; Act 7:51, Act 7:52, Act 28:25; Gal 3:8; Pe2 1:21
the way: Heb 9:3, Heb 4:15, Heb 4:16, Heb 10:19-22; Joh 10:7, Joh 10:9, Joh 14:6; Eph 2:18
Geneva 1599
9:8 (3) The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:
(3) Of that yearly rite and the ceremony, he gathers that the way into heaven was not opened by such sacrifices, which was shadowed by the Holiest of all. For why did only the high priest enter in, excluding all others, to offer sacrifices there both for himself and for others, and after, shut the Holiest of all again?
John Gill
9:8 The Holy Ghost this signifying,.... This shows that the Holy Ghost existed under the Old Testament; that he is a distinct person in the Godhead, a personal act being here ascribed to him; that he is truly and properly God, the God whose service the priests accomplished in the tabernacle; and by whom Moses was admonished to make all things in it according to the pattern, and by whom the high priest was warned not to come at all times within the vail; moreover, that the Levitical ordinances were of God, and that they had a spiritual signification; that the Old Testament saints were not without some knowledge of the spiritual meaning of them; and that the Holy Ghost was the author of that knowledge; particularly by enjoining the high priest to enter within the vail but once a year, he gave a plain and strong intimation,
that the way into the holiest of all was not yet manifest, while as the first tabernacle was yet standing; by which is meant, not only the first part of the tabernacle, as in Heb 9:2 but the whole of it; and not only that, but the temple built in its room, and also the whole Levitical service is included; and the sense is, that while the tabernacle and tabernacle worship, the temple and temple service, were in being, "the way into the holiest of all was not yet manifest": the Vulgate Latin and all the Oriental versions render it, "the way of the saints"; of the priests who ministered in holy things, and were holy to the Lord, and of all the saints that lived before Christ; not that they did not go to heaven, but their way to it was not so manifestly known; life and immortality were not so clearly brought to light, as now by the Gospel; though rather it designs holy places, even heaven itself, which was typified by the holy place within the vail; and may be called the holiest of all, it being the residence of the holy God, holy angels, and holy men, and is sanctified by the presence of Christ, for his people, and where perfect holiness will be the glory of it: the way to it is not by works of righteousness done by men, which being imperfect cannot justify, and so not save, though this is the way men naturally seek and take; but Christ is the only way, and he is the plain, pleasant, and safe one: now let it be observed, that heaven was not shut to the Old Testament saints; there was a way into it for them, and they went the same way New Testament saints do; and that way was in some measure known, but it was not fully manifested; it lay hid in obscure prophecies, types, shadows, and sacrifices; hence being more clearly revealed under the Gospel dispensation, in comparison, of its former obscurity, and with respect to the manifestation of it, it is called a "new way".
John Wesley
9:8 The Holy Ghost evidently showing - By this token. That the way into the holiest - Into heaven. Was not made manifest - Not so clearly revealed. While the first tabernacle, and its service, were still subsisting - And remaining in force.
Robert Jamieson, A. R. Fausset and David Brown
9:8 The Holy Ghost--Moses himself did not comprehend the typical meaning (1Pet 1:11-12).
signifying--by the typical exclusion of all from the holiest, save the high priest once a year.
the holiest of all--heaven, the antitype.
the first tabernacle--the anterior tabernacle, representative of the whole Levitical system. While it (the first tabernacle, and that which represents the Levitical system) as yet "has a standing" (so the Greek, that is, "has continuance": "lasts"), the way to heaven (the antitypical "holiest place") is not yet made manifest (compare Heb 10:19-20). The Old Testament economy is represented by the holy place, the New Testament economy by the Holy of Holies. Redemption, by Christ, has opened the Holy of Holies (access to heaven by faith now, Heb 4:16; Heb 7:19, Heb 7:25; Heb 10:19, Heb 10:22; by sight hereafter, Is 33:24; Rev_ 11:19; Rev_ 21:2-3) to all mankind. The Greek for "not yet" (me po) refers to the mind of the Spirit: the Spirit intimating that men should not think the way was yet opened [TITTMANN]. The Greek negative, "ou po," would deny the fact objectively; "me po" denies the thing subjectively.
9:99:9: որ է առակ ժամանակին որ առաջի կայր. յորում պատարագքն եւ զոհք մատչէին, որք ո՛չ կարէին ըստ միտս կատարել զպաշտօնեայսն. բայց միայն կերակրովք եւ ըմպելեօք[4778], [4778] Ոմանք. Որ էր առակ... եւ զոհքն մատչէին։ Այլք. Կատարել զպաշտամունսն։
9 դա խորհրդանշան է ներկայ ժամանակի համար, երբ ընծայւում էին պատարագներ եւ զոհեր, որոնք չէին կարող կատարեալ դարձնել զոհաբերողների խղճմտանքը, այլ դրանք կապուած էին միայն կերակուրների, ըմպելիների
9 Որ օրինակ մըն էր ներկայ ժամանակին համար, երբ պատարագներ ու զոհեր կը մատուցանուէին, որ խղճմտանքի կողմանէ չէին կրնար կատարեալ ընել պաշտօն մատուցանողը, հապա միայն կերակուրներով ու խմելիքներով
որ է առակ ժամանակին որ առաջի կայր, յորում պատարագքն եւ զոհք մատչէին, որք ոչ կարէին ըստ միտս կատարել զպաշտօնեայսն, բայց միայն կերակրովք եւ ըմպելեօք:

9:9: որ է առակ ժամանակին որ առաջի կայր. յորում պատարագքն եւ զոհք մատչէին, որք ո՛չ կարէին ըստ միտս կատարել զպաշտօնեայսն. բայց միայն կերակրովք եւ ըմպելեօք[4778],
[4778] Ոմանք. Որ էր առակ... եւ զոհքն մատչէին։ Այլք. Կատարել զպաշտամունսն։
9 դա խորհրդանշան է ներկայ ժամանակի համար, երբ ընծայւում էին պատարագներ եւ զոհեր, որոնք չէին կարող կատարեալ դարձնել զոհաբերողների խղճմտանքը, այլ դրանք կապուած էին միայն կերակուրների, ըմպելիների
9 Որ օրինակ մըն էր ներկայ ժամանակին համար, երբ պատարագներ ու զոհեր կը մատուցանուէին, որ խղճմտանքի կողմանէ չէին կրնար կատարեալ ընել պաշտօն մատուցանողը, հապա միայն կերակուրներով ու խմելիքներով
zohrab-1805▾ eastern-1994▾ western am▾
9:99: Она есть образ настоящего времени, в которое приносятся дары и жертвы, не могущие сделать в совести совершенным приносящего,
9:9  ἥτις παραβολὴ εἰς τὸν καιρὸν τὸν ἐνεστηκότα, καθ᾽ ἣν δῶρά τε καὶ θυσίαι προσφέρονται μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα,
9:9. ἥτις (which-a-one) παραβολὴ (a-casting-beside) εἰς (into) τὸν (to-the-one) καιρὸν (to-a-time) τὸν (to-the-one) ἐνεστηκότα, (to-having-had-come-to-stand-in,"καθ' (down) ἣν (to-which) δῶρά ( gifted ) τε (also) καὶ (and) θυσίαι (surgings-unto) προσφέρονται (they-be-beared-toward) μὴ (lest) δυνάμεναι ( abling ) κατὰ (down) συνείδησιν (to-a-seeing-together) τελειῶσαι (to-have-en-finish-belonged) τὸν (to-the-one) λατρεύοντα, (to-serving-of,"
9:9. quae parabola est temporis instantis iuxta quam munera et hostiae offeruntur quae non possunt iuxta conscientiam perfectum facere servientemWhich is a parable of the time present: according to which gifts and sacrifices are offered, which cannot, as to the conscience, make him perfect that serveth, only in meats and in drinks,
9. which a parable for the time present; according to which are offered both gifts and sacrifices that cannot, as touching the conscience, make the worshipper perfect,
Which [was] a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience:

9: Она есть образ настоящего времени, в которое приносятся дары и жертвы, не могущие сделать в совести совершенным приносящего,
9:9  ἥτις παραβολὴ εἰς τὸν καιρὸν τὸν ἐνεστηκότα, καθ᾽ ἣν δῶρά τε καὶ θυσίαι προσφέρονται μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα,
9:9. quae parabola est temporis instantis iuxta quam munera et hostiae offeruntur quae non possunt iuxta conscientiam perfectum facere servientem
Which is a parable of the time present: according to which gifts and sacrifices are offered, which cannot, as to the conscience, make him perfect that serveth, only in meats and in drinks,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Недоступность, или несовершенство, недостаточность пути к небесному святилищу - в настоящее время, доколе стоит прежняя скиния (прежние ветхозаветные установления) - объясняется характером Ветхозаветной обрядности, которая лишь символизировала будущее, но ничего не давала для усовершения совести и оживотворения растленных сил человека, и при самом установлении своем обречена была на отмену другим лучшим устроением большей и совершеннейшей скинии нерукотворенной (т е. Царства Небесного), путь в которую, проложенный Христом Первосвященником со Своею Кровью, для всех сделался доступным и спасительным, исправным и совершенным (11-12.).
Adam Clarke: Commentary on the Bible - 1831
9:9: Which - Tabernacle and its services, was a figure, παραβολη, a dark enigmatical representation, for the time then present - for that age and dispensation, and for all those who lived under it.
In which, καθ' ὁν, during which, time or dispensation were offered both gifts and sacrifices - eucharistic offerings and victims for sin, that could not make him that did the service, whether the priest who made the offering, or the person who brought it in the behalf of his soul, perfect as pertaining to the conscience - could not take away guilt from the mind, nor purify the conscience from dead works. The whole was a figure, or dark representation, of a spiritual and more glorious system: and although a sinner, who made these offerings and sacrifices according to the law, might be considered as having done his duty, and thus he would be exempted from many ecclesiastical and legal disabilities and punishments; yet his conscience would ever tell him that the guilt of sin was still remaining, and that it was impossible for the blood of bulls and goats to take it away. Thus even he that did the service best continued to be imperfect - had a guilty conscience, and an unholy heart.
The words καθ' ὁν, in which, referred in the above paraphrase to τον καιρον, the time, are read καθ' ἡν by ABD, and several others, one copy of the Slavonic, the Vulgate, and some of the fathers, and thus refer to την σκηνην, the tabernacle; and this is the reading which our translators appear to have followed. Griesbach places it in his margin, as a very probable reading; but I prefer the other.
Albert Barnes: Notes on the Bible - 1834
9:9: Which was a figure for the time then present - That is, as long as the tabernacle stood. The word rendered "figure" - παραβολὴ parabolē - is not the same as type - τύπος tupos - (Rom 5:14; Act 7:13, Act 7:44; Joh 20:25; Co1 10:6, Co1 10:11; Phi 3:17, et al.) - but is the word commonly rendered "parable;" Mat 13:3, Mat 13:10, Mat 13:13, Mat 13:18, Mat 13:24, Mat 13:31, Mat 13:33-36, Mat 13:53; Mat 15:15, "et soepe," and means properly "a placing side by side;" then a "comparison, or similitude." Here it is used in the sense of "image, or symbol" - something to "represent" other things. The idea is, that the arrangements and services of the tabernacle were a representation of important realities, and of things which were more fully to be Rev_ealed at a future period. There can be no doubt that Paul meant to say that this service in general was symbolical or typical, though this will not authorize us to attempt to spiritualize every minute arrangement of it. Some of the things in which it was typical are specified by the apostle himself, and wisdom and safety in explaining the arrangements of the tabernacle and its services consist in adhering very closely to the explanations furnished by the inspired writers. An interpreter is on an open sea, to be driven he knows not whither, when he takes leave of these safe pilots.
Both gifts - Thank-offerings.
And sacrifices - Bloody offerings. The idea is, that all kinds of offerings to God were made there.
That could not make him that did the service perfect - That could not take away sin, and remove the stains of guilt on the soul; note, Heb 7:11; compare Heb 8:7; Heb 7:27; Heb 10:1, Heb 10:11.
As pertaining to the conscience - They related mainly to outward and ceremonial rites, and even when offerings were made for sin the conscience was not relieved. They could not expiate guilt; they could not make the soul pure; they could not of themselves impart peace to the soul by reconciling it to God. They could not fully accomplish what the conscience needed to have done in order to give it peace. Nothing will do this but the blood of the Redeemer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:9: a figure: Heb 9:24, Heb 11:19; Rom 5:14; Pe1 3:21
the time: Heb 7:11, Heb 11:39, Heb 11:40; Pe1 1:11, Pe1 1:12
gifts: Heb 5:1
that could: Heb 9:13, Heb 9:14, Heb 7:18, Heb 7:19, Heb 10:1-4, Heb 10:11; Psa 40:6, Psa 40:7; Gal 3:21
as pertaining: Psa 51:16-19
Geneva 1599
9:9 (4) Which [was] a figure (f) for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;
(4) An objection: If the way to heaven was not opened by those sacrifices (that is to say, if the worshippers were not purged by them) why then were those ceremonies used? That is, that men might be called back to that spiritual example, that is to say, to Christ who would correct all those things at his coming.
(f) For that time that that figure had to last.
John Gill
9:9 Which was a figure for the time then present,.... The tabernacle in general was a figure of Christ's human nature, Heb 8:2 and the most holy part of it was a figure of heaven itself, Heb 9:24 the whole service of it was typical and shadowy; but it was but a temporary figure; it was for that present time only; the things of it were suited to that dispensation, and are now abolished, and ought not to be revived, the ordinances of the Gospel being greatly preferable to them; and while it did continue, it was only a parable, as the word here used signifies; it was like a dark saying; it had much obscurity and darkness in it; or as the Vulgate Latin version renders it, it was a "figure of the present time"; that is, of the Gospel dispensation; it was a shadow of good things to come under that; it prefigured what is now accomplished; or rather it was a "figure unto, or until the present time"; till Christ came, when all figures, types, and shadows fled away, and were of no more real use and service:
in which were offered both gifts and sacrifices; that is, in which tabernacle, or at which then present time, or , "according to which figure or parable", as the Alexandrian copy and Vulgate Latin version read, gifts and sacrifices were offered by the priests; see Heb 5:1,
that could not make him that did the service perfect; neither the priest that offered them, nor the people whom he represented, and for whom he did the service; they could not make real and perfect expiation for sin, nor justify from it, nor cleanse and sanctify; the spiritual worshippers had their sins expiated by the sacrifice of Christ; and their persons were justified by his righteousness, and they were cleansed by his blood: the particular instance in which, legal sacrifices did not make perfect is, "pertaining to the conscience"; there is in every man a conscience, and when sin is charged home upon it, that is filled with a sense of divine wrath; nor can it be pacified with anything short of what will answer the law and justice of God, and which is only done by the blood and righteousness of Christ.
John Wesley
9:9 Which - Tabernacle, with all its furniture and services. Is a figure - Or type, of good things to come Which cannot perfect the worshipper - Neither the priest nor him who brought the offering. As to his conscience - So that he should be no longer conscious of the guilt or power of sin. Observe, the temple was as yet standing.
Robert Jamieson, A. R. Fausset and David Brown
9:9 Which--"The which," namely, anterior tabernacle: "as being that which was" [ALFORD].
figure--Greek, "parable": a parabolic setting forth of the character of the Old Testament.
for--"in reference to the existing time." The time of the temple-worship really belonged to the Old Testament, but continued still in Paul's time and that of his Hebrew readers. "The time of reformation" (Heb 9:10) stands in contrast to this, "the existing time"; though, in reality, "the time of reformation," the New Testament time, was now present and existing. So "the age to come," is the phrase applied to the Gospel, because it was present only to believers, and its fulness even to them is still to come. Compare Heb 9:11, "good things to come."
in which--tabernacle, not time, according to the reading of the oldest manuscripts. Or translate, "according to which" parabolic representation, or figure.
were--Greek, "are."
gifts--unbloody oblations.
could not--Greek, "cannot": are not able.
him that did the service--any worshipper. The Greek is "latreuein," serve God, which is all men's duty; not "leitourgein," to serve in a ministerial office.
make . . . perfect--perfectly remove the sense of guilt, and sanctify inwardly through love.
as pertaining to the conscience--"in respect to the (moral-religious) consciousness." They can only reach as far as the outward flesh (compare "carnal ordinances," Heb 9:10, Heb 9:13-14).
9:109:10: եւ պէսպէ՛ս մկրտութեամբք՝ մարմնոյ արդարութիւնքն. որ մինչեւ ՚ի ժամանակս ուղղութեանն ՚ի վերայ կային[4779]։[4779] Ոմանք. Մկրտութիւնք մարմնոյ արդարութիւնք, որ։
10 եւ պէսպէս լուացումների հետ, որոնք մարմնական ծիսակատարումներ էին՝ ի զօրու մինչեւ բարեփոխման ժամանակները:
10 Եւ կերպ կերպ լուացումներով՝ մարմնական ծիսակատարութիւններ էին, որոնք մինչեւ ուղղութեան ատենը կը կենային։
եւ պէսպէս մկրտութեամբք` մարմնոյ արդարութիւնքն որ մինչեւ ի ժամանակս ուղղութեանն ի վերայ կային:

9:10: եւ պէսպէ՛ս մկրտութեամբք՝ մարմնոյ արդարութիւնքն. որ մինչեւ ՚ի ժամանակս ուղղութեանն ՚ի վերայ կային[4779]։
[4779] Ոմանք. Մկրտութիւնք մարմնոյ արդարութիւնք, որ։
10 եւ պէսպէս լուացումների հետ, որոնք մարմնական ծիսակատարումներ էին՝ ի զօրու մինչեւ բարեփոխման ժամանակները:
10 Եւ կերպ կերպ լուացումներով՝ մարմնական ծիսակատարութիւններ էին, որոնք մինչեւ ուղղութեան ատենը կը կենային։
zohrab-1805▾ eastern-1994▾ western am▾
9:1010: и которые с яствами и питиями, и различными омовениями и обрядами, [относящимися] до плоти, установлены были только до времени исправления.
9:10  μόνον ἐπὶ βρώμασιν καὶ πόμασιν καὶ διαφόροις βαπτισμοῖς, δικαιώματα σαρκὸς μέχρι καιροῦ διορθώσεως ἐπικείμενα.
9:10. μόνον (to-alone) ἐπὶ (upon) βρώμασιν (unto-consumings-to) καὶ (and) πόμασιν (unto-drinkings-to) καὶ (and) διαφόροις ( unto-beareed-through ) βαπτισμοῖς, (unto-immersings-of,"δικαιώματα (en-course-belongings-to) σαρκὸς (of-a-flesh) μέχρι (unto-lest-whilst) καιροῦ (of-a-time) διορθώσεως (of-an-en-straightened-jutting-through) ἐπικείμενα . ( situating-upon )
9:10. solummodo in cibis et in potibus et variis baptismis et iustitiis carnis usque ad tempus correctionis inpositisAnd divers washings and justices of the flesh laid on them until the time of correction.
10. only ( with meats and drinks and divers washings) carnal ordinances, imposed until a time of reformation.
only in meats and drinks, and divers washings, and carnal ordinances, imposed [on them] until the time of reformation:

10: и которые с яствами и питиями, и различными омовениями и обрядами, [относящимися] до плоти, установлены были только до времени исправления.
9:10  μόνον ἐπὶ βρώμασιν καὶ πόμασιν καὶ διαφόροις βαπτισμοῖς, δικαιώματα σαρκὸς μέχρι καιροῦ διορθώσεως ἐπικείμενα.
9:10. solummodo in cibis et in potibus et variis baptismis et iustitiis carnis usque ad tempus correctionis inpositis
And divers washings and justices of the flesh laid on them until the time of correction.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:10: In meats and drinks, and divers washings - He had already mentioned eucharistic and sacrificial offerings, and nothing properly remained but the different kinds of clean and unclean animals which were used, or forbidden to be used, as articles of food; together with the different kinds or drinks, washings, βαπτισμοις, baptisms, immersions, sprinklings and washings of the body and the clothes, and carnal ordinances, or things which had respect merely to the body, and could have no moral influence upon the soul, unless considered in reference to that of which they were the similitudes, or figures.
Carnal ordinances - Δικαιωματα σαρκος· Rites and ceremonies pertaining merely to the body. The word carnal is not used here, nor scarcely in any part of the New Testament, in that catachrestical or degrading sense in which many preachers and professors of Christianity take the liberty to use it.
Imposed on them until the time of reformation - These rites and ceremonies were enacted, by Divine authority, as proper representations of the Gospel system, which should reform and rectify all things.
The time of reformation, καιρος διορθωσεως, the time of rectifying, signifies the Gospel dispensation, under which every thing is set straight; every thing referred to its proper purpose and end; the ceremonial law fulfilled and abrogated; the moral law exhibited and more strictly enjoined; (see our Lord's sermon upon the mount); and the spiritual nature of God's worship taught, and grace promised to purify the heart: so that, through the power of the eternal Spirit, all that was wrong in the soul is rectified; the affections, passions, and appetites purified; the understanding enlightened; the judgment corrected; the will refined; in a word, all things made new.
Albert Barnes: Notes on the Bible - 1834
9:10: Which stood only in meats and drinks - The idea is, that the ordinances of the Jews, in connection with the services of religion, consisted much of laws pertaining to what was lawful to eat and drink, etc. A considerable part of those laws related to the distinction between clean and unclean beasts, and to such arrangements as were designed to keep them externally distinct from other nations. It is possible also that there may be a reference here to meat and drink offerings. On the grammatical difficulties of this verse, see Stuart on the Hebrews, in loc.
And divers washings - The various ablutions which were required in the service of the tabernacle and the temple - washing of the hands, of the victim that was to be offered, etc. It was for this purpose that the laver was erected in front of the tabernacle Exo 30:18; Exo 31:9; Exo 35:16, and that the brass sea and the lavers were constructed in connection with the temple of Solomon; Ch2 4:2-5; Kg1 7:26. The Greek word here is "baptisms." On its meaning, see Mat 3:6 note; Mar 7:4 note.
And carnal ordinances - Margin, "Or, rites, or ceremonies." Greek "Ordinances of the flesh;" that is, which pertained to the flesh or to external ceremonies. The object was rather to keep them "externally" pure than to cleanse the conscience and make them holy in heart.
Imposed on them - "Laid on them" - ἐπικέιμενα epikeimena. It does not mean that there was any "oppression" or "injustice" in regard to these ordinances, but that they were appointed for a temporary purpose.
Until the time of reformation - The word rendered here "reformation" - διόρθωσις diorthō sis - means properly "emendation, improvement, reform." It refers to putting a thing in a right condition; making it better; or raising up and restoring what is fallen down. Passow. Here the reference is undoubtedly to the gospel as being a better system - "a putting things where they ought to be;" compare notes on Act 3:21. The idea here is, that those ordinances were only temporary in their nature, and were designed to endure until a more perfect system should be introduced. They were of value "to introduce" that better system; they were not adapted to purify the conscience and remove the stains of guilt from the soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:10: in meats: Heb 13:9; Lev. 11:2-47; Deut. 14:3-21; Eze 4:14; Act 10:13-15; Col 2:16
divers: Heb 6:2 *Gr: Heb 10:22; Exo 29:4, Exo 30:19-21, Exo 40:12; Lev 14:8, Lev 14:9, Lev 16:4, Lev 16:24, Lev 17:15, Lev 17:16, Lev 22:6; Num 19:7-21; Deu 21:6, Deu 23:11
carnal: Heb 9:1, Heb 7:16; Gal 4:3, Gal 4:9; Eph 2:15; Col 2:20-22
ordinances: or, rites, or, ceremonies
until: Heb 2:5, Heb 6:5; Gal 4:4; Eph 1:10
Geneva 1599
9:10 (5) [Which stood] only in meats and drinks, and divers washings, and carnal ordinances, (g) imposed [on them] until the time of reformation.
(5) Another reason why they could not clear the conscience of the worshipper is because they were outward and carnal or material things.
(g) For they were as you would say, a burden, from which Christ delivered us.
John Gill
9:10 Which stood only in meats and drinks,.... That is, along with the gifts and sacrifices offered, there only were meat offerings and drink offerings; things which only respect the body, and cannot therefore make perfect, as to the conscience; to which may be added, that while the tabernacle was standing, and typical service was in being, there was a prohibition of certain meats, as unclean, and an allowance of others, as clean, Lev 11:2 and there were certain drinks which were unlawful to certain persons, at certain times, as to the priests and Nazarites, Lev 10:9 and which, for the above reason, could make no man perfect:
and divers washings or "baptisms": the doctrine of which, the apostle would not have laid again, Heb 6:2 these were the washings of the priests and of the Israelites, and of sacrifices, and of garments, and of vessels and other things; and which, because they were performed by immersion, they are called "baptisms": and now since these only sanctified to the purifying of the flesh, or what was outward, they could not reach the conscience, or make perfect with respect to that: and
carnal ordinances: which belonged to the flesh, and not the spirit or soul, and therefore could not affect that; besides, these were only
imposed on them until the time of reformation; they were enjoined the Jews only, though by God himself; and were put upon them as a burden, or a yoke, and which was on some accounts intolerable, but were not to continue any longer than the time of the Gospel, here called "the time of reformation", or of "correction", and emendation; in which, things that were faulty and deficient are amended and perfected, and in which burdensome rites and ceremonies are removed, and better ordinances introduced: or rather of direction: in which saints are directed to Christ, the sum and substance of all types, shadows, and sacrifices, and in whom alone perfection is.
John Wesley
9:10 They could not so perfect him, with all their train of precepts relating to meats and drinks, and carnal, gross, external ordinances; and were therefore imposed only till the time of reformation - Till Christ came.
Robert Jamieson, A. R. Fausset and David Brown
9:10 Which--sacrifices.
stood--consisted in [ALFORD]; or, "have attached to them" only things which appertain to the use of foods, &c. The rites of meats, &c., go side by side with the sacrifices [THOLUCK and WAHL]; compare Col 2:16.
drinks-- (Lev 10:9; Lev 11:4). Usage subsequently to the law added many observances as to meats and drinks.
washings-- (Ex 29:4).
and carnal ordinances--One oldest manuscript, Syriac and Coptic, omit "and." "Carnal ordinances" stand in apposition to "sacrifices" (Heb 9:9). Carnal (outward, affecting only the flesh) is opposed to spiritual. Contrast "flesh" with "conscience" (Heb 9:13-14).
imposed--as a burden (Acts 15:10, Acts 15:28) continually pressing heavy.
until the time of reformation--Greek, "the season of rectification," when the reality should supersede the type (Heb 8:8-12). Compare "better," Heb 9:23.
9:119:11: Այլ Քրիստոս եկեալ Քահանայապե՛տ հանդերձելո՛ցն բարեաց, մեծաւն եւ կատարելով՝ եւ անձեռագործ խորանաւն, ա՛յս ինքն է՝ որ ո՛չ յայսց արարածոց[4780], [4780] Ոմանք. Եկեալ Քահանայպան... եւ կատարելեաւն... խորանաւ, այսինքն է՝ ոչ յայսցանէ արարա՛՛։
11 Իսկ Քրիստոս, որ եկաւ որպէս գալիք բարիքների Քահանայապետ, անցնելով մեծ, կատարեալ եւ անձեռակերտ խորանով, այսինքն՝ ո՛չ այս աշխարհի արարածների կողմից շինուած,
11 Բայց երբ Քրիստոս եկաւ, գալու բարիքներուն Քահանայապետը, աւելի մեծ ու կատարեալ եւ անձեռագործ խորանով, այսինքն անով որ այս ստեղծուածներէն չէ,
Այլ Քրիստոս եկեալ Քահանայապետ հանդերձելոցն բարեաց, մեծաւն եւ կատարելով եւ անձեռագործ խորանաւն, այսինքն է` որ ոչ յայսց արարածոց:

9:11: Այլ Քրիստոս եկեալ Քահանայապե՛տ հանդերձելո՛ցն բարեաց, մեծաւն եւ կատարելով՝ եւ անձեռագործ խորանաւն, ա՛յս ինքն է՝ որ ո՛չ յայսց արարածոց[4780],
[4780] Ոմանք. Եկեալ Քահանայպան... եւ կատարելեաւն... խորանաւ, այսինքն է՝ ոչ յայսցանէ արարա՛՛։
11 Իսկ Քրիստոս, որ եկաւ որպէս գալիք բարիքների Քահանայապետ, անցնելով մեծ, կատարեալ եւ անձեռակերտ խորանով, այսինքն՝ ո՛չ այս աշխարհի արարածների կողմից շինուած,
11 Բայց երբ Քրիստոս եկաւ, գալու բարիքներուն Քահանայապետը, աւելի մեծ ու կատարեալ եւ անձեռագործ խորանով, այսինքն անով որ այս ստեղծուածներէն չէ,
zohrab-1805▾ eastern-1994▾ western am▾
9:1111: Но Христос, Первосвященник будущих благ, придя с большею и совершеннейшею скиниею, нерукотворенною, то есть не такового устроения,
9:11  χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν γενομένων ἀγαθῶν διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς οὐ χειροποιήτου, τοῦτ᾽ ἔστιν οὐ ταύτης τῆς κτίσεως,
9:11. Χριστὸς (Anointed) δὲ (moreover) παραγενόμενος ( having-had-became-beside ) ἀρχιερεὺς (a-first-sacreder-of) τῶν (of-the-ones) γενομένων ( of-having-had-became ) ἀγαθῶν ( of-good ) διὰ (through) τῆς (of-the-one) μείζονος (of-more-great) καὶ (and) τελειοτέρας (of-more-finish-belonged) σκηνῆς (of-a-tenting) οὐ (not) χειροποιήτου, (of-hand-doable,"τοῦτ' (the-one-this) ἔστιν (it-be) οὐ (not) ταύτης (of-the-one-this) τῆς (of-the-one) κτίσεως, (of-a-creating,"
9:11. Christus autem adsistens pontifex futurorum bonorum per amplius et perfectius tabernaculum non manufactum id est non huius creationisBut Christ, being come an high Priest of the good things to come, by a greater and more perfect tabernacle, not made with hand, that is, not of this creation:
11. But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation,
But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building:

11: Но Христос, Первосвященник будущих благ, придя с большею и совершеннейшею скиниею, нерукотворенною, то есть не такового устроения,
9:11  χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν γενομένων ἀγαθῶν διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς οὐ χειροποιήτου, τοῦτ᾽ ἔστιν οὐ ταύτης τῆς κτίσεως,
9:11. Christus autem adsistens pontifex futurorum bonorum per amplius et perfectius tabernaculum non manufactum id est non huius creationis
But Christ, being come an high Priest of the good things to come, by a greater and more perfect tabernacle, not made with hand, that is, not of this creation:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:11: But Christ being come a high priest of good things - I think this and the succeeding verses not happily translated: indeed, the division of them has led to a wrong translation; therefore they must be taken together, thus: But the Christ, the high priest of those good things (or services) which were to come, through a greater and more perfect tabernacle, not made with hands, that is, not of the same workmanship, entered once for all into the sanctuary; having obtained eternal redemption for us, not by the blood of goats and calves, but by his own blood, Heb 9:13. For if the blood of Goats, and bulls, and calves, and a heifer's ashes, sprinkled on the unclean, sanctifieth to the cleansing of the flesh, (Heb 9:14), how much more shall the blood of Christ, who, through the eternal Spirit, offered himself without spot to God, cleanse your consciences from dead works, in order to worship (or that ye may worship) the living God?
In the above translation I have added, in Heb 9:13, τραγων, of goats, on the authority of ABDE, three others, the Syriac, the Arabic of Erpen, Coptic, Vulgate, two copies of the Itala, and Theodoret. And I have rendered εις το λατρευειν, (Heb 9:14), In Order to worship, or That Ye May worship; for this is the meaning of these particles εις το in many parts of the New Testament. I shall now make a few observations on some of the principal expressions.
High priest of good things - Or services, to come, των μελλοντων αγαθων. He is the High Priest of Christianity; he officiates in the behalf of all mankind; for by him are all the prayers, praises, and services of mankind offered to God; and he ever appears in the presence of God for us.
A greater and more perfect tabernacle - This appears to mean our Lord's human nature. That, in which dwelt all the fullness of the Godhead bodily, was fitly typified by the tabernacle and temple, in both of which the majesty of God dwelt.
Not made with hands - Though our Lord's body was a perfect human body, yet it did not come in the way of natural generation; his miraculous conception will sufficiently justify the expressions used here by the apostle.
Albert Barnes: Notes on the Bible - 1834
9:11: But Christ being come - Now that the Messiah has come, a more perfect system is introduced by which the conscience may be made free from guilt.
An high priest of good things to come - see Heb 10:1. The apostle having described the tabernacle, and shown wherein it was defective in regard to the real wants of sinners, proceeds now to describe the Christian system, and to show how that met the real condition of man, and especially how it was adapted to remove sin from the soul. The phrase "high priest of good things to come," seems to refer to those "good things" which belonged to the dispensation that was to come; that is, the dispensation under the Messiah. The Jews anticipated great blessings in that time. They looked forward to better things than they enjoyed under the old dispensation. They expected more signal proofs of the divine favor; a clearer knowledge of the way of pardon; and more eminent spiritual enjoyments. Of these, the apostle says that Christ, who had come, was now the high priest. It was he by whom they were procured; and the time had actually arrived when they might enjoy the long-anticipated good things under the Messiah.
By a greater and more perfect tabernacle - The meaning is, that Christ officiated as high priest in a much more magnificent and perfect temple than either the tabernacle or the temple under the old dispensation. He performed the great functions of his priestly office - the sprinkling of the blood of the atonement - in heaven itself, of which the most holy place in the tabernacle was but the emblem. The Jewish high priest entered the sanctuary made with hands to minister before God; Christ entered into heaven itself. The word "by" here - διὰ dia - means probably through, and the idea is, that Christ passed through a more perfect tabernacle on his way to the mercy-seat in heaven than the Jewish high priest did when he passed through the outer tabernacle Heb 9:2 and through the veil into the most holy place. Probably the idea in the mind of the writer was that of the Saviour passing through the "visible heavens" above us, to which the veil, dividing the holy from the most holy place in the temple, bore some resemblance. Many, however, have understood the word "tabernacle" here as denoting the "body of Christ" (see Grotius and Bloomfield in loc.); and according to this the idea is, that Christ, by means of his own body and blood offered as a sacrifice, entered into the most holy place in heaven. But it seems to me that the whole scope of the passage requires us to understand it of the more perfect temple in heaven where Christ performs his ministry, and of which the tabernacle of the Hebrews was but the emblem. Christ did not belong to the tribe of Levi; he was not an high priest of the order of Aaron; he did not enter the holy place on earth, but he entered the heavens, and perfects the work of his ministry there.
Not made with hands - A phrase that properly describes heaven as being prepared by God himself; see notes on Co2 5:1.
Not of this building - Greek "of this "creation" - κτίσεως ktiseō s. The meaning is, that the place where he officiates is not made by human power and art, but is the work of God. The object is to show that his ministry is altogether more perfect than what could be rendered by a Jewish priest, and performed in a temple which could not have been reared by human skill and power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: Christ: Gen 49:10; Psa 40:7; Isa 59:20; Mal 3:1; Mat 2:6, Mat 11:3; Joh 4:25; Jo1 4:2, Jo1 4:3, Jo1 5:20; Jo2 1:7
an high priest: Heb 2:17, Heb 3:1, Heb 4:15, Heb 5:5, Heb 5:6, Heb 7:1, Heb 11-26, Heb 7:27, Heb 8:1
of good: Heb 10:1
by a greater: Heb 9:1-9, Heb 8:2; Joh 1:14 *Gr.
not made: Heb 9:23, Heb 9:24; Act 7:48, Act 17:24, Act 17:25; Co2 5:1; Col 2:11
Geneva 1599
9:11 (6) But Christ being come an high priest of good things to come, (7) by a (h) greater and more perfect tabernacle, not made with hands, that is to say, not of this building;
(6) Now he enters into the declaration of the types, and first of all comparing the Levitical high priest with Christ, (that is to say, the figure with the thing itself) he attributes to Christ the administration of good things to come, that is, everlasting, which those carnal things had respect to. (7) Another comparison of the first corrupt tabernacle with the latter, (that is to say, with the human nature of Christ) which is the true incorruptible temple of God, into which the Son of God entered, as the Levitical high priests into the other which was frail and transitory.
(h) By a more excellent and better.
John Gill
9:11 But Christ being come an high priest,.... Christ is come, as appears from the cessation of civil government among the Jews, which was not to be till Shiloh came; from the destruction of the second temple, into which the Messiah was to come, and did; from the expiration of Daniel's weeks, at which he was to appear, and be cut off; from the coming of John the Baptist, his forerunner, and from the preaching of the Gospel to the Gentiles, and the calling and conversion of them, and the effusion of the Spirit upon them: and he is come an high priest; he was called to be one, and was constituted as such in the council and covenant of peace; and he agreed to do the work of one; he was typified by the high priest under the law; and he came as such into this world, and has done the work of an high priest, by offering himself a sacrifice for sin, and by his entrance into the holiest of all, with his own blood: and he is come an high priest of good things to come; such as peace, reconciliation, and atonement, a justifying righteousness, pardon of sin, eternal life and salvation, which the law was a shadow and figure of; and which under the former dispensation were to come, as to the actual impetration of them by Christ; who is called the high priest of them, to distinguish him from the high priests under the law, who could not bring in these good things, nor make the comers to them and to their offerings perfect; but Christ is the author and administrator of them; and these things are owing to the performance of his priestly office; and such rob Christ of his glory, as a priest, who ascribe these good things to their own merits, or the merits of others: and the way in which he is come is,
by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; meaning the human body of Christ, which was greater than tabernacle of Moses; not in bulk and quantity, but in value, worth, and dignity; and was more perfect than that, that being only an example, figure, shadow, and type, this being the antitype, the sum and substance of that; and by it things and persons are brought to perfection, which could not be, in and by that; and this is a tabernacle which God pitched, and not man; which was reared up without the help, of man: Christ was not begotten by man, but was conceived in the womb of a virgin, under the power of the Holy Ghost; he came not into the world in the way of ordinary generation, but in a supernatural manner; and so his human body is a tabernacle, not of the common building, or creation, as the word may be rendered, as other human bodies are.
John Wesley
9:11 An high priest of good things to come - Described, Heb 9:15. Entered through a greater, that is, a more noble, and perfect tabernacle - Namely, his own body. Not of this creation - Not framed by man, as that tabernacle was.
Robert Jamieson, A. R. Fausset and David Brown
9:11 But--in contrast to "could not make . . . perfect" (Heb 9:9).
Christ--The Messiah, of whom all the prophets foretold; not "Jesus" here. From whom the "reformation" (Heb 9:10), or rectification, emanates, which frees from the yoke of carnal ordinances, and which is being realized gradually now, and shall be perfectly in the consummation of "the age (world) to come." "Christ . . . High Priest," exactly answers to Lev 4:5, "the priest that is anointed."
being come an, &c.--rather, "having come forward (compare Heb 10:7, a different Greek word, picturesquely presenting Him before us) as High Priest." The Levitical priests must therefore retire. Just as on the day of atonement, no work was done, no sacrifice was offered, or priest was allowed to be in the tabernacle while the high priest went into the holiest place to make atonement (Lev 16:17, Lev 16:29). So not our righteousness, nor any other priest's sacrifice, but Christ alone atones; and as the high priest before offering incense had on common garments of a priest, but after it wore his holy garments of "glory and beauty" (Ex 28:2, Ex 28:40) in entering the holiest, so Christ entered the heavenly holiest in His glorified body.
good things to come--Greek, "the good things to come," Heb 10:1; "better promises," (Heb 8:6; the "eternal inheritance," Heb 9:15; 1Pet 1:4; the "things hoped for," Heb 11:1).
by a . . . tabernacle--joined with "He entered." Translate, "Through the . . . tabernacle" (of which we know) [ALFORD]. As the Jewish high priest passed through the anterior tabernacle into the holiest place, so Christ passed through heaven into the inner abode of the unseen and unapproachable God. Thus, "the tabernacle" here is the heavens through which He passed (see on Heb 4:14). But "the tabernacle" is also the glorified body of Christ (see on Heb 8:2), "not of this building" (not of the mere natural "creation, but of the spiritual and heavenly, the new creation"), the Head of the mystical body, the Church. Through this glorified body He passes into the heavenly holiest place (Heb 9:24), the immaterial, unapproachable presence of God, where He intercedes for us. His glorified body, as the meeting place of God and all Christ's redeemed, and the angels, answers to the heavens through which He passed, and passes. His body is opposed to the tabernacle, as His blood to the blood of goats, &c.
greater--as contrasted with the small dimensions of the earthly anterior tabernacle.
more perfect--effective in giving pardon, peace, sanctification, and access to closest communion with God (compare Heb 9:9; Heb 10:1).
not made with hands--but by the Lord Himself (Heb 8:2).
9:129:12: եւ ո՛չ արեամբ նոխազաց եւ զուարակաց. այլ իւրո՛վ արեամբն եմուտ մի անգամ ՚ի սրբութիւնսն յաւիտենակա՛նս գտեալ զփրկութիւն[4781]։ [4781] Օրինակ մի. Եմուտ միանգամայն ՚ի։
12 ո՛չ էլ նոխազների եւ զուարակների արիւնով, մի անգամ ընդմիշտ իր իսկ արեամբ մտաւ սրբարան՝ յաւիտենական փրկութիւն ապահովելով.
12 Ո՛չ ալ նոխազներու ու զուարակներու արիւնով, հապա իր արիւնովը մէկ անգամ սրբարանը մտաւ՝ յաւիտենական փրկութիւն ստանալով։
եւ ոչ արեամբ նոխազաց եւ զուարակաց, այլ իւրով արեամբն եմուտ մի անգամ ի սրբութիւնսն, [32]յաւիտենականս գտեալ զփրկութիւն:

9:12: եւ ո՛չ արեամբ նոխազաց եւ զուարակաց. այլ իւրո՛վ արեամբն եմուտ մի անգամ ՚ի սրբութիւնսն յաւիտենակա՛նս գտեալ զփրկութիւն[4781]։
[4781] Օրինակ մի. Եմուտ միանգամայն ՚ի։
12 ո՛չ էլ նոխազների եւ զուարակների արիւնով, մի անգամ ընդմիշտ իր իսկ արեամբ մտաւ սրբարան՝ յաւիտենական փրկութիւն ապահովելով.
12 Ո՛չ ալ նոխազներու ու զուարակներու արիւնով, հապա իր արիւնովը մէկ անգամ սրբարանը մտաւ՝ յաւիտենական փրկութիւն ստանալով։
zohrab-1805▾ eastern-1994▾ western am▾
9:1212: и не с кровью козлов и тельцов, но со Своею Кровию, однажды вошел во святилище и приобрел вечное искупление.
9:12  οὐδὲ δι᾽ αἵματος τράγων καὶ μόσχων διὰ δὲ τοῦ ἰδίου αἵματος, εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος.
9:12. οὐδὲ (not-moreover) δι' (through) αἵματος (of-a-blood) τράγων (of-billies) καὶ (and) μόσχων (of-calves) διὰ (through) δὲ (moreover) τοῦ (of-the-one) ἰδίου (of-private-belonged) αἵματος, (of-a-blood) εἰσῆλθεν (it-had-came-into) ἐφάπαξ (upon-once) εἰς (into) τὰ (to-the-ones) ἅγια , ( to-hallow-belonged ) αἰωνίαν (to-age-belonged) λύτρωσιν (to-an-en-loosing) εὑράμενος . ( having-had-found )
9:12. neque per sanguinem hircorum et vitulorum sed per proprium sanguinem introivit semel in sancta aeterna redemptione inventaNeither by the blood of goats or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption.
12. nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption.
Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption:

12: и не с кровью козлов и тельцов, но со Своею Кровию, однажды вошел во святилище и приобрел вечное искупление.
9:12  οὐδὲ δι᾽ αἵματος τράγων καὶ μόσχων διὰ δὲ τοῦ ἰδίου αἵματος, εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος.
9:12. neque per sanguinem hircorum et vitulorum sed per proprium sanguinem introivit semel in sancta aeterna redemptione inventa
Neither by the blood of goats or of calves, but by his own blood, entered once into the Holies, having obtained eternal redemption.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:12: But by his own blood - Here the redemption of man is attributed to the blood of Christ; and this blood is stated to be shed in a sacrificial way, precisely as the blood of bulls, goats and calves was shed under the law.
Once - Once for all, εφαπαξ, in opposition to the annual entering of the high priest into the holiest, with the blood of the annual victim.
The holy place - Or sanctuary, τα ἁγιᾳ, signifies heaven, into which Jesus entered with his own blood, as the high priest entered into the holy of holies with the blood of the victims which he had sacrificed.
Eternal redemption - Αιωνιαν λυτρωσιν· A redemption price which should stand good for ever, when once offered; and an endless redemption from sin, in reference to the pardon of which, and reconciliation to God, there needs no other sacrifice: it is eternal in its merit and efficacy.
Albert Barnes: Notes on the Bible - 1834
9:12: Neither by the blood of goats and calves - The Jewish sacrifice consisted of the shedding of the blood of animals. On the great day of the atonement the high priest took with him into the most holy place:
(1) the blood of a young bullock Lev 16:3, Lev 16:11, which is here called the blood of a "calf," which he offered for his own sin; and,
(2) the blood of a goat, as a sin-offering for others; Lev 16:9, Lev 16:15. It was "by," or "by means of" - διὰ dia - blood thus sprinkled on the mercyseat, that the high priest sought the forgiveness of his own sins and the sins of the people.
But by his own blood - That is, by his own blood shed for the remission of sins. The meaning is, that it was in virtue of his own blood, or "by means" of that, that he sought the pardon of his people. That blood was not shed for himself - for he had no sin - and consequently there was a material difference between his offering and that of the Jewish high priest. The difference related to such points as these.
(1) the offering which Christ made was wholly for others; that of the Jewish priest for himself as well as for them.
(2) the blood offered by the Jewish priest was that of animals; that offered by the Saviour was his own.
(3) that offered by the Jewish priest was only an emblem or type - for it could not take away sin; that offered by Christ had a real efficacy, and removes transgression from the soul.
He entered into the holy place - Heaven. The meaning is, that as the Jewish high priest bore the blood of the animal into the Holy of Holies, and sprinkled it there as the means of expiation, so the offering which Christ has to make in heaven, or the consideration on which he pleads for the pardon of his people, is the blood which he shed on Calvary. Having made the atonement, he now pleads the merit of it as a "reason" why sinners should be saved. It is not of course meant that he literally bore his own blood into heaven - as the high priest did the blood of the bullock and the goat into the sanctuary; or that he literally "sprinkled" it on the mercy-seat there, but that that blood, having been shed for sin, is now the ground of his pleading and intercession for the pardon of sin - as the sprinkled blood of the Jewish sacrifice was the ground of the pleading of the Jewish high priest for the pardon of himself and the people.
Having obtained eternal redemption for us - That is, by the shedding of his blood. On the meaning of the word "redemption," see notes on Gal 3:13. The redemption which the Lord Jesus effected for his people is eternal. It will continue foRev_er. It is not a temporary deliverance leaving the redeemed in danger of falling into sin and ruin, but it makes salvation secure, and in its effects extends through eternity. Who can estimate the extent of that love which purchased for us "such" a redemption? Who can be sufficiently grateful that he is thus redeemed? The doctrine in this verse is, that the blood of Christ is the means of redemption, or atones for sin. In the following verses the apostle shows that it not only makes atonement for sin, but that it is the means of sanctifying or purifying the soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:12: by the: Heb 9:13, Heb 10:4; Lev 8:2, Lev 9:15, Lev 16:5-10
by his: Heb 1:3, Heb 10:9-14; Act 20:28; Eph 1:7; Col 1:14; Tit 2:14; Pe1 1:18, Pe1 1:19; Rev 1:5, Rev 5:9
he entered: Heb 9:7, Heb 9:24-26, Heb 10:12, Heb 10:19
once: Heb 9:26, Heb 9:28, Heb 10:10; Zac 3:9
having: Heb 9:15, Heb 5:9; Dan 9:24; Mar 3:29; Gal 3:13, Gal 3:14; Th1 1:10
Geneva 1599
9:12 (8) Neither by the blood of (i) goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption [for us].
(8) Another comparison of the blood of the sacrifices with Christ, the Levitical high priests entering by their holy places into the sanctuary, offered corruptible blood for one year only: but Christ entering into that holy body of his, entered by it into heaven itself, offering his own most pure blood for an everlasting redemption: for Christ is both the High Priest, Tabernacle, Sacrifices and Offerings themselves, indeed all those both truly and for ever.
(i) For in this yearly sacrifice of reconciliation, there were two kinds of sacrifices, the one a goat, the other a heifer, or calf.
John Gill
9:12 Neither by the blood of goats and calves,.... With which the high priest entered into the holy place, within the vail, on the day of atonement, Lev 16:14 for Christ was not an high priest of the order of Aaron, nor could the blood of these creatures take away sin, nor would God accept of such sacrifices any longer:
but by his own blood he entered in once into the holy place; which shows the truth of his human nature, and the virtue of its blood, as in union with his divine Person; by which he opened the way into the holiest of all, as the surety of his people, and gives them boldness and liberty to follow him there; he carried his blood not in a basin, as the high priest carried the blood of goats and calves, but in his veins; and by it, having been shed by him, he entered not into the holy place made with hands, but into heaven itself; and that not every year, as the high priest, but "once" for all, having done his work; or as follows,
having obtained eternal redemption; for us, from sin, Satan, the law, and death, to which his people were in bondage, and which he obtained by paying a ransom price for them; which was not corruptible things, as silver and gold but his precious, blood: in the original text it is, "having found eternal redemption"; there seems to be an allusion to Job 33:24. This was what was sought for long ago by the, Old Testament saints, who were wishing, waiting, and longing for this salvation; it is a thing very precious and difficult to find; it is to be had nowhere but in Christ, and when found in him, is matter of great joy to sensible sinners; God found it in him, and found him to be a proper person to effect it; and Christ has found it by being the author of it: this is called an eternal redemption, because it extends to the saints in all ages; backwards and forwards; it includes eternal life and happiness; and such as are sharers in it shall never perish, but shall be saved with an everlasting salvation; it is so called in opposition to the carnal expiations of the high priests, and in distinction from temporal redemptions, deliverances, and salvations. Remarkable is the paraphrase of Jonathan ben Uzziel on Gen 49:18.
"Jacob said, when he saw Gideon the son of Joash, and Samson the son of Manoah, who should be redeemers; not for the redemption of Gideon am I waiting, nor for the redemption of Samson am I looking, for their redemption is a temporal redemption; but for thy redemption am I waiting and looking, O Lord, because thy redemption is , "an everlasting redemption":''
another copy reads, for the redemption of Messiah the son of David; and to the same purpose is the Jerusalem paraphrase on the place; in Talmudic language it would be called (x).
(x) T. Shebuot, fol. 11. 2.
John Wesley
9:12 The holy place - Heaven. For us - All that believe.
Robert Jamieson, A. R. Fausset and David Brown
9:12 Neither--"Nor yet."
by--"through"; as the means of His approach.
goats . . . calves--not a bullock, such as the Levitical high priest offered for himself, and a goat for the people, on the day of atonement (Lev 16:6, Lev 16:15), year by year, whence the plural is used, goats . . . calves. Besides the goat offered for the people the blood of which was sprinkled before the mercy seat, the high priest led forth a second goat, namely, the scapegoat; over it he confessed the people's sins, putting them on the head of the goat, which was sent as the sin-bearer into the wilderness out of sight, implying that the atonement effected by the goat sin offering (of which the ceremony of the scapegoat is a part, and not distinct from the sin offering) consisted in the transfer of the people's sins on the goat, and their consequent removal out of sight. The translation of sins on the victim usual in other expiatory sacrifices being omitted in the case of the slain goat, but employed in the case of the goat sent away, proved the two goats were regarded as one offering [ARCHBISHOP MAGEE]. Christ's death is symbolized by the slain goat; His resurrection to life by the living goat sent away. Modern Jews substitute in some places a cock for the goat as an expiation, the sins of the offerers being transferred to the entrails, and exposed on the housetop for the birds to carry out of sight, as the scapegoat did; the Hebrew for "man" and "cock" being similar, gebher [BUXTORF].
by--"through," as the means of His entrance; the key unlocking the heavenly Holy of Holies to Him. The Greek is forcible, "through THE blood of His own" (compare Heb 9:23).
once--"once for all."
having obtained--having thereby obtained; literally, "found for Himself," as a thing of insuperable difficulty to all save Divine Omnipotence, self-devoting zeal, and love, to find. The access of Christ to the Father was arduous (Heb 5:7). None before had trodden the path.
eternal--The entrance of our Redeemer, once for all, into the heavenly holiest place, secures eternal redemption to us; whereas the Jewish high priest's entrance was repeated year by year, and the effect temporary and partial, "On redemption," compare Mt 20:28; Eph 1:7; Col 1:14; Ti1 2:5; Tit 2:14; 1Pet 1:19.
9:139:13: Զի եթէ արիւն ցլուցն եւ նոխազաց՝ եւ մոխիր երնջոցն ցանեալ՝ զպղծեալսն սրբէր առ ՚ի մարմնոյ սրբութենէ[4782]. [4782] Բազումք. Զի թէ արիւն ցլ՛՛։
13 որովհետեւ, եթէ ցուլերի եւ նոխազների արիւնը եւ երինջների շաղ տրուած մոխիրը մաքրում են պղծուածներին մարմնի մաքրութեան համար,
13 Վասն զի եթէ ցուլերուն ու նոխազներուն արիւնը եւ երինջին մոխիրը սրսկուելով՝ պղծեալները կը սրբէր մարմնի մաքրութեան կողմանէ,
Զի եթէ արիւն ցլուցն եւ նոխազաց եւ մոխիր երնջոցն ցանեալ` զպղծեալսն սրբէր առ ի մարմնոյ սրբութենէ:

9:13: Զի եթէ արիւն ցլուցն եւ նոխազաց՝ եւ մոխիր երնջոցն ցանեալ՝ զպղծեալսն սրբէր առ ՚ի մարմնոյ սրբութենէ[4782].
[4782] Բազումք. Զի թէ արիւն ցլ՛՛։
13 որովհետեւ, եթէ ցուլերի եւ նոխազների արիւնը եւ երինջների շաղ տրուած մոխիրը մաքրում են պղծուածներին մարմնի մաքրութեան համար,
13 Վասն զի եթէ ցուլերուն ու նոխազներուն արիւնը եւ երինջին մոխիրը սրսկուելով՝ պղծեալները կը սրբէր մարմնի մաքրութեան կողմանէ,
zohrab-1805▾ eastern-1994▾ western am▾
9:1313: Ибо если кровь тельцов и козлов и пепел телицы, через окропление, освящает оскверненных, дабы чисто было тело,
9:13  εἰ γὰρ τὸ αἷμα τράγων καὶ ταύρων καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα,
9:13. εἰ (If) γὰρ (therefore) τὸ (the-one) αἷμα (a-blood) τράγων (of-billies) καὶ (and) ταύρων (of-bulls) καὶ (and) σποδὸς (an-ash) δαμάλεως (of-a-heifer) ῥαντίζουσα (sprinkling-to) τοὺς (to-the-ones) κεκοινωμένους ( to-having-had-come-to-be-en-commoned ) ἁγιάζει (it-hallow-belongeth-to) πρὸς (toward) τὴν (to-the-one) τῆς (of-the-one) σαρκὸς (of-a-flesh) καθαρότητα, (to-a-cleansedness,"
9:13. si enim sanguis hircorum et taurorum et cinis vitulae aspersus inquinatos sanctificat ad emundationem carnisFor if the blood of goats and of oxen, and the ashes of an heifer, being sprinkled, sanctify such as are defiled, to the cleansing of the flesh:
13. For if the blood of goats and bulls, and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness of the flesh:
For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:

13: Ибо если кровь тельцов и козлов и пепел телицы, через окропление, освящает оскверненных, дабы чисто было тело,
9:13  εἰ γὰρ τὸ αἷμα τράγων καὶ ταύρων καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα,
9:13. si enim sanguis hircorum et taurorum et cinis vitulae aspersus inquinatos sanctificat ad emundationem carnis
For if the blood of goats and of oxen, and the ashes of an heifer, being sprinkled, sanctify such as are defiled, to the cleansing of the flesh:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Простое сопоставление Крови Христовой с кровью ветхозаветных козлов и тельцов дает апостолу новый случай вывести существеннейшее и высочайшее преимущество Нового Завета пред Ветхим. Если там окропление кровью тельцов и козлов считалось освящением для тел оскверненных и возвращало утраченную оскверненным способность служить Богу, то тем более Кровь Христова способна очищать совесть нашу от мертвых дел для служения Богу живому и истинному! - Выражение, что Христос "Духом Святым принес Себя непорочного Богу", имеет в виду указать благодатное участие Духа Святого, как посредствующей Божественной силы, содействовавшей Богочеловеку - Христу совершить Его великое дело принесения Себя в жертву за грехи людей и вместе с тем сделать их способными служить Богу живому и истинному.
Adam Clarke: Commentary on the Bible - 1831
9:13: Sanctifieth to the purifying of the flesh - Answers the end proposed by the law; namely, to remove legal disabilities and punishments, having the body and its interests particularly in view, though adumbrating or typifying the soul and its concerns.
Albert Barnes: Notes on the Bible - 1834
9:13: For if the blood of bulls and of goats - Referring still to the great day of atonement, when the offering made was the sacrifice of a bullock and a goat.
And the ashes of an heifer - For an account of this, see Num 19:2-10. In ver. 9, it is said that the ashes of the heifer, after it was burnt, should be kept "for a water of separation; it is a purification for sin." That is, the ashes were to be carefully preserved, and being mixed with water were sprinkled on those who were from any cause ceremonially impure. The "reason" for this appears to have been that the heifer was considered as a sacrifice whose blood has been offered, and the application of the ashes to which she had been burnt was regarded as an evidence of participation in that sacrifice. It was needful, where the laws were so numerous respecting external pollutions, or where the members of the Jewish community were regarded as so frequently "unclean" by contact with dead bodies, and in various other ways, that there should be some method in which they could be declared to be cleansed from their "uncleanness." The nature of these institutions also required that this should be in connection with "sacrifice," and in order to this, it was arranged that there should be this "permanent sacrifice" - the ashes of the heifer that had been sacrificed - of which they could avail themselves at any time, without the expense and delay of making a bloody offering specifically for the occasion. It was, therefore, a provision of convenience, and at the same time was designed to keep up the idea, that all purification was somehow connected with the shedding of blood.
Sprinkling the unclean - Mingled with water, and sprinkled on the unclean. The word "unclean" here refers to such as had been defiled by contact with dead bodies, or when one had died in the family, etc.; see Num 19:11-22.
Sanctifieth to the purifying of the flesh - Makes holy so far as the flesh or body is concerned. The uncleanness here referred to related to the body only, and of course the means of cleansing extended only to that. It was not designed to give peace to the conscience, or to expiate moral offences. The offering thus made removed the obstructions to the worship of God so far as to allow him who had been defiled to approach him in a regular manner. Thus, much the apostle allows was accomplished by the Jewish rites. They had an efficacy in removing ceremonial uncleanness, and in rendering it proper that he who had been polluted should be permitted again to approach and worship God. The apostle goes on to argue that if they had such an efficacy, it was fair to presume that the blood of Christ would have far greater efficacy, and would reach to the conscience itself, and make that pure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:13: if: Lev 16:14, Lev 16:16
and: Num. 19:2-21
the purifying: Num 8:7, Num 19:12; Ch2 30:19; Psa 51:7; Act 15:9; Pe1 1:22
Geneva 1599
9:13 (9) For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the (k) purifying of the flesh:
(9) If the outward sprinkling of blood and ashes of beasts was a true and effectual sign of purifying and cleansing, how much more shall the thing itself and the truth being present which in times past was shadowed by those external sacraments do it? That is to say, his blood, which is man's blood and also the blood of the Son of God, and therefore has an everlasting power of purifying and cleansing.
(k) He considers the signs separately, being separate from the thing itself.
John Gill
9:13 For if the blood of bulls and of goats,.... Shed either on the day of atonement, or at any other time: the former of thee, Pausanias (y) relates, was drank by certain priestesses among the Grecians, whereby they were tried, whether they spoke truth or no if not, they were immediately punished; and the latter, he says (z), will dissolve an adamant stone; but neither of them can purge from sin:
and the ashes of an heifer sprinkling the unclean; the apostle refers to the red heifer, Num 19:1 which being burnt, its ashes were gathered up and put into a vessel, and water poured upon them, which was sprinkled with a bunch of hyssop on unclean persons; the ashes and the water mixed together made the water of separation, or of sprinkling; for so it is called by the Septuagint, "the water of sprinkling", and in the Targum in a following citation: this was the purification for sin, though it only
sanctifieth to the purifying of the flesh; the body, or only in an external and typical way, but did not really sanctify the heart, or purify and cleanse the soul from sin. The Jews say, that the waters of purification for sin were not waters of purification for sin, without the ashes (a); and to this the Targumist, on Ezek 36:25 and on Zech 13:1 refers, paraphrasing both texts thus;
"I will forgive their sins as they are cleansed with the water of sprinkling, and with the ashes of the heifer, which is a purification for sin.''
(y) Achaica, sive l. 7. p. 450. (z) Arcadica, sive l. 8. p. 485. (a) Misn. Temura, c. 1. sect. 5. Maimon. & Bartenora in ib.
John Wesley
9:13 If the ashes of an heifer - Consumed by fire as a sin - offering, being sprinkled on them who were legally unclean. Purified the flesh - Removed that legal uncleanness, and re - admitted them to the temple and the congregation. Num 19:17-19.
Robert Jamieson, A. R. Fausset and David Brown
9:13 PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN Heb 9:12. (Heb. 9:13-28)
if--as we know is the case; so the Greek indicative means. Argument from the less to the greater. If the blood of mere brutes could purify in any, however small a degree, how much more shall inward purification, and complete and eternal salvation, be wrought by the blood of Christ, in whom dwelt all the fulness of the Godhead?
ashes of an heifer-- (Num 19:16-18). The type is full of comfort for us. The water of separation, made of the ashes of the red heifer, was the provision for removing ceremonial defilement whenever incurred by contact with the dead. As she was slain without the camp, so Christ (compare Heb 13:11; Num 19:3-4). The ashes were laid by for constant use; so the continually cleansing effects of Christ's blood, once for all shed. In our wilderness journey we are continually contracting defilement by contact with the spiritually dead, and with dead works, and need therefore continual application to the antitypical life-giving cleansing blood of Christ, whereby we are afresh restored to peace and living communion with God in the heavenly holy place.
the unclean--Greek, "those defiled" on any particular occasion.
purifying--Greek, "purity."
the flesh--Their effect in themselves extended no further. The law had a carnal and a spiritual aspect; carnal, as an instrument of the Hebrew polity, God, their King, accepting, in minor offenses, expiatory victims instead of the sinner, otherwise doomed to death; spiritual, as the shadow of good things to come (Heb 10:1). The spiritual Israelite derived, in partaking of these legal rights, spiritual blessings not flowing from them, but from the great antitype. Ceremonial sacrifices released from temporal penalties and ceremonial disqualifications; Christ's sacrifice releases from everlasting penalties (Heb 9:12), and moral impurities on the conscience disqualifying from access to God (Heb 9:14). The purification of the flesh (the mere outward man) was by "sprinkling"; the washing followed by inseparable connection (Num 19:19). So justification is followed by renewing.
9:149:14: ո՞րչափ եւս առաւել արի՛ւնն Քրիստոսի, որ ՚ի ձեռն Հոգւոյն յաւիտենականի մատոյց զա՛նձն անարատ պատարագ Աստուծոյ, սրբեսցէ՛ զխիղճ մտաց ձերոց ՚ի մեռելոտի՛ գործոց անտի՝ պաշտել զԱստուած կենդանի[4783]։ [4783] Ոմանք. Զի սրբեսցէ։
14 որչա՜փ եւս առաւել արիւնը Քրիստոսի, - որ յաւիտենական Հոգու միջոցով ինքն իրեն որպէս անարատ պատարագ մատուցեց Աստծուն, - կը մաքրի ձեր խղճմտանքը մեռած գործերից, որպէսզի ծառայէք կենդանի Աստծուն:
14 Ալ ո՜րչափ աւելի Քրիստոսին արիւնը, որ յաւիտենական Հոգիին ձեռքով իր անձը անարատ պատարագ մատուցանեց Աստուծոյ, պիտի սրբէ ձեր խղճմտանքը մեռած գործերէն՝ կենդանի Աստուածը պաշտելու։
ո՛րչափ եւս առաւել արիւնն Քրիստոսի, որ ի ձեռն Հոգւոյն յաւիտենականի մատոյց զանձն անարատ [33]պատարագ Աստուծոյ, սրբեսցէ զխիղճ մտաց ձերոց ի մեռելոտի գործոց անտի` պաշտել զԱստուած կենդանի:

9:14: ո՞րչափ եւս առաւել արի՛ւնն Քրիստոսի, որ ՚ի ձեռն Հոգւոյն յաւիտենականի մատոյց զա՛նձն անարատ պատարագ Աստուծոյ, սրբեսցէ՛ զխիղճ մտաց ձերոց ՚ի մեռելոտի՛ գործոց անտի՝ պաշտել զԱստուած կենդանի[4783]։
[4783] Ոմանք. Զի սրբեսցէ։
14 որչա՜փ եւս առաւել արիւնը Քրիստոսի, - որ յաւիտենական Հոգու միջոցով ինքն իրեն որպէս անարատ պատարագ մատուցեց Աստծուն, - կը մաքրի ձեր խղճմտանքը մեռած գործերից, որպէսզի ծառայէք կենդանի Աստծուն:
14 Ալ ո՜րչափ աւելի Քրիստոսին արիւնը, որ յաւիտենական Հոգիին ձեռքով իր անձը անարատ պատարագ մատուցանեց Աստուծոյ, պիտի սրբէ ձեր խղճմտանքը մեռած գործերէն՝ կենդանի Աստուածը պաշտելու։
zohrab-1805▾ eastern-1994▾ western am▾
9:1414: то кольми паче Кровь Христа, Который Духом Святым принес Себя непорочного Богу, очистит совесть нашу от мертвых дел, для служения Богу живому и истинному!
9:14  πόσῳ μᾶλλον τὸ αἷμα τοῦ χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῶ θεῶ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῶ ζῶντι.
9:14. πόσῳ (unto-whither-which) μᾶλλον (more-such) τὸ (the-one) αἷμα (a-blood) τοῦ (of-the-one) χριστοῦ, (of-Anointed,"ὃς (which) διὰ (through) πνεύματος (of-a-currenting-to) αἰωνίου (of-aged-belonged) ἑαυτὸν (to-self) προσήνεγκεν (it-beared-toward) ἄμωμον (to-un-blemished) τῷ (unto-the-one) θεῷ, (unto-a-Deity,"καθαριεῖ (it-shall-cleanse-to) τὴν (to-the-one) συνείδησιν (to-a-seeing-together) ἡμῶν (of-us) ἀπὸ (off) νεκρῶν ( of-en-deaded ) ἔργων (of-works) εἰς (into) τὸ (to-the-one) λατρεύειν (to-serve-of) θεῷ (unto-a-Deity) ζῶντι. (unto-lifing-unto?"
9:14. quanto magis sanguis Christi qui per Spiritum Sanctum semet ipsum obtulit inmaculatum Deo emundabit conscientiam vestram ab operibus mortuis ad serviendum Deo viventiHow much more shall the blood of Christ, who by the Holy Ghost offered himself unspotted unto God, cleanse our conscience from dead works, to serve the living God?
14. how much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish unto God, cleanse your conscience from dead works to serve the living God?
How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God:

14: то кольми паче Кровь Христа, Который Духом Святым принес Себя непорочного Богу, очистит совесть нашу от мертвых дел, для служения Богу живому и истинному!
9:14  πόσῳ μᾶλλον τὸ αἷμα τοῦ χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῶ θεῶ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῶ ζῶντι.
9:14. quanto magis sanguis Christi qui per Spiritum Sanctum semet ipsum obtulit inmaculatum Deo emundabit conscientiam vestram ab operibus mortuis ad serviendum Deo viventi
How much more shall the blood of Christ, who by the Holy Ghost offered himself unspotted unto God, cleanse our conscience from dead works, to serve the living God?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:14: Who through the eternal Spirit - This expression is understood two ways:
1. Of the Holy Ghost himself. As Christ's miraculous conception was by the Holy Spirit, and he wrought all his miracles by the Spirit of God, so his death or final offering was made through or by the eternal Spirit; and by that Spirit he was raised from the dead, Pe1 3:18. Indeed, through the whole of his life be was justified by the Spirit; and we find that in this great work of human redemption, the Father, the Son, and the Holy Spirit were continually employed: therefore the words may be understood of the Holy Spirit properly.
2. Of the eternal Logos or Deity which dwelt in the man Christ Jesus, through the energy of which the offering of his humanity became an infinitely meritorious victim; therefore the Deity of Christ is here intended.
But we cannot well consider one of these distinct from the other; and hence probably arose the various readings in the MSS. and versions on this article. Instead of δια Πνευματος αιωνιου, by the Eternal Spirit, δια Πνευματος Ἁγιου, by the Holy Spirit, is the reading of D*, and more than twenty others of good note, besides the Coptic, Slavonic, Vulgate, two copies of the Itala, Cyril, Athanasius sometimes, Damascenus, Chrysostom, and some others. But the common reading is supported by ABD**, and others, besides the Syriac, all the Arabic, Armenian, Ethiopic, Athanasius generally, Theodoret, Theophylact, and Ambrosius. This, therefore, is the reading that should he preferred, as it is probable that the Holy Ghost, not the Logos, is what the apostle had more immediately in view. But still we must say, that the Holy Spirit, with the eternal Logos, and the almighty Father, equally concurred in offering up the sacrifice of the human nature of Christ, in order to make atonement for the sin of the world.
Purge your conscience - Καθαριει την συνειδησιν· Purify your conscience. The term purify should be everywhere, both in the translation of the Scriptures, and in preaching the Gospel, preferred to the word purge, which, at present, is scarcely ever used in the sense in which our translators have employed it.
Dead works - Sin in general, or acts to which the penalty of death is annexed by the law. See the phrase explained, Heb 6:1 (note).
Albert Barnes: Notes on the Bible - 1834
9:14: How much more shall the blood of Christ - As being infinitely more precious than the blood of an animal could possibly be. If the blood of an animal had any efficacy at all, even in removing ceremonial pollutions, how much more is it reasonable to suppose may be effected by the blood of the Son of God!
Who through the eternal Spirit - This expression is very difficult, and has given rise to a great variety of interpretation. - Some mss. instead of "eternal" here, read "holy," making it refer directly to the Holy Spirit; see "Wetstein." These various readings, however, are not regarded as of sufficient authority to lead to a change in the text, and are of importance only as showing that it was an early opinion that the Holy Spirit is here referred to. The principal opinions which have been entertained of the meaning of this phrase, are the following.
(1) that which regards it as referring to the Holy Spirit, the third person of the Trinity. This was the opinion of Owen, Doddridge, and archbishop Tillotson.
(2) that which refers it to the "divine nature" of Christ. Among those who have maintained this opinion, are Beza, Ernesti, Wolf, Vitringa, Storr, and the late Dr. John P. Wilson. mss. Notes.
(3) others, as Grotius, Rosenmuller, Koppe, understand it as meaning "endless" or "immortal life," in contradistinction from the Jewish sacrifices which were of a perishable nature, and which needed so often to be repeated.
(4) others regard it as referring to the glorified person of the Saviour, meaning that in his exalted, or spiritual station in heaven, he presents the efficacy of his blood.
(5) others suppose that it means "divine influence," and that the idea is, that Christ was actuated and filled with a divine influence when he offered up himself as a sacrifice; an influence which was not of a temporal and fleeting nature, but which was eternal in its efficacy. This is the interpretation preferred by Prof. Stuart.
For an examination of these various opinions, see his "Excursus, xviii." on this Epistle. It is difficult, if not impossible, to decide what is the true meaning of the passage amidst this diversity of opinion; but there are some reasons which seem to me to make it probable that the Holy Spirit is intended, and that the idea is, that Christ made his great sacrifice under "the extraordinary influences of that Eternal Spirit." The reasons which lead me to this opinion, are the following:
(1) It is what would occur to the great mass of the readers of the New Testament. It is presumed that the great body of sober, plain, and intelligent readers of the Bible, on perusing the passage, suppose that it refers to the Holy Spirit, the third person of the Trinity. There are few better and safer rules for the interpretation of a volume designed like the Bible for the mass of mankind, than to abide by the sense in which they understand it.
(2) this interpretation is one which is most naturally conveyed by the language of the original. The phrase "the spirit" - τὸ πνέυμα to pneuma - has so far a technical and established meaning in the New Testament as to denote the Holy Spirit, unless there is something in the connection which renders such an application improper. In this case there is nothing certainly which "necessarily" forbids such an application. The high names and Classical authority of those who have held this opinion, are a sufficient guarantee of this.
(3) this interpretation accords with the fact that the Lord Jesus is represented as having been eminently endowed with the influences of the Holy Spirit; compare notes on Joh 3:34. Though he was divine, yet he was also a man, and as such was under influences similar to those of other pious people. The Holy Spirit is the source and sustainer of all piety in the soul, and it is not improper to suppose that the man Christ Jesus was in a remarkable manner influenced by the Holy Spirit in his readiness to obey God and to suffer according to his will.
(4) if there was ever any occasion on which we may suppose he was influenced by the Holy Spirit, that of his sufferings and death here referred to may be supposed eminently to have been such an one. It was expressive of the highest state of piety - of the purest love to God and man - which has ever existed in the human bosom; it was the most trying time of his own life; it was the period when there would be the most strong temptation to abandon his work; and as the redemption of the whole world was dependent on that act, it is reasonable to suppose that the richest heavenly grace would be there imparted to him, and that he would then be eminently under the influence of that Spirit which was granted not "by measure unto him." notes, Joh 3:34.
(5) this representation is not inconsistent with the belief that the sufferings and death of the Redeemer were "voluntary," and had all the merit which belongs to a voluntary transaction. Piety in the heart of a Christian now is not less voluntary because it is produced and cherished by the Holy Spirit, nor is there less excellence in it because the Holy Spirit imparts strong faith in the time of temptation and trial. It seems to me, therefore, that the meaning of this expression is, that the Lord Jesus was led by the strong influences of the Spirit of God to devote himself as a sacrifice for sin. It was not by any temporary influence; not by mere excitement; it was by the influence of the "Eternal" Spirit of God, and the sacrifice thus offered could, therefore, accomplish effects which would be eternal in their character. It was not like the offering made by the Jewish high priest which was necessarily renewed every year, but it was under the influence of one who was "eternal," and the effects of whose influence might be everlasting. It may be added, that if this is a correct exposition, it follows that the Holy Spirit is eternal, and must, therefore, be divine.
Offered himself - That is, as a sacrifice. He did not offer a bullock or a goat, but he offered "himself." The sacrifice of oneself is the highest offering which he can make; in this case it was the highest which the universe had to make.
Without spot - Margin, "Or fault." The animal that was offered in the Jewish sacrifices was to be without blemish; see Lev 1:10; Lev 22:17-22. It was not to be lame, or blind, or diseased. The word which is used here and rendered "without spot" ἄμωμος amō mos - refers to this fact - that there was no defect or blemish. The idea is, that the Lord Jesus, the great sacrifice, was "perfect;" see Heb 7:26.
Purge your conscience - That is, cleanse, purify, or sanctify your conscience. The idea is, that this offering would take away whatever rendered the conscience defiled or sinful. The offerings of the Jews related in the main to external purification, and were not adapted to give peace to a troubled conscience. They could render the worshipper externally pure so that he might draw near to God and not be excluded by any ceremonial pollution or defilement; but the mind, the heart, the conscience, they could not make pure. They could not remove what troubles a man when he recollects that he has violated a holy law and has offended God, and when he looks forward to an awful judgment-bar. The word "conscience" here is not to be understood as a distinct and independent faculty of the soul, but as the soul or mind itself reflecting and pronouncing on its own acts. The whole expression refers to a mind alarmed by the recollection of guilt - for it is guilt only that disturbs a man's conscience.
Guilt originates in the soul remorse and despair; guilt makes a man troubled when he thinks of death and the judgment; it is guilt only which alarms a man when he thinks of a holy God; and it is nothing but guilt that makes the entrance into another world terrible and awful. If a man had no guilt he would never dread his Maker, nor would the presence of his God be ever painful to him (compare Gen 3:6-10); if a man had no guilt he would not fear to die - for what have the innocent to fear anywhere? The universe is under the government of a God of goodness and truth, and, under such a government, how can those who have done no wrong have anything to dread? The fear of death, the apprehension of the judgment to come, and "the dread of God," are strong and irrefragable proofs that every man is a sinner. The only thing, therefore, which ever disturbs the conscience, and makes death dreadful, and God an object of aversion, and eternity awful, is guilt. If that is removed, man is calm and peaceful; if not, he is the victim of wretchedness and despair.
From dead works - From works that are deadly in their nature, or that lead to death. Or it may mean from works that have no spirituality and no life. By "works" here the apostle does not refer to their outward religious acts particularly, but to the conduct of the life, to what people do; and the idea is, that their acts are not spiritual and saving but such as lead to death; see note, Heb 6:1.
To serve the living God - Not in outward form, but in sincerity and in truth; to be his true friends and worshippers. The phrase "the living God" is commonly used in the Scriptures to describe the true God as distinguished from idols, which are represented as "dead," or without life; Psa 115:4-7. The idea in this verse is, that it is only the sacrifice made by Christ which can remove the stain of guilt from the soul. It could not be done by the blood of bulls and of goats - for that did not furnish relief to a guilty conscience, but it could be done by the blood of Christ. The sacrifice which he made for sin was so pure and of such value, that God can consistently pardon the offender and restore him to his favor. That blood too can give peace - for Christ poured it out in behalf of the guilty. It is not that he took part with the sinner against God; it is not that he endeavors to convince him who has a troubled conscience that he is needlessly alarmed, or that sin is not as bad as it is represented to be, or that it does not expose the soul to danger. Christ never took the part of the sinner against God; he never taught that sin was a small matter, or that it did not expose to danger. He admitted all that is said of its evil. But he provides for giving peace to the guilty conscience by shedding his blood that it may be forgiven, and by Rev_ealing a God of mercy who is willing to receive the offender into favor, and to treat him as though he had never sinned. Thus, the troubled conscience may find peace; and thus, though guilty, man may be delivered from the dread of the wrath to come.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:14: How: Deu 31:27; Sa2 4:11; Job 15:16; Mat 7:11; Luk 12:24, Luk 12:28; Rom 11:12, Rom 11:24
the blood: Heb 9:12; Pe1 1:19; Jo1 1:7; Rev 1:5
who: Isa 42:1, Isa 61:1; Mat 12:28; Luk 4:18; Joh 3:34; Act 1:2, Act 10:38; Rom 1:4; Pe1 3:18
eternal: Deu 33:27; Isa 57:15; Jer 10:10; Rom 1:20; Ti1 1:17
offered: Heb 9:7, Heb 7:27; Mat 20:28; Eph 2:5, Eph 5:2; Tit 2:14; Pe1 2:24, Pe1 3:18
without: Lev 22:20; Num. 19:2-21, Num 28:3, Num 28:9, Num 28:11; Deu 15:21, Deu 17:1; Isa 53:9; Dan 9:24-26; Co2 5:21; Pe1 1:19, Pe1 2:22; Jo1 3:5
spot: or, fault
purge: Heb 9:9, Heb 1:3, Heb 10:2, Heb 10:22
dead works: Heb 6:1
to serve: Luk 1:74; Rom 6:13, Rom 6:22; Gal 2:19; Th1 1:9; Pe1 4:2
the living: Heb 11:21; Deu 5:26; Sa1 17:26; Kg2 19:16; Jer 10:10; Dan 6:26; Act 14:15; Co2 6:16; Ti1 3:15
Geneva 1599
9:14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from (l) dead works to serve the living God?
(l) From sins which proceed from death, and bring forth nothing but death.
John Gill
9:14 How much more shall the blood of Christ,.... Which is not the blood of a mere man, but the blood of the Son of God; and the argument is from the lesser to the greater; that if the ashes of the burnt heifer, which was a type of Christ in his sufferings, mixed with water, typically sanctified to the purifying of men externally, in a ceremonial way, then much more virtue must there be in the blood of Christ, to cleanse the soul inwardly:
who through the eternal Spirit offered himself without spot to God; Christ is a priest, and the sacrifice he has offend up is "himself"; not his divine nature, but his human nature, soul and body, as in union with his divine person; which gives his sacrifice the preference to all others; and is the reason of its virtue and efficacy, and is expressive of his great love to man: and this sacrifice was offered up "to God", against whom his people had sinned, and whose justice must be satisfied, and which is of a sweet smelling savour to him; besides, he called him to this work, and engaged him in it, and is well pleased with this offering, as he must needs be, since it is offered up "without spot"; which expresses the purity of Christ's nature and sacrifice, and the perfection of it, which is such, that no fault can be found in it by the justice of God; and hence, the saints, for whom it is offered, are unblamable and irreprovable, There is an allusion in the clause, both to the priests and to their sacrifices, which were neither of them to have any spot or blemish on them; and this unblemished sacrifice was offered unto God by Christ,
through the eternal Spirit; not the human soul of Christ; for though that is a spirit, yet not eternal, and besides, was a part of the sacrifice; but rather the divine nature of Christ, which is a spirit, and may be so called in distinction from the flesh, or human nature, as it sometimes is, and this is eternal; it was from everlasting, as well as is to everlasting; and this supported him under all his sufferings, and carried him through them, and put virtue unto them; and Christ was a priest, in the divine, as well as human nature: though by it may be better understood "the Holy Ghost"; and so the Vulgate Latin version reads, and also several copies; since the divine nature rather acts by the human nature, than the human nature by the divine; and Christ is often said to do such and such things by the Holy Spirit; and as the Holy Ghost formed and filled the human nature of Christ, so he assisted and supported it under sufferings. This whole clause is inserted by way of parenthesis, showing the efficacy of Christ's blood, and from whence it is:
to purge your conscience from dead works; that is, "from the works of sin", as the Ethiopic version renders it; which are performed by dead men, separate and alienated from the life of God, are the cause of the death of the soul, and expose to eternal death, and are like dead carcasses, nauseous and infectious; and even duties themselves, performed without faith and love, are dead works; nor can they procure life, and being depended on, issue in death; and even the works of believers themselves are sometimes performed in a very lifeless manner, and are attended with sin and pollution, and need purging: the allusion is to the pollution by the touch of dead bodies; and there may be some respect to the sacrifices of slain beasts, after the sacrifice and death of Christ, by believing Jews, who were sticklers for the ceremonies of the law, and thereby contracted guilt; but immoralities are chiefly designed, and with these the conscience of man is defiled; and nothing short of the blood of Christ can remove the pollution of sin; as that being shed procures atonement, and so purges away the guilt of sin, or makes reconciliation for it, so being sprinkled on the conscience by the Spirit of God, it speaks peace and pardon, and pacifies and purges it, and removes every incumbrance from it: the Alexandrian copy, the Vulgate Latin, and Syriac versions, read, "our conscience". The end and use of such purgation is, "to serve the living God"; so called to distinguish him from the idols of the Gentiles, and in opposition to dead works; and because he has life in himself, essentially and independently, and is the author and giver of life to others; and it is but the reasonable service of his people, to present their souls and bodies as a living sacrifice to him; and who ought to serve him in a lively manner, in faith, and with fervency, and not with a slavish, but a godly filial fear; and one that has his conscience purged by the blood of Christ, and is sensibly impressed with a discovery of pardoning grace, is in the best capacity for such service. The Alexandrian copy reads, "the living and true God".
John Wesley
9:14 How much more shall the blood of Christ. - The merit of all his sufferings. Who through the eternal Spirit - The work of redemption being the work of the whole Trinity. Neither is the Second Person alone concerned even in the amazing condescension that was needful to complete it. The Father delivers up the kingdom to the Son; and the Holy Ghost becomes the gift of the Messiah, being, as it were, sent according to his good pleasure. Offered himself - Infinitely more precious than any created victim, and that without spot to God. Purge our conscience - Our inmost soul. From dead works - From all the inward and outward works of the devil, which spring from spiritual death in the soul, and lead to death everlasting. To serve the living God - In the life of faith, in perfect love and spotless holiness.
Robert Jamieson, A. R. Fausset and David Brown
9:14 offered himself--The voluntary nature of the offering gives it especial efficacy. He "through the eternal Spirit," that is, His divine Spirit (Rom 1:4, in contrast to His "flesh," Heb 9:3; His Godhead, Ti1 3:16; 1Pet 3:18), "His inner personality" [ALFORD], which gave a free consent to the act, offered Himself. The animals offered had no spirit or will to consent in the act of sacrifice; they were offered according to the law; they had a life neither enduring, nor of any intrinsic efficacy. But He from eternity, with His divine and everlasting Spirit, concurred with the Father's will of redemption by Him. His offering began on the altar of the cross, and was completed in His entering the holiest place with His blood. The eternity and infinitude of His divine Spirit (compare Heb 7:16) gives eternal ("eternal redemption," Heb 9:12, also compare Heb 9:15) and infinite merit to His offering, so that not even the infinite justice of God has any exception to take against it. It was "through His most burning love, flowing from His eternal Spirit," that He offered Himself [OECOLAMPADIUS].
without spot--The animal victims had to be without outward blemish; Christ on the cross was a victim inwardly and essentially stainless (1Pet 1:19).
purge--purify from fear, guilt, alienation from Him, and selfishness, the source of dead works (Heb 9:22-23).
your--The oldest manuscripts read "our." The Vulgate, however, supports English Version reading.
conscience--moral religious consciousness.
dead works--All works done in the natural state, which is a state of sin, are dead; for they come not from living faith in, and love to, "the living God" (Heb 11:6). As contact with a dead body defiled ceremonially (compare the allusion, "ashes of an heifer," Heb 9:13), so dead works defile the inner consciousness spiritually.
to serve--so as to serve. The ceremonially unclean could not serve God in the outward communion of His people; so the unrenewed cannot serve God in spiritual communion. Man's works before justification, however lifelike they look, are dead, and cannot therefore be accepted before the living God. To have offered a dead animal to God would have been an insult (compare Mal 1:8); much more for a man not justified by Christ's blood to offer dead works. But those purified by Christ's blood in living faith do serve (Rom 12:1), and shall more fully serve God (Rev_ 22:3).
living God--therefore requiring living spiritual service (Jn 4:24).
9:159:15: Եւ վասն այնորիկ նորո՛յ ուխտիս է միջնորդ. զի յորժամ մա՛հ լինիցի՝ ՚ի փրկութիւն վասն առաջին ուխտին յանցանաց, զաւետի՛ս առցեն հրաւիրեալքն ՚ի ժառանգութիւնն յաւիտենից[4784]։ [4784] Ոմանք. Զաւետիսն առցեն... ՚ի ժառանգութիւն յաւի՛՛։
15 Ահա թէ ինչու նա նոր ուխտի միջնորդ է, քանի որ իր մահը առաջին ուխտի ժամանակ գործուած յանցանքների քաւութեան համար եղաւ, որպէսզի կանչուածները յաւիտենական ժառանգութեան խոստումն ստանան.
15 Ասոր համար ինք նոր ուխտին միջնորդն է, որպէս զի իր մահը առաջին ուխտին ժամանակը գործուած յանցանքներուն քաւութեանը համար եղած ըլլալով, հրաւիրուածները յաւիտենական ժառանգութեան խոստումը առնեն։
Եւ վասն այնորիկ նորոյ ուխտիս է միջնորդ, զի յորժամ մահ լինիցի ի փրկութիւն վասն առաջին ուխտին յանցանաց, զաւետիս առցեն հրաւիրեալքն ի ժառանգութիւնն յաւիտենից:

9:15: Եւ վասն այնորիկ նորո՛յ ուխտիս է միջնորդ. զի յորժամ մա՛հ լինիցի՝ ՚ի փրկութիւն վասն առաջին ուխտին յանցանաց, զաւետի՛ս առցեն հրաւիրեալքն ՚ի ժառանգութիւնն յաւիտենից[4784]։
[4784] Ոմանք. Զաւետիսն առցեն... ՚ի ժառանգութիւն յաւի՛՛։
15 Ահա թէ ինչու նա նոր ուխտի միջնորդ է, քանի որ իր մահը առաջին ուխտի ժամանակ գործուած յանցանքների քաւութեան համար եղաւ, որպէսզի կանչուածները յաւիտենական ժառանգութեան խոստումն ստանան.
15 Ասոր համար ինք նոր ուխտին միջնորդն է, որպէս զի իր մահը առաջին ուխտին ժամանակը գործուած յանցանքներուն քաւութեանը համար եղած ըլլալով, հրաւիրուածները յաւիտենական ժառանգութեան խոստումը առնեն։
zohrab-1805▾ eastern-1994▾ western am▾
9:1515: И потому Он есть ходатай нового завета, дабы вследствие смерти [Его], бывшей для искупления от преступлений, сделанных в первом завете, призванные к вечному наследию получили обетованное.
9:15  καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν, ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας.
9:15. Καὶ (And) διὰ (through) τοῦτο (to-the-one-this) διαθήκης (of-a-placement-through) καινῆς (of-fresh) μεσίτης (a-mediator) ἐστίν, (it-be,"ὅπως (unto-which-whither) θανάτου (of-a-death) γενομένου ( of-having-had-became ) εἰς (into) ἀπολύτρωσιν (to-an-en-loosing-off) τῶν (of-the-ones) ἐπὶ (upon) τῇ (unto-the-one) πρώτῃ (unto-most-before) διαθήκῃ (unto-a-placement-through) παραβάσεων (of-steppings-beside) τὴν (to-the-one) ἐπαγγελίαν (to-a-messaging-upon-unto) λάβωσιν (they-might-have-had-taken,"οἱ (the-ones) κεκλημένοι ( having-had-come-to-be-called-unto ,"τῆς (of-the-one) αἰωνίου (of-aged-belonged) κληρονομίας. (of-a-lot-parceeling-unto)
9:15. et ideo novi testamenti mediator est ut morte intercedente in redemptionem earum praevaricationum quae erant sub priore testamento repromissionem accipiant qui vocati sunt aeternae hereditatisAnd therefore he is the mediator of the new testament: that by means of his death for the redemption of those transgressions which were under the former testament, they that are called may receive the promise of eternal inheritance.
15. And for this cause he is the mediator of a new covenant, that a death having taken place for the redemption of the transgressions that were under the first covenant, they that have been called may receive the promise of the eternal inheritance.
And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions [that were] under the first testament, they which are called might receive the promise of eternal inheritance:

15: И потому Он есть ходатай нового завета, дабы вследствие смерти [Его], бывшей для искупления от преступлений, сделанных в первом завете, призванные к вечному наследию получили обетованное.
9:15  καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν, ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας.
9:15. et ideo novi testamenti mediator est ut morte intercedente in redemptionem earum praevaricationum quae erant sub priore testamento repromissionem accipiant qui vocati sunt aeternae hereditatis
And therefore he is the mediator of the new testament: that by means of his death for the redemption of those transgressions which were under the former testament, they that are called may receive the promise of eternal inheritance.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-17: Связь этого трудного для понимания места с предшествующим и смысл его довольно хорошо уловлены Златоустом, который говорит: "так как, вероятно, были многие малодушные, которые потому особенно, что Христос умер, не верили обетованиям Его, то Павел, желая решительно опровергнуть такое мнение, представляет пример, заимствованный из общего обычая. Какой же это обычай? Потому самому, говорит он, и надобно быть уверенным. Почему? Потому что завещания бывают действительны и получают силу не при жизни завещателей, но после их смерти. Поэтому он и начинает так речь: Новому Завету, говорит, Ходатай есть... Но, скажут, там никто не умирал: каким же образом был утвержден тот завет? Точно таким же. Как? И там кровь, равно как и здесь кровь. Не удивляйся, что там не Христова кровь; там ведь был прообраз; потому и говорит: "темже ни первый без крове обновлен есть..." Тем же т.е. поэтому, говорит, нужен был прообраз как завета, так и смерти" (Злат. бес. XVI на посл, к Евр).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Priesthood of Christ.A. D. 62.
15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. 16 For where a testament is, there must also of necessity be the death of the testator. 17 For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth. 18 Whereupon neither the first testament was dedicated without blood. 19 For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, 20 Saying, This is the blood of the testament which God hath enjoined unto you. 21 Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. 22 And almost all things are by the law purged with blood; and without shedding of blood is no remission.

In these verses the apostle considers the gospel under the notion of a will or testament, the new or last will and testament of Christ, and shows the necessity and efficacy of the blood of Christ to make this testament valid and effectual.

I. The gospel is here considered as a testament, the new and last will and testament of our Lord and Saviour Jesus Christ. It is observable that the solemn transactions that pass between God and man are sometimes called a covenant, here a testament. A covenant is an agreement between two or more parties about things that are in their own power, or may be so, and this either with or without a mediator; this agreement takes effect at such time and in such manner as therein declared. A testament is a voluntary act and deed of a single person, duly executed and witnessed, bestowing legacies on such legatees as are described and characterized by the testator, and which can only take effect upon his death. Now observe, Christ is the Mediator of a New Testament (v. 15); and he is so for several ends and purposes here mentioned. 1. To redeem persons from their transgressions committed against the law or first testament, which makes every transgression a forfeiture of liberty, and makes men debtors, and slaves or prisoners, who need to be redeemed. 2. To qualify all those that are effectually called to receive the promise of an eternal inheritance. These are the great legacies that Christ by his last will and testament has bequeathed to the truly characterized legatees.

II. To make this New Testament effectual, it was necessary that Christ should die; the legacies accrue by means of death. This he proves by two arguments:-- 1. From the general nature of every will or testamentary disposition, v. 16. Where a testament is, where it acts and operates, there must of necessity by the death of the testator; till then the property is still in the testator's hand, and he has power to revoke, cancel, or alter, his will as he pleases; so that no estate, no right, is conveyed by will, till the testator's death has made it unalterable and effectual. 2. From the particular method that was taken by Moses in the ratification of the first testament, which was not done without blood, v. 18, 19, &c. All men by sin had become guilty before God, had forfeited their inheritance, their liberties, and their very lives, into the hands of divine justice; but God, being willing to show the greatness of his mercy, proclaimed a covenant of grace, and ordered it to be typically administered under the Old Testament, but not without the blood and life of the creature; and God accepted the blood of bulls and goats, as typifying the blood of Christ; and by these means the covenant of grace was ratified under the former dispensation. The method taken by Moses, according to the direction he had received from God, is here particularly related (1.) Moses spoke every precept to all the people, according to the law, v. 19. He published to them the tenour of the covenant, the duties required, the rewards promised to those who did their duty, and the punishment threatened against the transgressors, and he called for their consent to the terms of the covenant; and this in an express manner. (2.) Then he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and applied this blood by sprinkling it. This blood and water signified the blood and water that came out of our Saviour's pierced side, for justification and sanctification, and also shadowed forth the two sacraments of the New Testament, baptism and the Lord's supper, with scarlet wool, signifying the righteousness of Christ with which we must be clothed, the hyssop signifying that faith by which we must apply all. Now with these Moses sprinkled, [1.] The book of the law and covenant, to show that the covenant of grace is confirmed by the blood of Christ and made effectual to our good. [2.] The people, intimating that the shedding of the blood of Christ will be no advantage to us if it be not applied to us. And the sprinkling of both the book and the people signified the mutual consent of both parties, God and man, and their mutual engagements to each other in this covenant through Christ, Moses at the same time using these words, This is the blood of the testament which God hath enjoined unto you. This blood, typifying the blood of Christ, is the ratification of the covenant of grace to all true believers. [3.] He sprinkled the tabernacle and all the utensils of it, intimating that all the sacrifices offered up and services performed there were accepted only through the blood of Christ, which procures the remission of that iniquity that cleaves to our holy things, which could not have been remitted but by that atoning blood.
Adam Clarke: Commentary on the Bible - 1831
9:15: And for this cause - Some translate δια τουτο, on account of this (blood.) Perhaps it means no more than a mere inference, such as therefore, or wherefore.
He is the Mediator of the new testament - There was no proper reason why our translators should render διαθηκη by testament here, when in almost every other case they render it covenant, which is its proper ecclesiastical meaning, as answering to the Hebrew ברית berith, which see largely explained, Gen 15:10, and in other places of the Pentateuch.
Very few persons are satisfied with the translation of the following verses to the 20th, particularly the 16th and 17th; at all events the word covenant must be retained. He - Jesus Christ, is Mediator; the μεσιτης, or mediator, was the person who witnessed the contract made between the two contracting parties, slew the victim, and sprinkled each with its blood.
Of the new testament - The new contract betwixt God and the whole human race, by Christ Jesus the Mediator, distinguished here from the old covenant between God and the Israelites, in which Moses was the mediator.
That by means of death - His own death upon the cross.
For the redemption of the transgressions - To make atonement for the transgressions which were committed under the old covenant, which the blood of bulls and calves could not do; so the death of Jesus had respect to all the time antecedent to it, as well as to all the time afterward till the conclusion of the world.
They which are called - The Gentiles, might receive the promise - might, by being brought into a covenant with God, have an equal right with the Jews, not merely to an inheritance such as the promised land, but to an eternal inheritance, and consequently infinitely superior to that of the Jews, inasmuch as the new covenant is superior in every point of view to the old.
How frequently the Gentiles are termed οἱ κλητοι and οἱ κεκλημενοι, the called, all St. Paul's writings show. And they were thus termed because they were called and elected in the place of the Jews, the ancient called and elect, who were now divorced and reprobated because of their disobedience.
Albert Barnes: Notes on the Bible - 1834
9:15: And for this cause - With this view; that is, to make an effectual atonement for sin, and to provide a way by which the troubled conscience may have peace.
He is the Mediator - see notes on Gal 3:19-20. He is the Mediator between God and man in respect to that new covenant which he has made, or that new dispensation by which people are to be saved. He stands between God and man - the parties at variance - and undertakes the work of mediation and reconciliation.
Of the New Testament - Not "testament" - for a "testament," or "will," needs no mediator; but of the "new covenant," or the new "arrangement" or "disposition" of things under which he proposes to pardon and save the guilty; see notes on Heb 9:16-17.
That by means of death - His own death as a sacrifice for sin. The "old" covenant or arrangement also contemplated "death" - but it was the death of an "animal." The purposes of this were to be effected by the death of the Mediator himself; or this covenant was to be ratified in his blood.
For the redemption of the transgression that were "under the first testament - The covenant or arrangement under Moses. The general idea here is, that these were offences for which no expiation could be made by the sacrifices under that dispensation, or from which the blood then shed could not redeem. This general idea may include two particulars.
(1) that they who had committed transgressions under that covenant, and who could not be fully pardoned by the imperfect sacrifices then made, would receive a full forgiveness of all their sins in the great day of account through the blood of Christ. Though the blood of bulls and goats could not expiate, yet they offered that blood in faith; they relied on the promised mercy of God; they looked forward to a perfect sacrifice - and now the blood of the great atonement offered as a "full" expiation for all their sins, would be the ground of their acquittal in the last day.
(2) that the blood of Christ would now avail for the remission of all those sins which could not be expiated by the sacrifices offered under the Law. It not only contemplated the remission of all the offences committed by the truly pious under that Law, but would now avail to put away sin entirely. No sacrifice which people could offer would avail, but the blood of Christ would remove all that guilt.
That they which are called - Alike under the old covenant and the new.
Might receive the promise of eternal inheritance - That is, the fulfillment of the promise; or that they might be made partakers of eternal blessings. That blood is effectual alike to save those under the ancient covenant and the new - so that they will be saved in the same manner, and unite in the same song of redeeming love.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:15: the mediator: Heb 7:22, Heb 8:6, Heb 12:24; Ti1 2:5
the new: Heb 8:8; Co2 3:6
means: Heb 9:16, Heb 9:28, Heb 2:14, Heb 13:20; Isa 53:10-12; Dan 9:26
for: Heb 9:12, Heb 11:40; Rom 3:24-26, Rom 5:6, Rom 5:8, Rom 5:10; Eph 1:7; Pe1 3:18; Rev 5:9, Rev 14:3, Rev 14:4
the first: Heb 9:1, Heb 8:7, Heb 8:13
they which: Heb 3:1; Rom 8:28, Rom 8:30, Rom 9:24; Th2 2:14
promise: Heb 6:13, Heb 11:13, Heb 11:39, Heb 11:40; Jam 1:12; Jo1 2:25
eternal: Psa 37:18; Mat 19:29, Mat 25:34, Mat 25:36; Mar 10:17; Luk 18:18; Joh 10:28; Rom 6:23; Ti2 2:10; Tit 1:2, Tit 3:7; Pe1 1:3, Pe1 1:4, Pe1 5:10
Geneva 1599
9:15 (10) And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions [that were] under the first testament, they which are called might receive the promise of eternal inheritance.
(10) The conclusion of the former argument: therefore seeing the blood of beasts did not purge sins, the new Testament which was promised before, to which those outward things had respect, is now indeed established by the power by which all transgressions might be taken away, and heaven indeed opened to us. It follows that Christ shed his blood also for the fathers, for he was foreshadowed by these old ceremonies, otherwise, unless they served to represent him, they were not at all profitable. Therefore this Testament is called the latter, not concerning the power of it, (that is to say, remission of sins) but in respect of that time in which the thing itself was finished, that is to say, in which Christ was exhibited to the world, and fulfilled all things necessary for our salvation.
John Gill
9:15 And for this cause he is the Mediator of the New Testament,.... See Gill on Heb 7:22, See Gill on Heb 8:6, See Gill on Heb 8:8. This may refer both to what goes before, and what follows after; for Christ, that he might offer himself to God, and by his blood purge the consciences of his people from dead works, that so they might serve the living God, became the Mediator of the New Testament, or covenant; and also he took upon him this character and office,
that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance; Christ became the Mediator of the New Testament, and assumed human nature that he might die, and by dying might obtain redemption for his people; not only for those that were then in the world, or should be in it, but also for all those that had been in it. "The first testament" is the first dispensation of the covenant of grace, reaching from the first promulgation of it to Adam after the fall, to the death of Christ; "the transgressions" that were under it are the sins of the saints who lived under that dispensation, froth Adam to Moses, and from Moses to Christ, and takes in all their iniquities of every kind: and the "redemption" of these, or from these, by Christ, at and through his death, does not suppose that there was no remission of sins, or justification from them, under that dispensation; or that the Old Testament saints did not go to heaven, but were detained in a prison, till redeemed by the death of Christ; or that their sins were only redeemed, not their persons; for transgressions may stand for transgressors; and so the Syriac version renders it, "that by his death he might be a redemption for them who transgressed the first testament"; so the Jews say, that the Messiah must die "to redeem the fathers" (b): but the sense is, that though legal sacrifices could not atone for sin, nor ceremonial ablutions cleanse from them; yet the sins of Old Testament saints were expiated, their iniquities pardoned, and they justified and saved, through the blood of Christ, the Lamb slain from the foundation of the world; whose death is a redemption from transgressions past, present, and to come; whose blood is the ransom price for them, and was shed for the remission of them, even of sins that are past through the forbearance of God; who took the surety's word for the performance of all this, which in the fulness of time he strictly fulfilled, to the satisfaction of law and justice; see Rom 3:25 and the ultimate end of Christ's being a Mediator, and dying for such purposes, was, that called ones might receive the promised inheritance: by the "eternal inheritance", is meant heaven, which is by gift and bequest, belongs to children only, and comes through the death of Christ; and is a very substantial, plentiful, and glorious one; it is incorruptible and undefiled, and that fades not away, and as here, "eternal"; it was prepared from the foundation of the world, and will continue for ever; and it may be so called, to distinguish it from the inheritance of the land of Canaan, or any temporal one: "the promise" of this was made before the world began, and was put into the hands of Christ, the surety of the better testament, by whose death the heirs of it come to enjoy both the promise, and the thing promised; and they are such who are "called", not merely externally, but internally and effectually; by whom were meant, not Abraham and his natural seed, nor the Old Testament saints only, but all that are called with an holy calling, whether Jews or Gentiles, and who will enjoy both the promise of the inheritance, and that itself, in a way of "receiving": every word shows this affair to be all of grace; it is an "inheritance", and therefore the Father's gift; it is by "promise", and so of grace; and it is "received", and so freely given, and not merited; and only such who are "called" by grace possess it; and yet it is through the death of Christ, that so it might be received in a way consistent with the justice of God.
(b) R. Moses Haddarsan apud Galatin. l. 8. c. 20.
John Wesley
9:15 And for this end he is the Mediator of a new covenant, that they who are called - To the engagements and benefits thereof. Might receive the eternal inheritance promised to Abraham: not by means of legal sacrifices, but of his meritorious death. For the redemption of the transgressions that were under the first covenant - That is, for the redemption of transgressors from the guilt and punishment of those sins which were committed in the time of the old covenant. The article of his death properly divides the old covenant from the new.
Robert Jamieson, A. R. Fausset and David Brown
9:15 for this cause--Because of the all-cleansing power of His blood, this fits Him to be Mediator (Heb 8:6, ensuring to both parties, God and us, the ratification) of the new covenant, which secures both forgiveness for the sins not covered by the former imperfect covenant or testament, and also an eternal inheritance to the called.
by means of death--rather, as Greek, "death having taken place." At the moment that His death took place, the necessary effect is, "the called receive the (fulfilment of the) promise" (so Lk 24:49 uses "promise"; Heb 6:15; Acts 1:4); that moment divides the Old from the New Testament. The "called" are the elect "heirs," "partakers of the heavenly calling" (Heb 3:1).
redemption of . . . transgressions . . . under . . . first testament--the transgressions of all men from Adam to Christ, first against the primitive revelation, then against the revelations to the patriarchs, then against the law given to Israel, the representative people of the world. The "first testament" thus includes the whole period from Adam to Christ, and not merely that of the covenant with Israel, which was a concentrated representation of the covenant made with (or the first testament given to) mankind by sacrifice, down from the fall to redemption. Before the inheritance by the New Testament (for here the idea of the "INHERITANCE," following as the result of Christ's "death," being introduced, requires the Greek to be translated "testament," as it was before covenant) could come in, there must be redemption of (that is, deliverance from the penalties incurred by) the transgressions committed under the first testament, for the propitiatory sacrifices under the first testament reached only as far as removing outward ceremonial defilement. But in order to obtain the inheritance which is a reality, there must be a real propitiation, since God could not enter into covenant relation with us so long as past sins were unexpiated; Rom 3:24-25, "a propitiation . . . His righteousness for the remission of sins that are past."
might--Greek, "may receive," which previously they could not (Heb 11:39-40).
the promise--to Abraham.
9:169:16: Քանզի ուր կտակ է, հա՛րկ է զմա՛հ ՚ի մէջ բերել զկտակագրին.
16 որովհետեւ, ուր որ կտակ կայ, կտակարարի մահը պէտք է հաստատուի,
16 Քանզի ուր կտակ մը կայ, հարկ է որ կտակ ընողը մեռնի։
Քանզի ուր կտակ է, հարկ է զմահ ի մէջ բերել զկտակագրին:

9:16: Քանզի ուր կտակ է, հա՛րկ է զմա՛հ ՚ի մէջ բերել զկտակագրին.
16 որովհետեւ, ուր որ կտակ կայ, կտակարարի մահը պէտք է հաստատուի,
16 Քանզի ուր կտակ մը կայ, հարկ է որ կտակ ընողը մեռնի։
zohrab-1805▾ eastern-1994▾ western am▾
9:1616: Ибо, где завещание, там необходимо, чтобы последовала смерть завещателя,
9:16  ὅπου γὰρ διαθήκη, θάνατον ἀνάγκη φέρεσθαι τοῦ διαθεμένου·
9:16. ὅπου (To-which-of-whither) γὰρ (therefore) διαθήκη, (a-placement-through,"θάνατον (to-a-death) ἀνάγκη (an-arming-up) φέρεσθαι (to-be-beared) τοῦ (of-the-one) διαθεμένου : ( of-having-had-placed-through )
9:16. ubi enim testamentum mors necesse est intercedat testatorisFor where there is a testament the death of the testator must of necessity come in.
16. For where a testament is, there must of necessity be the death of him that made it.
For where a testament [is], there must also of necessity be the death of the testator:

16: Ибо, где завещание, там необходимо, чтобы последовала смерть завещателя,
9:16  ὅπου γὰρ διαθήκη, θάνατον ἀνάγκη φέρεσθαι τοῦ διαθεμένου·
9:16. ubi enim testamentum mors necesse est intercedat testatoris
For where there is a testament the death of the testator must of necessity come in.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:16: For where a testament is - A learned and judicious friend furnishes me with the following translation of this and the 17th verse: -
"For where there is a covenant, it is necessary that the death of the appointed victim should be exhibited, because a covenant is confirmed over dead victims, since it is not at all valid while the appointed victim is alive."
He observes, "There is no word signifying testator, or men, in the original. Διαθεμενος is not a substantive, but a participle, or a participial adjective, derived from the same root as διατηκη, and must have a substantive understood. I therefore render it the disposed or appointed victim, alluding to the manner of disposing or setting apart the pieces of the victim, when they were going to ratify a covenant; and you know well the old custom of ratifying a covenant, to which the apostle alludes. I refer to your own notes on Gen 6:18 (note), and Gen 15:10 (note). - J. C."
Mr. Wakefield has translated the passage nearly in the same way.
"For where a covenant is, there must be necessarily introduced the death of that which establisheth the covenant; because a covenant is confirmed over dead things, and is of no force at all whilst that which establisheth the covenant is alive." This is undoubtedly the meaning of this passage; and we should endeavor to forget that testament and testator were ever introduced, as they totally change the apostle's meaning. See the observations at the end of this chapter.
Albert Barnes: Notes on the Bible - 1834
9:16: For where a testament is - This is the same word - διαθήκη diathē kē - which in Heb 8:6, is rendered "covenant." For the general signification of the word, see note on that verse. There is so much depending, however, on the meaning of the word, not only in the interpretation of this passage, but also of other parts of the Bible, that it may be proper to explain it here more at length. The word - διαθήκη diathē kē - occurs in the New Testament thirty-three times. It is translated "covenant" in the common version, in Luk 1:72; Act 3:25; Act 7:8; Rom 9:4; Rom 11:27; Gal 3:15, Gal 3:17; Gal 4:24; Eph 2:12; Heb 8:6, Heb 8:9, "twice," Heb 8:10; Heb 9:4, "twice," Heb 10:16; Heb 12:24; Heb 13:20. In the remaining places it is rendered "testament;" Mat 26:28; Mar 14:24; Luk 22:20; Co1 11:25; Co2 3:6, Co2 3:14; Heb 7:22; Heb 9:15-17, Heb 9:20; Rev 11:19. In four of those instances (Mat 26:28; Mar 14:24; Luk 22:20, and Co1 11:25), it is used with reference to the institution or celebration of the Lord's Supper. In the Septuagint it occurs not far from 300 times, in considerably more than 200 times of which it is the translation of the Hebrew word בּרית beriyt.
In one instance Zac 11:14 it is the translation of the word "brotherhood;" once Deu 9:5, of דּבר daabaar - "word;" once Jer 11:2, of "words of the covenant;" once Lev 26:11), of "tabernacle;" once Exo 31:7, of "testimony;" it occurs once Eze 20:37, where the reading of the Greek and Hebrew text is doubtful; and it occurs three times Sa1 11:2; Sa1 20:8; Kg1 8:9, where there is no corresponding word in the Hebrew text. From this use of the word by the authors of the Septuagint, it is evident that they regarded it as the proper translation of the Hebrew - בּרית beriyt, and as conveying the same sense which that word does. It cannot be reasonably doubted that the writers of the New Testament were led to the use of the word, in part, at least, by the fact that they found it occurring so frequently in the version in common use, but it cannot be doubted also that they regarded it as fairly conveying the sense of the word בּרית beriyt. On no principle can it be supposed that inspired and honest people would use a word in referring to transactions in the Old Testament which did not "fairly" convey the idea which the writers of the Old Testament meant to express. The use being thus regarded as settled, there are some "facts" in reference to it which are of great importance in interpreting the New Testament, and in understanding the nature of the "covenant" which God makes with man. These facts are the following:
(1) The word διαθήκη diathē kē - "diatheke" - is not what properly denotes "compact, agreement," or "covenant." That word is συνθήκη sunthē kē - "syntheke" or in other forms σύνθεσις sunthesis and συνθεσίας sunthesias; or if the word "diatheke" is used in that signification it is only remotely, and as a secondary meaning; see "Passow;" compare the Septuagint in Isa 28:15; Isa 30:1; Dan 11:6, and Wisdom Dan 1:16; 1 Macc. 10:26; 2 Macc. 13:25; 14:26. It is not the word which a "Greek" would have employed to denote a "compact" or "covenant." He would have employed it to denote a "disposition, ordering," or "arrangement" of things, whether of religious rites, civil customs, or property; or if used with reference to a compact, it would have been with the idea of an "arrangement," or "ordering" of matters, not with the primary notion of an agreement with another.
(2) the word properly expressive of a "covenant" or "compact" - συνθήκη sunthē kē - is "never" used in the New Testament. In all the allusions to the transactions between God and man, this word never occurs. From some cause, the writers and speakers in the New Testament seem to have supposed that the word would leave an impression which they did not wish to leave. Though it might have been supposed that in speaking of the various transactions between God and man they would have selected this word, yet with entire uniformity they have avoided it. No one of them - though the word διαθήκη diathē kē - "diatheke" - has been used by no less than six of them - has been betrayed in a single instance into the use of the word συνθήκη sunthē kē - "syntheke," or has differed from the other writers in the language employed. This cannot be supposed to be the result of concert or collusion, but it must have been founded on some reason which operated equally on all their minds.
(3) in like manner, and with like remarkable uniformity, the word συνθήκη sunthē kē - syntheke - is "never" used in the Septuagint with reference to any arrangement or "covenant" between God and man. Once indeed in the Apocrypha, and but once, it is used in that sense. In the three only other instances in which it occurs in the Septuagint, it is with reference to compacts between man and man; Isa 28:15; Isa 30:1; Dan 11:6. This remarkable fact that the authors of that version never use the word to denote any transaction between God and man, shows that there must have been some reason for it which acted on their minds with entire uniformity.
(4) it is no less remarkable that neither in the Septuagint nor the New Testament is the word διαθήκη diathē kē - "diatheke" - "ever" used in the sense of "will" or "testament," unless it be in the case before us. This is conceded on all hands, and is expressly admitted by Prof. Stuart; (Com. on Heb. p. 439), though he defends this use of the word in this passage. - A very important inquiry presents itself here, which has never received a solution generally regarded as satisfactory. It is, why the word διαθήκη diathē kē - "diatheke" - was selected by the writers of the New Testament to express the nature of the transaction between God and man in the plan of salvation. It might be said indeed that they found this word uniformly used in the Septuagint, and that they employed it as expressing the idea which they wished to convey, with sufficient accuracy. But this is only removing the difficulty one step further back.
Why did the Septuagint adopt this word? Why did they not rather use the common and appropriate Greek word to express the notion of a covenant? A suggestion on this subject has already been made in the notes on Heb 8:6; compare Bib. Repository vol. xx. p. 55. Another reason may, however, be suggested for this remarkable fact which is liable to no objection. It is, that in the apprehension of the authors of the Septuagint, and of the writers of the New Testament, the word διαθήκη diathē kē - "diatheke" - in its original and proper signification "fairly" conveyed the sense of the Hebrew word בּרית beriyt, and that the word συνθήκη sunthē kē - or "compact, agreement," would "not" express that; and "that they never meant to be understood as conveying the idea either that God entered into a compact or covenant with man, or that he made a will." They meant to represent; him as making "an arrangement, a disposition, an ordering" of things, by which his service might be kept up among his people, and by which people might be saved; but they were equally remote from representing him as making a "compact," or a "will." In support of this there may be alleged.
(1) the remarkable uniformity in which the word διαθήκη diathē kē - "diatheke" - is used, showing that there was some "settled principle" from which they never departed; and,
(2) it is used mainly as the meaning of the word itself. Prof. Stuart has, undoubtedly, given the accurate original sense of the word. "The real, genuine, and original meaning of διαθήκη diathē kē (diatheke) is, "arrangement, disposition," or "disposal" of a thing." P. 440. The word from which it is derived - διατίθημι diatithē mi - means to place apart or asunder; and then to set, arrange, dispose in a certain order. "Passow." From this original signification is derived the use which the word has with singular uniformity in the Scriptures. It denotes the "arrangment, disposition," or "ordering" of things which God made in relation to mankind, by which he designed to keep up his worship on earth, and to save the soul. It means neither covenant nor will; neither compact nor legacy; neither agreement nor testament. It is an "arrangement" of an entirely different order from either of them, and the sacred writers with an uniformity which could have been secured only by the presiding influence of the One Eternal Spirit, have avoided the suggestion that God made with man either a "compact" or a "will."
We have no word which precisely expresses this idea, and hence, our conceptions are constantly floating between a "compact" and a "will," and the views which we have are as unsettled as they are. unscriptural. The simple idea is, that God has made an "arrangement" by which his worship may be celebrated and souls saved. Under the Jewish economy this arrangement assumed one form; under the Christian another. In neither was it a compact or covenant between two parties in such a sense that one party would be at liberty to reject the terms proposed; in neither was it a testament or will, as if God had left a legacy to man, but in both there were some things in regard to the arrangement such as are found in a covenant or compact. One of those things - equally appropriate to a compact between man and man and to this arrangement, the apostle refers to here - that it implied in all cases the death of the victim.
If these remarks are well-founded, they should be allowed materially to shape our views in the interpretation of the Bible. Whole treatises of divinity have been written on a mistaken view of the meaning of this word - understood as meaning "covenant." Volumes of angry controversy have been published on the nature of the "covenant" with Adam, and on its influence on his posterity. The only literal "covenant" which can he supposed in the plan of redemption is that between the Father and the Son - though even the existence of such a covenant is rather the result of devout and learned imagining than of any distinct statement in the volume of inspiration. The simple statement there is, that God has made an arrangement for salvation, the execution of which he has entrusted to his Son, and has proposed it to man to be accepted as the only arrangement by which man can be saved, and which he is not at liberty to disregard.
There has been much difference of opinion in reference to the meaning of the passage here, and to the design of the illustration introduced. If the word used - διαθήκη diathē kē - means "testament," in the sense of a "will," then the sense of that passage is that "a will is of force only when he who made it dies, for it relates to a disposition of his property after his death." The force of the remark of the apostle then would be, that the fact that the Lord Jesus made or expressed his "will" to mankind, implied that he would die to confirm it; or that since in the ordinary mode of making a will, it was of force only when he who made it was dead, therefore it was necessary that the Redeemer should die, in order to confirm and ratify what he made. But the objections to this, which appears to have been the view of our translators, seem to me to be insuperable. They are these:
(1) the word διαθήκη diathē kē - "diatheke" - is not used in this sense in the New Testament elsewhere; see the remarks above.
(2) the Lord Jesus made no such will. He had no property, and the commandments and instructions which he gave to his disciples were not of the nature of a will or testament.
(3) such an illustration would not be pertinent to the design of the apostle, or in keeping with his argument.
He is comparing the Jewish and Christian dispensations, and the point of comparison in this chapter relates to the question about the efficacy of sacrifice in the two arrangements. He showed that the arrangement for blood-shedding by sacrifice entered into both; that the high priest of both offered blood as an expiation; that the holy place was entered with blood, and that consequently there was death in both the arrangements, or dispensations. The former arrangement or dispensation was ratified with blood, and it was equally proper that the new arrangement should be also. The point of comparison is not that Moses made a will or testament which could be of force only when he died, and that the same thing was required in the new dispensation, but it is that the former covenant was "ratified by blood," or "by the death of a victim," and that it might be expected that the new dispensation would be confirmed, and that it was in fact confirmed in the same manner. In this view of the argument, what pertinency would there be in introducing an illustration respecting a will, and the manner in which it became efficient; compare notes on Heb 9:18. It seems clear, therefore, to me, that the word rendered "testament" here is to be taken in the sense in which it is ordinarily used in the New Testament. The opinion that the word here means such a divine arrangement as is commonly denoted a "covenant," and not testament, is sanctioned by not a few names of eminence in criticism, such as Pierce, Doddridge, Michaelis, Steudel, and the late Dr. John P. Wilson. Bloomfield says that the connection here demands this. The principal objections to this view are:
(1) that it is not proved that no covenants or compacts were valid except such as were made by the intervention of sacrifices.
(2) that the word rendered "testator" - διαθεμενος diathemenos - cannot refer to the death of an animal slain for the purpose of ratifying a covenant, but must mean either a "testator," or a "contractor," that is, one of two contracting parties.
(3) that the word rendered "dead" Heb 9:17 - νεκροῖς nekrois - means only "dead men," and never is applied to the dead bodies of animals; (see Stuart on the Hebrew, p. 442.)
These objections to the supposition that the passage refers to a covenant or compact, Prof. Stuart says are in his view insuperable, and they are certainly entitled to grave consideration. Whether the view above presented is one which can be sustained, we may be better able to determine after an examination of the words and phrases which the apostle uses. Those objections which depend wholly on the "philological" argument derived from the words used, will be considered of course in such an examination. It is to be remembered at the outset:
(1) that the word διαθήκη diathē kē - "diatheke" - is never used in the New Testament in the sense of "testament," or "will," unless in this place;
(2) that it is never used in this sense in the Septuagint; and,
(3) that the Hebrew word בּרית beriyt - "never" has this signification. This is admitted; see Stuart on the Heb. pp. 439, 440. It must require very strong reasons to prove that it has this meaning here, and that Paul has employed the word in a sense differing from its uniform signification elsewhere in the Bible; compare, however, the remarks of Prof. Stuart in Bib. Repos. vol. xx. p. 364.
There must also of necessity be - ἀνάγκη anagkē - That is, it is necessary in order to confirm the covenant, or it would not be binding in cases where this did not occur. The "necessity" in the case is simply to make it valid or obligatory. So we say now there must "necessarily" be a "seal," or a deed would not be valid. The fair interpretation of this is, that this was the common and established custom in making a "covenant" with God, or confirming the arrangement with him in regard to salvation. To this it is objected (see the first objection above), that "it is yet to be made out that no covenants were valid execpt those by the intervention of sacrifices." In reply to this, we may observe:
(1) that the point to be made out is not that this was a custom in compacts between "man and man," but between "man and his Maker." There is no evidence, as it seems to me, that the apostle alludes to a compact between man and man. The mistake on this subject has arisen partly from the use of the word "testament" by our translators, in the sense of "will" - supposing that it must refer to some transaction relating to man only; and partly from the insertion of the word "men" in Heb 9:17, in the translation of the phrase - ἐπὶ νεκροῖς epi nekrois - "upon the dead," or" over the dead." But it is not necessary to suppose that there is a reference here to any transaction between man and man at all, as the whole force of the illustration introduced by the apostle will be retained if we suppose him speaking "only" of a covenant between man and God. Then his assertion will be simply that in the arrangement between God and man there was a "necessity" of the death of something, or of the shedding of blood in order to ratify it. This view will save the necessity of proof that the custom of ratifying compacts between man and man by sacrifice pRev_ailed. Whether that can be made out or not, the assertion of the apostle may be true, that in the arrangement which God makes with man, sacrifice was necessary in order to confirm or ratify it.
(2) the point to be made out is, not that such a custom is or was universal among all nations, but that it was the known and regular opinion among the Hebrews that a sacrifice was necessary in a "covenant" with God, in the same way as if we should say that a deed was not valid without a seal, it would not be necessary to show this in regard to all nations, but only that it is the law or the custom in the nation where the writer lived, and at the time when he lived. Other nations may have very different modes of confirming or ratifying a deed, and the same nation may have different methods at various times. The fact or custom to which I suppose there is allusion here, is that of sacrificing an animal to ratify the arrangement between man and his Maker, commonly called a "covenant." In regard to the existence of such a custom, particularly among the Hebrews, we may make the following observations.
It was the common mode of ratifying the "covenant" between God and man. That was done over a sacrifice, or by the shedding of blood. So the covenant with Abraham was ratified by slaying an heifer, a she-goat, a ram, a turtle-dove, and a young pigeon. The animals were divided and a burning lamp passed between them; Gen 15:9, Gen 15:18. So the covenant made with the Hebrews in the wilderness was ratified in the same manner; Exo 24:6, seq. Thus, in Jer 34:18, God speaks of the "men that had transgressed his covenant which they had made before him when they cut the calf in twain, and passed between the parts thereof;" see also Zac 9:11. Indeed all the Jewish sacrifices were regarded as a ratification of the covenant. It was never supposed that it was ratified or confirmed in a proper manner without such a sacrifice. Instances occur, indeed, in which there was no sacrifice offered when a covenant was made between man and man (see Gen 23:16; Gen 24:9; Deu 25:7, Deu 25:9; Rut 4:7), but these cases do not establish the point that the custom did not pRev_ail of ratifying a covenant with God by the blood of sacrifice.
Further; the terms used in the Hebrew in regard to making a covenant with God, prove that it was understood to be ratified by sacrifice, or that the death of a victim was necessary כּרת ברית kaarat beriyt, "to cut a covenant" - the word כרת kaarat meaning "to cut; to cut off; to cut down," and the allusion being to the victims offered in sacrifice, and "cut in pieces" on occasion of entering into a covenant; see Gen 15:10; Jer 34:18-19. The same idea is expressed in the Greek phrases ὅρκια τέμνειν, τέμνειν σπονδάς horkia temnein, temnein spondas, and in the Latin "icere foedus;" compare Virgil, Aeneid viii. 941.
Et caesa jungebant foedera porca.
These considerations show that it was the common sentiment, alike among the Hebrews and the pagan, that a covenant with God was to be ratified or sanctioned by sacrifice; and the statement of Paul here is, that the death of a sacrificial victim was needful to confirm or ratify such a covenant with God. It was not secure, or confirmed, until blood was thus shed. This was well understood among the Hebrews, that all their covenant transactions with God were to be ratified by a sacrifice; and Paul says that the same principle must apply to any arrangement between God and human beings. Hence, he goes on to show that it was "necessary" that a sacrificial victim should die in the new covenant which God established by man through the Mediator; see Heb 9:23. This I understand to be the sum of the argument here. It is not that every contract made between man and man was to be ratified or confirmed by a sacrifice - for the apostle is not discussing that point; but it is that every similar transaction with God must be based on such a sacrifice, and that no covenant with him could be complete without such a sacrifice. This was provided for in the ancient dispensation by the sacrifices which were constantly offered in their worship; in the new, by the one great sacrifice offered on the cross. Hence, all our approaches to God are based on the supposition of such a sacrifice, and are, as it were, ratified over it. We ratify or confirm such a covenant arrangement, not by offering the sacrifice anew, but by recalling it in a proper manner when we celebrate the death of Christ, and when in view of his cross we solemnly pledge ourselves to be the Lord's.
The death of the testator - According to our common version, "the death of him who makes a will." But if the views above expressed are correct, this should be rendered the "covenanter," or "the victim set apart to be slain." The Greek will admit of the translation of the word διαθέμενος diathemenos, "diathemenos," by the word "covenanter," if the word διαθήκη diathē kē - "diatheke" - is rendered "covenant." To such a translation here as would make the word refer "to a victim slain in order to ratify a covenant," it is objected that the "word has no such meaning anywhere else. It must either mean a "testator," or a "contractor," that is, one of two covenanting parties. But where is the death of a person covenanting made necessary in order to confirm the covenant?" Prof. Stuart, in loc. To this objection I remark respectfully:
(1) that the word is never used in the sense of "testator" either in the New Testament or the Old, unless it be here. It is admitted of the word διαθήκη diathē kē - by Prof. Stuart himself, that it never means "will," or "testament," unless it be here, and it is equally true of the word used here that it never means one "who makes a will." If, therefore, it should be that a meaning quite uncommon, or wholly unknown in the usage of the Scriptures, is to be assigned to the use of the word here, why should it be "assumed" that that unusual meaning should be that of "making a will," and not that of confirming a covenant?
(2) if the apostle used the word διαθήκη diathē kē - "diatheke" - in the sense of "a covenant" in this passage, nothing is more natural than that he should use the corresponding word διαθέμενος diathemenos - "diathemenos" - in the sense of that by which a covenant was ratified. He wished to express the idea that the covenant was always ratified by the death of a victim - a sacrifice of an animal under the Law, and the sacrifice of the Redeemer under the gospel - and no word would so naturally convey that idea as the one from which the word "covenant" was derived. It is to be remembered also that there was no word to express that thought. Neither the Hebrew nor the Greek furnished such a word; nor have we now any word to express that thought, but are obliged to use circumlocution to convey the idea. The word "covenanter" would not do it; nor the words "victim," or "sacrifice." We can express the idea only by some phrase like this - "the victim set apart to be slain to ratify the covenant." But it was not an unusual thing for the apostle Paul to make use of a word in a sense quite unique to himself; compare Co2 4:17.
(3) the word διατίθημι diatithē mi - properly means, "to place apart, to set in order, to arrange." It is rendered "appoint" in Luk 22:29; "made," and "make," with reference to a covenant, Act 3:25; Heb 8:10; Heb 10:16. It occurs nowhere else in the New Testament, except in the passage before us. The idea of "placing, laying, disposing, arranging," etc., enters into the word - as to place wares or merchandise for sale, to arrange a contract, & c; see "Passow." The fair meaning of the word here may be, whatever goes to arrange, dispose, or settle the covenant, or to make the covenant secure and firm. If the reference be to a compact, it cannot relate to one of the contracting parties, because the death of neither is necessary to confirm it. But it may refer to that which was well-known as an established opinion, that a covenant with God was ratified only by a sacrifice. Still, it must be admitted that this use of the word is not found elsewhere, and the only material question is, whether it is to be presumed that the apostle would employ a word in a single instance in a special signification, where the connection would not render it difficult to be understood. This must be admitted, that he might, whichever view is taken of the meaning of this passage, for on the supposition that he refers here to a will, it is conceded that he uses the word in a sense which does not once occur elsewhere either in the Old Testament or the New. It seems to me, therefore, that the word here may, without impropriety, be regarded as referring to "the victim that was slain in order to ratify a covenant with God," and that the meaning is, that such a covenant was not regarded as confirmed until the victim was slain. It may be added that the authority of Michaelis, Macknight, Doddridge, Bloomfield, and Dr. JohnP. Wilson, is a proof that such an interpretation cannot be a very serious departure from the proper use of a Greek word.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:16: be: or, be brought in, Heb 9:16
Geneva 1599
9:16 (11) For where a testament [is], there must also of necessity be the death of the testator.
(11) A reason why the testament must be established by the death of the Mediator, because this testament has the condition of a testament or gift, which is made effective by death, and therefore that it might be effective, it must be that he that made the Testament, should die.
John Gill
9:16 For where a testament is,.... The covenant of grace, as administered under the Gospel dispensation, is a testament or will. The Jews have adopted the Greek word, here used, into their language, and pronounce it and by it understand a dying man's last will and testament (d). Some of them make it to be of Hebrew derivation; as if it was said, , "this shall be to confirm" (e), or this shall be stable and firm; though others own it to be the same with this Greek word (f). The covenant of grace, is properly a covenant to Christ, and a testament or will to his people: it is his and their Father's will, concerning giving them both grace and glory; it consists of many gifts and legacies; in it Christ is made heir of all things, and his people are made joint heirs with him; they are given to him as his portion; and they have all things pertaining to life and godliness bequeathed to them, even all spiritual blessings; the witnesses of it are Father, Son, and Spirit; and the seals of it are the blood of Christ, and the grace of the Spirit; and this is registered in the Scriptures by holy men as notaries; and is unalterable and immutable: and this being made,
there must also of necessity be the death of the testator; who is Christ; he has various parts in this will or testament; he is the surety and Mediator of it; and he is the executor of it; what is given in it, is first given to him, in order to be given to others; all things are put into his hands, and he has a power to give them to as many as the Father has given him; and here he is called the "testator": Christ, as God, has an equal right to dispose of the inheritance, both of grace and glory; and as Mediator, nothing is given without his consent; and whatever is given, is given with a view to his "death", and comes through it, and by virtue of it: hence there is a "necessity" of that, and that on the account of the divine perfections; particularly for the declaration of God's righteousness, or by reason of his justice; and also because of his purposes and decrees, which have fixed it, and of his promises, which are yea and amen in Christ, and are ratified by his blood, called therefore the blood of the covenant; and likewise on account of the engagements of Christ to suffer and die; as well as for the accomplishment of Scripture prophecies concerning it; and moreover, on account of the blessings which were to come to the saints through it, as a justifying righteousness, pardon of sin, peace and reconciliation, adoption and eternal life.
(d) T. Hieros. Peah, fol. 17. 4. & T. Bab. Bava Bathra, fol. 152. 2. (e) T. Bab. Bava Metzia, fol. 19. 1. Maimon & Bartenora in Misn. Moed Katon, c. 3. sect. 3. & in Bava Metzia, c. 1. sect. 7. & in Bava Bathra, c. 8. sect. 6. (f) Cohen de Lara Ir David, p. 30.
John Wesley
9:16 I say by means of death; for where such a covenant is, there must be the death of him by whom it is confirmed - Seeing it is by his death that the benefits of it are purchased. It seems beneath the dignity of the apostle to play upon the ambiguity of the Greek word, as the common translation supposes him to do.
Robert Jamieson, A. R. Fausset and David Brown
9:16 A general axiomatic truth; it is "a testament"; not the testament. The testator must die before his testament takes effect (Heb 9:17). This is a common meaning of the Greek noun diathece. So in Lk 22:29, "I appoint (by testamentary disposition; the cognate Greek verb diatithemai) unto you a kingdom, as my Father hath appointed unto me." The need of death before the testamentary appointment takes effect, holds good in Christ's relation as MAN to us; Of course not in God's relation to Christ.
be--literally, be borne": "be involved in the case"; be inferred; or else, "be brought forward in court," so as to give effect to the will. This sense (testament) of the Greek "diathece" here does not exclude its other secondary senses in the other passages of the New Testament: (1) a covenant between two parties; (2) an arrangement, or disposition, made by God alone in relation to us. Thus, Mt 26:28 may be translated, "Blood of the covenant"; for a testament does not require blood shedding. Compare Ex 24:8 (covenant), which Christ quotes, though it is probable He included in a sense "testament" also under the Greek word diathece (comprehending both meanings, "covenant" and "testament"), as this designation strictly and properly applies to the new dispensation, and is rightly applicable to the old also, not in itself, but when viewed as typifying the new, which is properly a testament. Moses (Ex 24:8) speaks of the same thing as [Christ and] Paul. Moses, by the term "covenant," does not mean aught save one concerning giving the heavenly inheritance typified by Canaan after the death of the Testator, which he represented by the sprinkling of blood. And Paul, by the term "testament," does not mean aught save one having conditions attached to it, one which is at the same time a covenant [POLI, Synopsis]; the conditions are fulfilled by Christ, not by us, except that we must believe, but even this God works in His people. THOLUCK explains, as elsewhere, "covenant . . . covenant . . . mediating victim"; the masculine is used of the victim personified, and regarded as mediator of the covenant; especially as in the new covenant a MAN (Christ) took the place of the victim. The covenanting parties used to pass between the divided parts of the sacrificed animals; but, without reference to this rite, the need of a sacrifice for establishing a covenant sufficiently explains this verse. Others, also, explaining the Greek as "covenant," consider that the death of the sacrificial victim represented in all covenants the death of both parties as unalterably bound to the covenant. So in the redemption-covenant, the death of Jesus symbolized the death of God (?) in the person of the mediating victim, and the death of man in the same. But the expression is not "there must be the death of both parties making the covenant," but singular, "of Him who made (aorist, past time; not 'of Him making') the testament." Also, it is "death," not "sacrifice" or "slaying." Plainly, the death is supposed to be past (aorist, "made"); and the fact of the death is brought (Greek) before court to give effect to the will. These requisites of a will, or testament, concur here: (1) a testator; (2) heirs; (3) goods; (4) the death of the testator; (5) the fact of the death brought forward in court. In Mt 26:28 two other requisites appear: witnesses, the disciples; and a seal, the sacrament of the Lord's Supper, the sign of His blood wherewith the testament is primarily sealed. It is true the heir is ordinarily the successor of him who dies and so ceases to have the possession. But in this case Christ comes to life again, and is Himself (including all that He hath), in the power of His now endless life, His people's inheritance; in His being Heir (Heb 1:2), they are heirs.
9:179:17: զի կտակ՝ յետ մահո՛ւ հաստատուն է. ապա թէ ոչ՝ զիա՞րդ իցէ հաստատուն, մինչ կտակագիրն կենդանի՛ է[4785]։ [4785] Ոմանք. Յետ մահուանն հաս՛՛։
17 քանի որ կտակը յետ մահու է ուժի մէջ. ապա թէ ոչ ինչպէ՞ս ուժի մէջ կը լինի այն, քանի դեռ կտակարարը կենդանի է:
17 Վասն զի կտակը մեռնելէն յետոյ հաստատ կ’ըլլայ. քանզի վաւերական չի սեպուիր այնքան ատեն որ կտակը ընողը ողջ է։
զի կտակ յետ մահու հաստատուն է. ապա թէ ոչ` զիա՞րդ իցէ հաստատուն, մինչ կտակագիրն կենդանի է:

9:17: զի կտակ՝ յետ մահո՛ւ հաստատուն է. ապա թէ ոչ՝ զիա՞րդ իցէ հաստատուն, մինչ կտակագիրն կենդանի՛ է[4785]։
[4785] Ոմանք. Յետ մահուանն հաս՛՛։
17 քանի որ կտակը յետ մահու է ուժի մէջ. ապա թէ ոչ ինչպէ՞ս ուժի մէջ կը լինի այն, քանի դեռ կտակարարը կենդանի է:
17 Վասն զի կտակը մեռնելէն յետոյ հաստատ կ’ըլլայ. քանզի վաւերական չի սեպուիր այնքան ատեն որ կտակը ընողը ողջ է։
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9:1717: потому что завещание действительно после умерших: оно не имеет силы, когда завещатель жив.
9:17  διαθήκη γὰρ ἐπὶ νεκροῖς βεβαία, ἐπεὶ μήποτε ἰσχύει ὅτε ζῇ ὁ διαθέμενος.
9:17. διαθήκη (a-placement-through) γὰρ (therefore) ἐπὶ (upon) νεκροῖς ( unto-en-deaded ) βεβαία, (base-belonged,"ἐπεὶ (upon-if) μὴ (lest) τότε (to-the-one-which-also) ἰσχύει (it-force-holdeth) ὅτε (which-also) ζῇ (it-lifeth-unto,"ὁ (the-one) διαθέμενος . ( having-had-placed-through ,"
9:17. testamentum enim in mortuis confirmatum est alioquin nondum valet dum vivit qui testatus estFor a testament is of force after men are dead: otherwise it is as yet of no strength, whilst the testator liveth.
17. For a testament is of force where there hath been death: for doth it ever avail while he that made it liveth?
For a testament [is] of force after men are dead: otherwise it is of no strength at all while the testator liveth:

17: потому что завещание действительно после умерших: оно не имеет силы, когда завещатель жив.
9:17  διαθήκη γὰρ ἐπὶ νεκροῖς βεβαία, ἐπεὶ μήποτε ἰσχύει ὅτε ζῇ ὁ διαθέμενος.
9:17. testamentum enim in mortuis confirmatum est alioquin nondum valet dum vivit qui testatus est
For a testament is of force after men are dead: otherwise it is as yet of no strength, whilst the testator liveth.
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Albert Barnes: Notes on the Bible - 1834
9:17: For a testament - Such an arrangement as God enters into with man; see the remarks on Heb 9:16.
Is of force - Is ratified, or confirmed - in the same way as a deed or compact is confirmed by affixing a seal.
After men are dead - ἐπὶ νεκροῖς epi nekrois. "Over the dead." That is, in accordance with the view given above, after the animal is dead; or over the body of the animal slain for sacrifice, and to confirm the covenant. "For a covenant is completed or confirmed over dead sacrifices, seeing it is never of force as long as the victim set apart for its ratification is still living." ms. notes of Dr. JohnP. Wilson. To this interpretation it is objected, that "νεκροῖς nekrois - "nekrois" - means only "dead men;" but human beings surely were not sacrificed by the Jews, as a mediating sacrifice in order to confirm a covenant." Prof. Stuart in loc. In regard to this objection, and to the proper meaning of the passage, we may remark:
(1) that the word "men" is not in the Greek, nor is it necessarily implied, unless it be in the use of the Greek word rendered "dead." The proper translation is, "upon, or over the dead." The use of the word "men" here by our translators would seem to limit it to the making of a will.
(2) it is to be presumed, unless there is positive proof to the contrary, that the Greeks and Hebrews used the word "dead" as it is used by other people, and that it "might" refer to deceased animals, or vegetables, as well as to human beings. A sacrifice that had been offered was dead; a tree that had fallen was dead; an animal that had been torn by other wild animals was dead. It is "possible" that a people might have one word to refer to "dead men," and another to "dead animals," and another to "dead vegetables:" but what is the evidence that the Hebrews or the Greeks had such words?
(3) what is the meaning of this very word - νεκρός nekros - "nekros" - in Heb 6:1; Heb 9:14, of this very Epistle when it is applied to works - "dead works" - if it never refers to anything but people? compare Jam 2:17, Jam 2:20, Jam 2:26; Eph 2:1, Eph 2:5; Rev 3:1. In Ecc 9:4, it is applied to a dead lion. I suppose, therefore, that the Greek phrase here will admit of the interpretation which the "exigency of the place" seems to demand, and that the idea is, that a covenant with God was ratified over the animals slain in sacrifice, and was not considered as confirmed until the sacrifice was killed.
Otherwise - Since - ἐπεί epei. That is, unless this takes place it will be of no force.
It is of no strength - It is not "strong" - ἰσχύει ischuei - it is not confirmed or ratified. "While the testator liveth." Or while the animal selected to confirm the covenant is alive. It can be confirmed only by its being slain. A full examination of the meaning of this passage Heb 9:16-17 may be found in an article in the Biblical Repository, vol. 20, pp. 51-71, and in Prof. Stuart's reply to that article. Bib. Repos. 20, pp. 356-381.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:17: Gen 48:21; Joh 14:27 *Gr: Gal 3:15
John Gill
9:17 For a testament is of force after men are dead,.... The necessity of Christ's death is here urged, from the nature and force of a testament or will, among men, which does not take place, and cannot be executed, till a man is dead.
Otherwise it is of no strength at all whilst the testator liveth; no claim can be made by the legatees for the part they have in it, nor can any disposition be made by the executor of it; not that hereby is suggested, that the testament or will of God was uncertain and precarious till the death of Christ, and subject to change and alteration as men's wills are till they die; nor that the inheritance could not be enjoyed by the Old Testament saints; for it is certain, it was entered upon by them before the death of Christ; but the sense is, that there was a necessity of it, that the saints right unto it, upon the foot of justice, might be evident by it.
John Wesley
9:17 After he is dead - Neither this, nor after men are dead is a literal translation of the words. It is a very perplexed passage.
Robert Jamieson, A. R. Fausset and David Brown
9:17 after--literally, "over," as we say "upon the death of the testators"; not as THOLUCK, "on the condition that slain sacrifices be there," which the Greek hardly sanctions.
otherwise--"seeing that it is never availing" [ALFORD]. BENGEL and LACHMANN read with an interrogation, "Since, is it ever in force (surely not) while the testator liveth?"
9:189:18: Ուստի եւ ո՛չ առաջինն առանց արեան նորոգէր։
18 Ուստի եւ առաջին ուխտը առանց արեան չէր նուիրագործուի.
18 Անոր համար առաջին ուխտն ալ առանց արիւնի չէր հաստատուեր։
Ուստի եւ ոչ առաջինն առանց արեան նորոգէր:

9:18: Ուստի եւ ո՛չ առաջինն առանց արեան նորոգէր։
18 Ուստի եւ առաջին ուխտը առանց արեան չէր նուիրագործուի.
18 Անոր համար առաջին ուխտն ալ առանց արիւնի չէր հաստատուեր։
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9:1818: Почему и первый [завет] был утвержден не без крови.
9:18  ὅθεν οὐδὲ ἡ πρώτη χωρὶς αἵματος ἐγκεκαίνισται·
9:18. Ὅθεν (which-from) οὐδὲ (not-moreover) ἡ (the-one) πρώτη (most-before) χωρὶς (of-spaced) αἵματος (of-a-blood) ἐνκεκαίνισται: (it-had-come-to-be-freshened-in-to)
9:18. unde ne primum quidem sine sanguine dedicatum estWhereupon neither was the first indeed dedicated without blood.
18. Wherefore even the first hath not been dedicated without blood.
Whereupon neither the first [testament] was dedicated without blood:

18: Почему и первый [завет] был утвержден не без крови.
9:18  ὅθεν οὐδὲ ἡ πρώτη χωρὶς αἵματος ἐγκεκαίνισται·
9:18. unde ne primum quidem sine sanguine dedicatum est
Whereupon neither was the first indeed dedicated without blood.
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Adam Clarke: Commentary on the Bible - 1831
9:18: Whereupon - Ὁθεν. Wherefore, as a victim was required for the ratification of every covenant, the first covenant made between God and the Hebrews, by the mediation of Moses, was not dedicated, εγκεκαινισται, renewed or solemnized, without blood - without the death of a victim, and the aspersion of its blood.
Albert Barnes: Notes on the Bible - 1834
9:18: Whereupon - Ὅθεν Hothen - "Whence." Or since this is a settled principle, or an indisputable fact, it occurred in accordance with this, that the first covenant was confirmed by the shedding of blood. The admitted principle which the apostle had stated, that the death of the victim was necessary to confirm the covenant, was the "reason" why the first covenant was ratified with blood. If there were any doubt about the correctness of the interpretation given above, that Heb 9:16-17, refer to a "covenant," and not a "will," this verse would seem to be enough to remove it. For how could the fact that a will is not binding until he who makes it is dead, be a reason why a "covenant" should be confirmed by blood? What bearing would such a fact have on the question whether it ought or ought not to be confirmed in this manner? Or how could that fact, though it is universal, be given as a "reason" to account for the fact that the covenant made by the instrumentality of Moses was ratified with blood?
No possible connection can be seen in such reasoning. But admit that Paul had stated in Heb 9:16-17, a general principle that in all covenant transactions with God, the death of a victim was necessary, and everything is plain. We then see why he offered the sacrifice and sprinkled the blood. It was not on the basis of such reasoning as this: "The death of a man who makes a will is indispensable before the will is of binding force, therefore it was that Moses confirmed the covenant made with our fathers by the blood of a sacrifice;" but by such reasoning as this: "It is a great principle that in order to ratify a covenant between God and his people a victim should be slain, therefore it was that Moses ratified the old covenant in this manner, and "therefore" it was also that the death of a victim was necessary under the new dispensation." Here the reasoning of Paul is clear and explicit; but who could see the force of the former?
Prof. Stuart indeed connects this verse with Heb 9:15, and says that the course of thought is, "The new covenant or redemption from sin was sanctioned by the death of Jesus; consequently, or wherefore (ὅθεν hothen) the old covenant, which is a type of the new, was sanctioned by the blood of victims." But is this the reasoning of Paul? Does he say that because the blood of a Mediator was to be shed under the new dispensation, and because the old was a type of this, that therefore the old was confirmed by blood? Is he not rather accounting for the shedding of blood at all, and showing that it was "necessary" that the blood of the Mediator should be shed rather than assuming that, and from that arguing that a typical shedding of blood was needful? Besides, on this supposition, why is the statement in Heb 9:16-17, introduced? What bearing have these verses in the train of thought? What are they but an inexplicable obstruction?
The first testament - Or rather covenant - the word "testament" being supplied by the translators.
Was dedicated - Margin, "Purified." The word used to "ratify," to "confirm," to "consecrate," to "sanction." Literally, "to renew."
Without blood - It was ratified by the blood of the animals that were slain in sacrifice. The blood was then sprinkled on the principal objects that were regarded as holy under that dispensation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:18: the first: Heb 8:7-9; Exo 12:22, Exo 24:3-8
dedicated: or, purified, Heb 9:14, Heb 9:22
Geneva 1599
9:18 (12) Whereupon neither the first [testament] was dedicated without blood.
(12) There must be a proportion between those things which purify and those which are purified: Under the law all those figures were earthly, the tabernacle, the book, the vessels, the sacrifices, although they were the signs of heavenly things. Therefore it was required that all those should be purified with some matter and ceremony of the same nature, that is, with the blood of beasts, with water, wool, hyssop. But under Christ all things are heavenly, a heavenly tabernacle, heavenly sacrifice, heavenly people, heavenly doctrine, and heaven itself is set open before us for an eternal home. Therefore all these things are sanctified in a similar way, that is, with the everlasting offering of the quickening blood of Christ.
John Gill
9:18 Whereupon neither the first testament,.... Or the first administration of the covenant of grace under the law:
was dedicated without blood; or "confirmed" without it, that dispensation being a typical one; and that blood was typical of the blood of Christ, by which the new covenant or testament is ratified; see Ex 24:7.
John Wesley
9:18 Whence neither was the first - The Jewish covenant, originally transacted without the blood of an appointed sacrifice.
Robert Jamieson, A. R. Fausset and David Brown
9:18 Whereupon--rather, "Whence."
dedicated--"inaugurated." The Old Testament strictly and formally began on that day of inauguration. "Where the disposition, or arrangement, is ratified by the blood of another, namely, of animals, which cannot make a covenant, much less make a testament, it is not strictly a testament, where it is ratified by the death of him that makes the arrangement, it is strictly, Greek 'diathece,' Hebrew 'berith,' taken in a wider sense, a testament" [BENGEL]; thus, in Heb 9:18, referring to the old dispensation, we may translate, "the first (covenant)": or better, retain "the first (testament)," not that the old dispensation, regarded by itself, is a testament, but it is so when regarded as the typical representative of the new, which is strictly a Testament.
9:199:19: Քանզի իբրեւ պատմեցան ամենայն պատուիրանք օրինացն ՚ի Մովսիսէ ժողովրդեանն, առեալ զարիւն ցլուցն եւ նոխազացն, ջրով՝ եւ բրդով՝ կարմրով՝ եւ զոպայիւ, զկտակարանօ՛քն իսկ եւ զամենայն ժողովրդեամբն սրսկեաց[4786], [4786] Օրինակ մի. Կարմրաւ եւ զո՛՛։
19 երբ բոլոր պատուիրանները Մովսէսի կողմից ծանուցուեցին ժողովրդին, նա, վերցնելով ցուլերի եւ նոխազների արիւնը ջրի եւ կարմիր բրդի ու զոպայի հետ, ցանեց հէնց օրէնքի գրքի եւ ամբողջ ժողովրդի վրայ
19 Վասն զի երբ Մովսէս օրէնքին բոլոր պատուէրները ժողովուրդին յայտնեց, ցուլերուն ու նոխազներուն արիւնը առնելով՝ ջուրով ու կարմիր բուրդով եւ զոպայով բուն գրքին եւ բոլոր ժողովուրդին վրայ սրսկեց
Քանզի իբրեւ պատմեցան ամենայն պատուիրանք օրինացն ի Մովսիսէ ժողովրդեանն, առեալ զարիւն ցլուցն եւ նոխազացն, ջրով եւ բրդով կարմրով եւ զոպայիւ, զկտակարանօքն իսկ եւ զամենայն ժողովրդեամբն սրսկեաց:

9:19: Քանզի իբրեւ պատմեցան ամենայն պատուիրանք օրինացն ՚ի Մովսիսէ ժողովրդեանն, առեալ զարիւն ցլուցն եւ նոխազացն, ջրով՝ եւ բրդով՝ կարմրով՝ եւ զոպայիւ, զկտակարանօ՛քն իսկ եւ զամենայն ժողովրդեամբն սրսկեաց[4786],
[4786] Օրինակ մի. Կարմրաւ եւ զո՛՛։
19 երբ բոլոր պատուիրանները Մովսէսի կողմից ծանուցուեցին ժողովրդին, նա, վերցնելով ցուլերի եւ նոխազների արիւնը ջրի եւ կարմիր բրդի ու զոպայի հետ, ցանեց հէնց օրէնքի գրքի եւ ամբողջ ժողովրդի վրայ
19 Վասն զի երբ Մովսէս օրէնքին բոլոր պատուէրները ժողովուրդին յայտնեց, ցուլերուն ու նոխազներուն արիւնը առնելով՝ ջուրով ու կարմիր բուրդով եւ զոպայով բուն գրքին եւ բոլոր ժողովուրդին վրայ սրսկեց
zohrab-1805▾ eastern-1994▾ western am▾
9:1919: Ибо Моисей, произнеся все заповеди по закону перед всем народом, взял кровь тельцов и козлов с водою и шерстью червленою и иссопом, и окропил как самую книгу, так и весь народ,
9:19  λαληθείσης γὰρ πάσης ἐντολῆς κατὰ τὸν νόμον ὑπὸ μωϊσέως παντὶ τῶ λαῶ, λαβὼν τὸ αἷμα τῶν μόσχων [καὶ τῶν τράγων] μετὰ ὕδατος καὶ ἐρίου κοκκίνου καὶ ὑσσώπου αὐτό τε τὸ βιβλίον καὶ πάντα τὸν λαὸν ἐρράντισεν,
9:19. λαληθείσης (of-having-been-spoken-unto) γὰρ (therefore) πάσης (of-all) ἐντολῆς (of-a-finishing-in) κατὰ (down) τὸν (to-the-one) νόμον (to-a-parcelee) ὑπὸ (under) Μωυσέως (of-a-Mouseus) παντὶ (unto-all) τῷ (unto-the-one) λαῷ, (unto-a-people,"λαβὼν (having-had-taken) τὸ (to-the-one) αἷμα (to-a-blood) τῶν (of-the-ones) μόσχων (of-calfs) καὶ (and) τῶν (of-the-ones) τράγων (of-billies) μετὰ (with) ὕδατος (of-a-water) καὶ (and) ἐρίου (of-a-wool) κοκκίνου (of-kerneled-belonged-to) καὶ (and) ὑσσώπου (of-hyssoped,"αὐτό (to-it) τε (also) τὸ (to-the-one) βιβλίον (to-a-paperlet) καὶ (and) πάντα (to-all) τὸν (to-the-one) λαὸν (to-a-people) ἐράντισεν, (it-sprinkled-to,"
9:19. lecto enim omni mandato legis a Mose universo populo accipiens sanguinem vitulorum et hircorum cum aqua et lana coccinea et hysopo ipsum quoque librum et omnem populum aspersitFor when every commandment of the law had been read by Moses to all the people, he took the blood of calves and goats, with water, and scarlet wool and hyssop, and sprinkled both the book itself and all the people.
19. For when every commandment had been spoken by Moses unto all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself, and all the people,
For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people:

19: Ибо Моисей, произнеся все заповеди по закону перед всем народом, взял кровь тельцов и козлов с водою и шерстью червленою и иссопом, и окропил как самую книгу, так и весь народ,
9:19  λαληθείσης γὰρ πάσης ἐντολῆς κατὰ τὸν νόμον ὑπὸ μωϊσέως παντὶ τῶ λαῶ, λαβὼν τὸ αἷμα τῶν μόσχων [καὶ τῶν τράγων] μετὰ ὕδατος καὶ ἐρίου κοκκίνου καὶ ὑσσώπου αὐτό τε τὸ βιβλίον καὶ πάντα τὸν λαὸν ἐρράντισεν,
9:19. lecto enim omni mandato legis a Mose universo populo accipiens sanguinem vitulorum et hircorum cum aqua et lana coccinea et hysopo ipsum quoque librum et omnem populum aspersit
For when every commandment of the law had been read by Moses to all the people, he took the blood of calves and goats, with water, and scarlet wool and hyssop, and sprinkled both the book itself and all the people.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-21: Описывается подробнее то, как именно утвержден был Кровью Ветхий Завет. Св. Златоуст сопровождает это описание следующими толкованиями: "Почему окропляется книга завета и народ? Потому, что та кровь и все прочее было прообразом честнейшей крови, которая была прообразована издревле. Почему с иссопом? Потому, что он, как вещество плотное и мягкое, сдерживал кровь. Для чего вода? Она была употреблена в знак очищения водою. А для чего волна (шерсть)? И она была употреблена для того, чтобы удерживать кровь". Апостол показывает, что здесь вместе были и кровь и вода, потому что крещение есть образ страдания Христова.
Adam Clarke: Commentary on the Bible - 1831
9:19: When Moses had spoken every precept - The place to which the apostle alludes is Exo 24:4-8, where the reader is requested to consult the notes.
And sprinkled both the book - The sprinkling of the book is not mentioned in the place to which the apostle refers, (see above), nor did it in fact take place. The words αυτο τε το βιβλιον, and the book itself, should be referred to λαβων, having taken, and not to ερῥαντισε, he sprinkled; the verse should therefore be read thus: For after every commandment of the law had been recited by Moses to all the people, he took the blood of the calves, and of the goats, with water and scarlet wool, and the book itself, and sprinkled all the people. The rite was performed thus: Having received the blood of the calves and goats into basins, and mingled it with water to prevent it from coagulating, he then took a bunch of hyssop, and having bound it together with thread made of scarlet wool, he dipped this in the basin, and sprinkled the blood and water upon the people who were nearest to him, and who might be considered on this occasion the representatives of all the rest; for it is impossible that he should have had blood enough to have sprinkled the whole of the congregation.
Some think that the blood was actually sprinkled upon the book itself, which contained the written covenant, to signify that the covenant itself was ratified by the blood.
Albert Barnes: Notes on the Bible - 1834
9:19: For when Moses had spoken every precept to all the people - When he had recited all the Law, and had given all the commandments entrusted him to deliver; Exo 24:3.
He took the blood of calves and of goats - This passage has given great perplexity to commentators from the fact that Moses in his account of the transactions connected with the ratification of the covenant with the people, Exo. 24, mentions only a part of the circumstances here referred to. He says nothing of the blood of calves and of goats; nothing of water, and scarletwool, and hyssop; nothing of sprinkling the book, the tabernacle, or the vessels of the ministry. It has been made a question, therefore, whence Paul obtained a knowledge of these circumstances? Since the account is not contained in the Old Testament, it must have been either by tradition, or by direct inspiration. The latter supposition is hardly probable, because:
(1) the information here can hardly be regarded as of sufficient importance to have required an original Revelation; for the illustration would have had sufficient force to sustain his conclusion if the literal account in Exodus only had been given, that Moses sprinkled the people, but
(2) such an original act of inspiration here would not have been consistent with the object of the apostle. In that argument it was essential that he should state only the facts about the ancient dispensation which were admitted by the Hebrews themselves. Any statement of his own about things which they did not concede to be true, or which was not well understood as a custom, might have been called in question, and would have done much to invalidate the entire force of the argument. It is to be presumed, therefore, that the facts here referred to had been preserved by tradition; and in regard to this, and the authority due to such a tradition, we may remark:
(1) that it is well known that the Jews had a great number of traditions which they carefully preserved;
(2) that there is no improbability in the supposition that many events in their history would be preserved in this manner, since in the small compass of a volume like the Old Testament it cannot be presumed that all the events of their nation had been recorded;
(3) though they had many traditions of a trifling nature, and many which were false (compare notes on Mat 15:2), yet they doubtless had many that were true;
(4) in referring to those traditions, there is no impropriety in supposing that Paul may have been guided by the Spirit of inspiration in selecting only those which were true; and,
(5) nothing is more probable than what is here stated. If Moses sprinkled "the people;" if he read "the book of the law" then Exo 24:7, and if this was regarded as a solemn act of ratifying a covenant with God, nothing would be more natural than that he should sprinkle the book of the covenant, and even the tabernacle and its various sacred utensils.
We are to remember also, that it was common among the Hebrews to sprinkle blood for the purpose of consecrating, or as an emblem of purifying. Thus, Aaron and his sons and their garments were sprinkled with blood when they were consecrated to the office of priests, Exo 29:19-21; the blood of sacrifices was sprinkled on the altar, Lev 1:5, Lev 1:11; Lev 3:2, Lev 3:13; and blood was sprinkled before the veil of the sanctuary, Lev 4:10, Lev 4:17; compare Lev 6:27; Lev 7:14. So Josephus speaks of the garments of Aaron and of his sons being sprinkled with "the blood of the slain beasts, and with spring water." "Having consecrated them and their garments," he says, "for seven days together, he did the same to the tabernacle, and the vessels thereto belonging, both with oil and with the blood of bulls and of rams." Ant. book iii, chapter 8, section 6. These circumstances show the strong "probability" of the truth of what is here affirmed by Paul, while it is impossible to prove that Moses did not sprinkle the book and the tabernacle in the manner stated. The mere omission by Moses cannot demonstrate that it was not done. On the phrase "the blood of calves and of goats," see note on Heb 9:12.
With water - Agreeably to the declaration of Josephus that "spring water was used." In Lev 14:49-51, it is expressly mentioned that the blood of the bird that was killed to cleanse a house from the plague of leprosy should be shed over running water, and that the blood and the water should be sprinkled on the walls. It has been suggested also (see Bloomfield), that the use of water was necessary in order to pRev_ent the blood from coagulating, or so as to make it possible to sprinkle it.
And scarlet wool - Margin, "Purple." The word used here denotes crimson, or deep-scarlet. The colour was obtained from a small insect which was found adhering to the shoots of a species of oak in Spain and in Western Asia, of about the size of a pea. It was regarded as the most valuable of the colours for dyeing, and was very expensive. Why the wool used by Moses was of this colour is not known, unless it be because it was the most expensive of colours, and thus accorded with everything employed in the construction of the tabernacle and its utensils. Wool appears to have been used in order to absorb and retain the blood.
And hyssop - That is, a bunch of hyssop intermingled with the wool, or so connected with it as to constitute a convenient instrument for sprinkling; compare Lev 14:51. Hyssop is a low shrub, regarded as one of the smallest of the plants, and hence, put in contrast with the cedar of Lebanon. It sprung out of the rocks or walls, Kg1 4:33, and was used for purposes of purification. The term seems to have comprised not only the common hyssop, but also lavender and other aromatic plants. Its fragrance, as well as its size, may have suggested the idea of using it in the sacred services of the tabernacle.
And sprinkled both the book - This circumstance is not mentioned by Moses, but it has been shown above not to be improbable. Some expositors, however, in order to avoid the difficulty in the passage, have taken this in connection with the word λαβὼν labō n - rendered "he took" - meaning "taking the blood, and the book itself;" but the more natural and proper construction is, that the book was sprinkled with the blood.
And all the people - Moses says, "and sprinkled it on the people;" Exo 24:8. We are not to suppose that either Moses or Paul designs to say that the blood was actually sprinkled on each one of the three millions of people in the wilderness, but the meaning doubtless is that the blood was sprinkled over the people, though in fact it might have fallen on a few. So a man now standing on an elevated place, and surrounded by a large assembly, if he should sprinkle water over them from the place where he stood, might be said to sprinkle it on the people, though in fact but few might have been touched by it. The act would be equally significant whether the emblem fell on few or many.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:19: the blood: Heb 9:12, Heb 10:4; Exo 24:5, Exo 24:6, Exo 24:8-11; Lev 1:2, Lev 1:3, Lev 1:10, Lev 3:6, Lev 16:14-18
scarlet: or, purple, Lev 14:4-6, Lev 14:49-52; Num 19:6; Mat 27:28; Mar 15:17, Mar 15:20; Joh 19:2, Joh 19:5
hyssop: Exo 12:22; Num 19:18; Psa 51:7
sprinkled: Heb 12:24; Exo 24:8; Isa 52:15; Eze 36:25; Pe1 1:2
Geneva 1599
9:19 For when Moses had spoken every precept to all the people (m) according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and (n) sprinkled both the book, and all the people,
(m) As the Lord had commanded.
(n) He used to sprinkle.
John Gill
9:19 For when Moses had spoken every precept,.... Contained in the decalogue, in the book of the covenant, everyone of the precepts in Ex 22:1 for this is to be understood of the written law, and not of the oral law the Jews talk of, which they say Moses first delivered by word of mouth to Aaron, then to his two sons, Eleazar and Ithamar, then to the seventy elders of Israel, and then to the whole congregation; so that Aaron heard it four times, his sons thrice, the seventy elders twice, and all Israel once (g): but this is the written law which he spoke audibly, and in a known language,
to all the people according to the law; which God gave him on the Mount: this may instruct persons concerned in the public ministry, to speak out plainly and clearly the whole counsel of God, to all to whom they are sent, according to the word of God, which is the rule of faith and practice:
he took the blood of calves, and of goats; in the relation of this affair in Ex 24:5 which is referred to, only mention is made of oxen, bullocks, or heifers, here called calves, which were sacrificed for peace offerings, and not of goats; though perhaps they may be intended by the burnt offerings there spoken of, since they were sometimes used for burnt offerings, Lev 1:10. The Syriac version only reads, "he took the blood of an heifer"; and the Arabic version, "he took the blood of calves"; but all the copies, and other versions, read both. "With water, and scarlet wool, and hyssop"; neither of these are mentioned in Ex 24:1, but since sprinkling is there said to be used, and blood and water mixed together, and scarlet and hyssop were used in sprinkling, as in sprinkling the leper, and the unclean house, Lev 14:5 the apostle justly concludes the use of them here; the blood, with water, was typical of the blood and water which sprung from the side of Christ pierced on the cross, the one signifying justification by him, the other sanctification; the scarlet wool, which is originally white, but becomes scarlet by being dyed, may denote the native purity of Christ, and his bloody sufferings and death; the hyssop may signify his humility, and the purging virtue of his blood, and the sweet smelling savour of his person, righteousness, and sacrifice. The apostle calls scarlet, scarlet wool; though whenever the word is used in the Jewish laws of the Old Testament, wool is not expressed, but it is always intended; for it is a rule with the Jews (h), that
"the blue, which is spoken of in every place, is wool dyed of a sky colour; purple is wool dyed red, and scarlet is wool dyed in scarlet.''
And sprinkled both the book, and all the people. In Ex 24:8 no mention is made of the sprinkling of the former, only of the latter, which the apostle either concludes from the sprinkling of the blood upon the altar, upon which the book might lie, or from tradition, or from divine revelation: some think it does not necessarily follow from the text, that the book was sprinkled; and repeating the word "he took", read the words, "and he took the book and sprinkled all the people"; but this seems not natural, but forced; and besides, all the Oriental versions are express for the sprinkling of the book: the book of the law was sprinkled, not because of any impurity in it, but to show the imperfection of it, and its insufficiency to justify men; or rather the imperfection of man's obedience to it, and to point out what the law requires in case of disobedience, even the blood and life of men; and what it would be, was it not sprinkled with blood, or satisfied by the blood of Christ, namely, an accusing, cursing, and condemning law: the people, all of them, being sprinkled with the blood, were typical of God's peculiar people, even all the elect of God, being sprinkled with the blood of Christ, called the blood of sprinkling, by which they are redeemed, and which speaks peace and pardon to them. Some have thought only the seventy elders were sprinkled, as representing the whole congregation; and others, that the twelve pillars were only sprinkled, as representing the twelve tribes of Israel; but Moses and the apostle agree, that they were the people that were sprinkled.
(g) Maimon. Praefat. ad Yad Chazaka. (h) lb. Hilchot Cele Hamikdash, c. 8. sect. 13.
John Wesley
9:19 He took the blood of calves - Or heifers. And of goats, with water, and scarlet wool, and hyssop - All these circumstances are not particularly mentioned in that chapter of Exodus, but are supposed to be already known from other passages of Moses. And the book itself - Which contained all he had said. And sprinkled all the people - Who were near him. The blood was mixed with water to prevent its growing too stiff for sprinkling; perhaps also to typify that blood and water, Jn 19:34. Ex 24:7-8
Robert Jamieson, A. R. Fausset and David Brown
9:19 For--confirming the general truth, Heb 9:16.
spoken . . . according to the law--strictly adhering to every direction of "the law of commandments contained in ordinances" (Eph 2:15). Compare Ex 24:3, "Moses told the people all the words of the Lord, and all the judgments; and all the people answered with one voice," &c.
the blood of calves--Greek, "the calves," namely, those sacrificed by the "young men" whom he sent to do so (Ex 24:5). The "peace offerings" there mentioned were "of oxen" (Septuagint, "little calves"), and the "burnt offerings" were probably (though this is not specified), as on the day of atonement, goats. The law in Exodus sanctioned formally many sacrificial practices in use by tradition, from the primitive revelation long before.
with water--prescribed, though not in the twenty-fourth chapter of Exodus, yet in other purifications; for example, of the leper, and the water of separation which contained the ashes of the red heifer.
scarlet wool, and hyssop--ordinarily used for purification. Scarlet or crimson, resembling blood: it was thought to be a peculiarly deep, fast dye, whence it typified sin (see on Is 1:18). So Jesus wore a scarlet robe, the emblem of the deep-dyed sins He bore on Him, though He had none in Him. Wool was used as imbibing and retaining water; the hyssop, as a bushy, tufty plant (wrapt round with the scarlet wool), was used for sprinkling it. The wool was also a symbol of purity (Is 1:18). The Hyssopus officinalis grows on walls, with small lancet-formed woolly leaves, an inch long, with blue and white flowers, and a knotty stalk about a foot high.
sprinkled . . . the book--namely, out of which he had read "every precept": the book of the testament or covenant. This sprinkling of the book is not mentioned in the twenty-fourth chapter of Exodus. Hence BENGEL translates, "And (having taken) the book itself (so Ex 24:7), he both sprinkled all the people, and (Heb 9:21) moreover sprinkled the tabernacle." But the Greek supports English Version. Paul, by inspiration, supplies the particular specified here, not in Ex 24:7. The sprinkling of the roll (so the Greek for "book") of the covenant, or testament, as well as of the people, implies that neither can the law be fulfilled, nor the people be purged from their sins, save by the sprinkling of the blood of Christ (1Pet 1:2). Compare Heb 9:23, which shows that there is something antitypical to the Bible in heaven itself (compare Rev_ 20:12). The Greek, "itself," distinguishes the book itself from the "precepts" in it which he "spake."
9:209:20: եւ ասէ. Ա՛յս է արիւն կտակին՝ զոր պատուիրեաց ձեզ Աստուած։
20 եւ ասաց. «Սա է արիւնը կտակի, որն Աստուած ձեզ պատուիրեց»[39]:[39] 39. Ելք 24. 8:
20 Եւ ըսաւ. «Ասիկա է այն ուխտին արիւնը, որ Աստուած ձեզի պատուիրեց»։
եւ ասէ. Այս է արիւն կտակին զոր պատուիրեաց ձեզ Աստուած:

9:20: եւ ասէ. Ա՛յս է արիւն կտակին՝ զոր պատուիրեաց ձեզ Աստուած։
20 եւ ասաց. «Սա է արիւնը կտակի, որն Աստուած ձեզ պատուիրեց»[39]:
[39] 39. Ելք 24. 8:
20 Եւ ըսաւ. «Ասիկա է այն ուխտին արիւնը, որ Աստուած ձեզի պատուիրեց»։
zohrab-1805▾ eastern-1994▾ western am▾
9:2020: говоря: это кровь завета, который заповедал вам Бог.
9:20  λέγων, τοῦτο τὸ αἷμα τῆς διαθήκης ἧς ἐνετείλατο πρὸς ὑμᾶς ὁ θεός·
9:20. λέγων (forthing," Τοῦτο ( The-one-this ) τὸ ( the-one ) αἷμα ( a-blood ) τῆς ( of-the-one ) διαθήκης ( of-a-placement-through ) ἧς ( of-which ) ἐνετείλατο ( it-finished-in ) πρὸς ( toward ) ὑμᾶς ( to-ye ," ὁ ( the-one ) θεός : ( a-Deity )
9:20. dicens hic sanguis testamenti quod mandavit ad vos DeusSaying: This is the blood of the testament which God hath enjoined unto you.
20. saying, This is the blood of the covenant which God commanded to you-ward.
Saying, This [is] the blood of the testament which God hath enjoined unto you:

20: говоря: это кровь завета, который заповедал вам Бог.
9:20  λέγων, τοῦτο τὸ αἷμα τῆς διαθήκης ἧς ἐνετείλατο πρὸς ὑμᾶς ὁ θεός·
9:20. dicens hic sanguis testamenti quod mandavit ad vos Deus
Saying: This is the blood of the testament which God hath enjoined unto you.
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Adam Clarke: Commentary on the Bible - 1831
9:20: This is the blood of the testament - (covenant.) Our Lord refers to the conduct of Moses here, and partly quotes his words in the institution of the eucharist: This is my blood of the new covenant, which is shed for many for the remission of sins, Mat 26:28. And by thus using the words and applying them, he shows that his sacrificial blood was intended by the blood shed and sprinkled on this occasion, and that by it alone the remission of sins is obtained.
Albert Barnes: Notes on the Bible - 1834
9:20: Saying, This is the blood of the testament - Of the covenant; see notes on Heb 9:16-17. That is, this is the blood by which the covenant is ratified. It was the means used to confirm it; the sacred and solemn form by which it was made sure. When this was done, the covenant between God and the people was confirmed - as a covenant between man and man is when it is sealed.
Which God hath enjoined unto you - In Exo 24:8, "which God hath made with you." The language used by Paul, "which God hath enjoined" - ἐνετείλατο eneteilato - "commanded" - shows that he did not regard this as strictly of the nature of a "covenant," or "compact." When a compact is made between parties, one does not "enjoin" or "command" the other, but it is a mutual "agreement." In the transactions between God and man, though called בּרית beriyt, or διαθήκη diathē kē, the idea of a "covenant" or "compact" is so far excluded that God never loses his right to "command" or "enjoin." It is not a transaction between equals, or an "agreement;" it is a solemn "arrangement" on the part of God which he proposes to mankind, and which he enjoins them to embrace; which they are not indeed at liberty to disregard, but which when embraced is appropriately ratified by some solemn act on their part; compare notes on Heb 8:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:20: This: Heb 13:20; Zac 9:11; Mat 26:28
testament: Rather, covenant. Heb 9:16 and Heb 9:17 may be better rendered, "For where a covenant is, there must necessarily be the death of that by which it is confirmed; for a covenant is confirmed over dead victims, and does not avail while that by which it is confirmed liveth." Deu 29:12; Jos 9:6
John Gill
9:20 Saying, this is the blood of the testament,.... The first testament or covenant; this proves what the apostle had asserted in Heb 9:18 that it was dedicated with blood, or confirmed by it; compare with this Mt 26:28
which God hath enjoined unto you; the people of Israel, to observe, and which they promised to do; see Ex 24:7.
John Wesley
9:20 Saying, This is the blood of the covenant which God hath enjoined me to deliver unto you - By this it is established. Ex 24:8.
Robert Jamieson, A. R. Fausset and David Brown
9:20 Ex 24:8, "Behold the blood of the covenant, which the Lord has made with you concerning all these words." The change is here made to accord with Christ's inauguration of the new testament, or covenant, as recorded in Lk 22:20, "This cup (is) the new Testament in My blood, which is shed for you": the only Gospel in which the "is" has to be supplied. Luke was Paul's companion, which accounts for the correspondence, as here too "is" has to be supplied.
testament--(See on Heb 9:16-17). The Greek "diathece" means both "testament" and "covenant": the term "covenant" better suits the old dispensation, though the idea testament is included, for the old was one in its typical relation to the new dispensation, to which the term "testament" is better suited. Christ has sealed the testament with His blood, of which the Lord's Supper is the sacramental sign. The testator was represented by the animals slain in the old dispensation. In both dispensations the inheritance was bequeathed: in the new by One who has come in person and died; in the old by the same one, only typically and ceremonially present. See ALFORD'S excellent Note.
enjoined unto you--commissioned me to ratify in relation to you. In the old dispensation the condition to be fulfilled on the people's part is implied in the words, Ex 24:8, "(Lord made with you) concerning all these words." But here Paul omits this clause, as he includes the fulfilment of this condition of obedience to "all these words" in the new covenant, as part of God's promise, in Heb 8:8, Heb 8:10, Heb 8:12, whereby Christ fulfils all for our justification, and will enable us by putting His Spirit in us to fulfil all in our now progressive, and finally complete, sanctification.
9:219:21: Եւ զխորանա՛ւն, եւ զամենայն կահիւ սպասուն նո՛յնպէս սրսկեաց զարիւնն[4787]։ [4787] Ոմանք. Եւ զխորանաւն իսկ, եւ զամենայն կահիւն։
21 Ապա արիւնը նոյնպէս ցանեց խորանի եւ պաշտամունքի ամբողջ սպասքի վրայ:
21 Եւ խորանին վրայ ու պաշտամունքի բոլոր գործիքներուն վրայ նոյնպէս սրսկեց արիւնը։
Եւ զխորանաւն եւ զամենայն կահիւ սպասուն նոյնպէս սրսկեաց զարիւնն:

9:21: Եւ զխորանա՛ւն, եւ զամենայն կահիւ սպասուն նո՛յնպէս սրսկեաց զարիւնն[4787]։
[4787] Ոմանք. Եւ զխորանաւն իսկ, եւ զամենայն կահիւն։
21 Ապա արիւնը նոյնպէս ցանեց խորանի եւ պաշտամունքի ամբողջ սպասքի վրայ:
21 Եւ խորանին վրայ ու պաշտամունքի բոլոր գործիքներուն վրայ նոյնպէս սրսկեց արիւնը։
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9:2121: Также окропил кровью и скинию и все сосуды Богослужебные.
9:21  καὶ τὴν σκηνὴν δὲ καὶ πάντα τὰ σκεύη τῆς λειτουργίας τῶ αἵματι ὁμοίως ἐρράντισεν.
9:21. καὶ (and) τὴν (to-the-one) σκηνὴν (to-a-tenting) δὲ (moreover) καὶ (and) πάντα ( to-all ) τὰ (to-the-ones) σκεύη (to-equipments) τῆς (of-the-one) λειτουργίας (of-a-public-working-unto) τῷ (unto-the-one) αἵματι (unto-a-blood) ὁμοίως (unto-along-belonged) ἐράντισεν. (it-sprinkled-to)
9:21. etiam tabernaculum et omnia vasa ministerii sanguine similiter aspersitThe tabernacle also and all the vessels of the ministry, in like manner, he sprinkled with blood.
21. Moreover the tabernacle and all the vessels of the ministry he sprinkled in like manner with the blood.
Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry:

21: Также окропил кровью и скинию и все сосуды Богослужебные.
9:21  καὶ τὴν σκηνὴν δὲ καὶ πάντα τὰ σκεύη τῆς λειτουργίας τῶ αἵματι ὁμοίως ἐρράντισεν.
9:21. etiam tabernaculum et omnia vasa ministerii sanguine similiter aspersit
The tabernacle also and all the vessels of the ministry, in like manner, he sprinkled with blood.
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Adam Clarke: Commentary on the Bible - 1831
9:21: He sprinkled - with blood - all the vessels of the ministry - To intimate that every thing used by sinful man is polluted, and that nothing can be acceptable in the sight of a holy God that has not in effect the sprinkling of the atoning blood.
Albert Barnes: Notes on the Bible - 1834
9:21: He sprinkled ... both the tabernacle - This circumstance is not stated by Moses. On the probability that this was done, see notes on Heb 9:19. The account of setting up the tabernacle occurs in Exo 11:1-10. In that account it is said that Moses "anointed" the tabernacle with the holy anointing oil; Heb 9:9-11. Josephus (Ant. book iii, chapter 8, section 6), says that he consecrated it and the vessels thereto belonging with the blood of bulls and of rams. This was undoubtedly the tradition in the time of Paul, and no one can prove that it is not correct.
And all the vessels of the ministry - Employed in the service of God. The altar, the laver, Exo 40:10-11, the censers, dishes, bowls, etc., which were used in the tabernacle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:21: Exo 29:12, Exo 29:20, Exo 29:36; Lev 8:15, Lev 8:19, Lev 9:8, Lev 9:9, Lev 9:18, Lev 16:14-19; Ch2 29:19-22; Eze 43:18-26
John Gill
9:21 Moreover, he sprinkled likewise both the tabernacle,.... Not at the same time that he sprinkled the book and the people, for then there was no tabernacle; but afterwards, at the time that it was set up, when it was anointed with oil, Ex 40:9 and though no mention is there made of blood, yet Josephus, in agreement with the apostle, asserts (i), that the tabernacle, and its vessels, were not only anointed with oil, but sprinkled with the blood of bulls and goats, as well as the garments of Aaron, and his sons: the tabernacle was typical of the church, in which God dwells, being purified and cleansed by the blood of Christ; and this shows, that there is no coming into the presence of God, the place where he dwells, without blood.
And all the vessels of the ministry; which were used in the service of the tabernacle these may denote the vessels of grace and mercy, the elect of God, whose hearts are sprinkled by the blood of Christ from an evil conscience, and whose garments are washed in it, and made white by it.
(i) Antiq. l. 3. c. 8. sect. 6.
John Wesley
9:21 And in like manner he ordered the tabernacle - When it was made, and all its vessels, to be sprinkled with blood once a year.
Robert Jamieson, A. R. Fausset and David Brown
9:21 Greek, "And, moreover, in like manner." The sprinkling of the tabernacle with blood is added by inspiration here to the account in Ex 30:25-30; Ex 40:9-10, which mentions only Moses' anointing the tabernacle and its vessels. In Lev 8:10, Lev 8:15, Lev 8:30, the sprinkling of blood upon Aaron and his garments, and upon his sons, and upon the altar, is mentioned as well as the anointing, so that we might naturally infer, as JOSEPHUS has distinctly stated, that the tabernacle and its vessels were sprinkled with blood as well as being anointed: Lev 16:16, Lev 16:20, Lev 16:33, virtually sanctions this inference. The tabernacle and its contents needed purification (2Chron 29:21).
9:229:22: Եւ գրեթէ ամենայն ինչ արեամբն սրբէր ըստ օրինացն. եւ առանց հեղման արեան չլինէ՛ր թողութիւն։
22 Եւ գրեթէ ամէն ինչ արիւնով էր մաքրւում ըստ օրէնքի, եւ առանց արիւն թափելու թողութիւն չէր լինում:
22 Գրեթէ ամէն բան արիւնով կը մաքրուի օրէնքին նայելով ու արիւն չթափուած թողութիւն չ’ըլլար։
Եւ գրեթէ ամենայն ինչ արեամբն սրբէր ըստ օրինացն, եւ առանց հեղման արեան չլինէր թողութիւն:

9:22: Եւ գրեթէ ամենայն ինչ արեամբն սրբէր ըստ օրինացն. եւ առանց հեղման արեան չլինէ՛ր թողութիւն։
22 Եւ գրեթէ ամէն ինչ արիւնով էր մաքրւում ըստ օրէնքի, եւ առանց արիւն թափելու թողութիւն չէր լինում:
22 Գրեթէ ամէն բան արիւնով կը մաքրուի օրէնքին նայելով ու արիւն չթափուած թողութիւն չ’ըլլար։
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9:2222: Да и все почти по закону очищается кровью, и без пролития крови не бывает прощения.
9:22  καὶ σχεδὸν ἐν αἵματι πάντα καθαρίζεται κατὰ τὸν νόμον, καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις.
9:22. καὶ (And) σχεδὸν (to-holdened) ἐν (in) αἵματι (unto-a-blood) πάντα ( all ) καθαρίζεται (it-be-cleansed-to) κατὰ (down) τὸν (to-the-one) νόμον, (to-a-parcelee,"καὶ (and) χωρὶς (of-spaced) αἱματεκχυσίας (of-a-blood-pouring-out-unto) οὐ (not) γίνεται ( it-becometh ) ἄφεσις. (a-sending-off)
9:22. et omnia paene in sanguine mundantur secundum legem et sine sanguinis fusione non fit remissioAnd almost all things, according to the law, are cleansed with blood: and without shedding of blood there is no remission.
22. And according to the law, I may almost say, all things are cleansed with blood, and apart from shedding of blood there is no remission.
And almost all things are by the law purged with blood; and without shedding of blood is no remission:

22: Да и все почти по закону очищается кровью, и без пролития крови не бывает прощения.
9:22  καὶ σχεδὸν ἐν αἵματι πάντα καθαρίζεται κατὰ τὸν νόμον, καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις.
9:22. et omnia paene in sanguine mundantur secundum legem et sine sanguinis fusione non fit remissio
And almost all things, according to the law, are cleansed with blood: and without shedding of blood there is no remission.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: "Да и все почти..." - kai. scedon panta... - слав.: "и едва не вся...". "Почему такое ограничение? (Злат.). Потому, что там не было совершенного очищения и совершенного отпущения грехов, но было полусовершенное и даже гораздо меньше, а здесь - сия есть кровь, говорит, Нового Завета, яже за вы изливаемая во оставление грехов (Мф 26:28)".
Adam Clarke: Commentary on the Bible - 1831
9:22: And almost all things are - purged with blood - The apostle says almost, because in some cases certain vessels were purified by water, some by fire, Num 31:23, and some with the ashes of the red heifer, Num 19:2-10, but it was always understood that every thing was at first consecrated by the blood of the victim.
And without shedding of blood is no remission - The apostle shows fully here what is one of his great objects in the whole of this epistle, viz. that there is no salvation but through the sacrificial death of Christ, and to prefigure this the law itself would not grant any remission of sin without the blood of a victim. This is a maxim even among the Jews themselves, אין כפרה אלא בדם ein capparah ella bedam, "There is no expiation but by blood." Yoma, fol. 5, 1; Menachoth, fol. 93, 2. Every sinner has forfeited his life by his transgressions, and the law of God requires his death; the blood of the victim, which is its life, is shed as a substitute for the life of the sinner. By these victims the sacrifice of Christ was typified. He gave his life for the life of the world; human life for human life, but a life infinitely dignified by its union with God.
Albert Barnes: Notes on the Bible - 1834
9:22: And almost all things - It is a general custom to purify everything by blood. This rule was not universal, for some things were purified by fire and water, Num 31:22-23, and some by water only; Num 31:24; Lev 16:26, Lev 16:28. But the exceptions to the general rule were few. Almost everything in the tabernacle and temple service, was consecrated or purified by blood.
And without shedding of blood is no remission - Remission or forgiveness of sins. That is, though some things were purified by fire and water, yet when the matter pertained to the forgiveness of sins, it was "universally" true that no sins were pardoned except by the shedding of blood. Some impurities might be removed by water and fire, but the stain of "sin" could be removed only by blood. This declaration referred in its primary meaning, to the Jewish rites, and the sense is, that under that dispensation it was universally true that in order to the forgiveness of sin blood must be shed. But it contains a truth of higher order and importance still. "It is universally true that sin never has been, and never will be forgiven, except in connection with, and in virtue of the shedding of blood." It is on this principle that the plan of salvation by the atonement is based, and on this that God in fact bestows pardon upon people. There is not the slightest evidence that any man has ever been pardoned except through the blood shed for the remission of sins. The infidel who rejects the atonement has no evidence that his sins are pardoned; the man who lives in the neglect of the gospel, though he has abundant evidence that he is a sinner, furnishes none that his sins are forgiven; and the Mussulman and the pagan can point to no proof that their sins are blotted out. It remains to be demonstrated that one single member of the human family has ever had the slightest evidence of pardoned sin, except through the blood of expiation. In the divine arrangement there is no principle better established than this, that all sin which is forgiven is remitted through the blood of the atonement; a principle which has never been departed from hitherto, and which never will be. It follows, therefore:
(1) that no sinner can hope for forgiveness except through the blood of Christ;
(2) that if people are ever saved they must be willing to rely on the merits of that blood;
(3) that all people are on a level in regard to salvation, since all are to be saved in the same way; and,
(4) that there will be one and the same song in heaven - the song of redeeming love.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:22: almost: Lev 14:6, Lev 14:14, Lev 14:25, Lev 14:51, Lev 14:52
and without: Lev 4:20, Lev 4:26, Lev 4:35, Lev 5:10, Lev 5:12, Lev 5:18, Lev 6:7, Lev 17:11
John Gill
9:22 And almost all things are by the law purged with blood,.... All "except a few things", as the Arabic version renders it; for some things were cleansed by water, and others purged by fire, Num 31:23. Some join the word almost with the word purged, as if the sense was, that all things were purged by blood, but not perfectly, only almost; but the former sense is best.
And without shedding of blood is no remission; that is, of sin; there was no typical remission without it; and there can be no real remission but by, the blood of Christ; no instance can be given of pardon without it; if it could have been otherwise, the blood of Christ had not been shed; for so it would seem to be shed in vain, and his satisfaction to be unnecessary; nor is it agreeable to the justice of God to forgive sin without satisfaction; nor is it consistent with his veracity, and faithfulness to his word, Gen 2:17. It is a common saying with the Jews, and often to be met with in their writings, , "there is no atonement but by blood" (k); by the shedding of blood; not by the shedding of it, as it flows out of the body of the sacrifice, but as it is poured out on the altar; for the pouring of the blood at the four corners, and at the bottom of the altar, were the chief rites required in sacrifices; nor did they reckon expiation to be expiation, unless the altar was moistened by the blood of the sacrifice (l).
(k) T. Bab. Yoma, fol. 5. 1. Zebachim, fol. 6. 1. & Menachot, fol. 93. 2. (l) Reland. Heb. Antiqu. par. 3. c. 2. sect. 8.
John Wesley
9:22 And almost all things - For some were purified by water or fire. Are according to the law purified with blood - Offered or sprinkled. And according to the law, there is no forgiveness of sins without shedding of blood - All this pointed to the blood of Christ effectually cleansing from all sin, and intimated, there can be no purification from it by any other means.
Robert Jamieson, A. R. Fausset and David Brown
9:22 almost--to be joined with "all things," namely almost all things under the old dispensation. The exceptions to all things being purified by blood are, Ex 19:10; Lev 15:5, &c.; Lev 16:26, Lev 16:28; Lev 22:6; Num 31:22-24.
without--Greek, "apart from."
shedding of blood--shed in the slaughter of the victim, and poured out at the altar subsequently. The pouring out of the blood on the altar is the main part of the sacrifice (Lev 17:11), and it could not have place apart from the previous shedding of the blood in the slaying. Paul has, perhaps, in mind here, Lk 22:20, "This cup is the new testament in my blood, which is shed for you."
is--Greek, "takes place": comes to pass.
remission--of sins: a favorite expression of Luke, Paul's companion. Properly used of remitting a debt (Mt 6:12; Mt 18:27, Mt 18:32); our sins are debts. On the truth here, compare Lev 5:11-13, an exception because of poverty, confirming the general rule.
9:239:23: Ապա հարկ էր օրինաւորացն՝ այնպիսեօ՛քն սրբել. եւ բո՛ւն իսկ երկնաւորացն՝ առաւե՛լ եւս պատարագօք քան զնոյնս[4788]։ [4788] Ոմանք. Երկնաւորօքն՝ առաւել։
23 Եթէ պէտք էր, որ երկնաւոր բաների օրինակները այսպիսի ծէսերով մաքրուէին, ապա բուն իսկ երկնաւորները պէտք է մաքրուէին դրանցից էլ աւելի լաւ զոհերով.
23 Ուստի հարկ էր որ երկնաւոր բաներուն օրինակները ասոնցմով մաքրուէին. ուրեմն բուն երկնաւորները՝ ասոնցմէ աւելի աղէկ զոհերով։
Ապա հարկ էր [34]օրինաւորացն այնպիսեօքն սրբել. եւ բուն իսկ երկնաւորացն` առաւել եւս պատարագօք քան զնոյնս:

9:23: Ապա հարկ էր օրինաւորացն՝ այնպիսեօ՛քն սրբել. եւ բո՛ւն իսկ երկնաւորացն՝ առաւե՛լ եւս պատարագօք քան զնոյնս[4788]։
[4788] Ոմանք. Երկնաւորօքն՝ առաւել։
23 Եթէ պէտք էր, որ երկնաւոր բաների օրինակները այսպիսի ծէսերով մաքրուէին, ապա բուն իսկ երկնաւորները պէտք է մաքրուէին դրանցից էլ աւելի լաւ զոհերով.
23 Ուստի հարկ էր որ երկնաւոր բաներուն օրինակները ասոնցմով մաքրուէին. ուրեմն բուն երկնաւորները՝ ասոնցմէ աւելի աղէկ զոհերով։
zohrab-1805▾ eastern-1994▾ western am▾
9:2323: Итак образы небесного должны были очищаться сими, самое же небесное лучшими сих жертвами.
9:23  ἀνάγκη οὗν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαι, αὐτὰ δὲ τὰ ἐπουράνια κρείττοσιν θυσίαις παρὰ ταύτας.
9:23. Ἀνάγκη (An-arming-up) οὖν (accordingly) τὰ (to-the-ones) μὲν (indeed) ὑποδείγματα (to-showings-under-to) τῶν (of-the-ones) ἐν (in) τοῖς (unto-the-ones) οὐρανοῖς (unto-skies) τούτοις (unto-the-ones-these) καθαρίζεσθαι, (to-be-cleansed-to,"αὐτὰ (to-them) δὲ (moreover) τὰ (to-the-ones) ἐπουράνια ( to-upon-sky-belonged ) κρείττοσι ( unto-more-superior ) θυσίαις (unto-surgings-unto) παρὰ (beside) ταύτας. (to-the-ones-these)
9:23. necesse est ergo exemplaria quidem caelestium his mundari ipsa autem caelestia melioribus hostiis quam istisIt is necessary therefore that the patterns of heavenly things should be cleansed with these: but the heavenly things themselves with better sacrifices than these.
23. It was necessary therefore that the copies of the things in the heavens should be cleansed with these; but the heavenly things themselves with better sacrifices than these.
therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these:

23: Итак образы небесного должны были очищаться сими, самое же небесное лучшими сих жертвами.
9:23  ἀνάγκη οὗν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαι, αὐτὰ δὲ τὰ ἐπουράνια κρείττοσιν θυσίαις παρὰ ταύτας.
9:23. necesse est ergo exemplaria quidem caelestium his mundari ipsa autem caelestia melioribus hostiis quam istis
It is necessary therefore that the patterns of heavenly things should be cleansed with these: but the heavenly things themselves with better sacrifices than these.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Если образы небесного (все Ветхозаветное, выше перечисленное) требовали очищения Кровью, каковою тогда могла служить только кровь мертвенных животных, прообразовательно указывавшая на Кровь Христову, то само небесное (все Новозаветное, прообразованное Ветхозаветным) требовало и более, так сказать, небесного, более ему соответствующего очищения Кровью Христовою. Св. Златоуст по этому поводу дает следующее замечательное рассуждение: "Как они (т е. ветхозаветные установления) - образы небесных? И что он называет ныне небесным? Не небо ли? Не Ангелов ли? Нет, но наши священнодействия. Наши (священнодействия) на небесах и небесны, хотя совершаются на земле. Так и Ангелы бывают на земле, но называются небесными; и херувимы являлись на земле, но они небесны. Что я говорю: являлись? Они пребывают на земле, как бы в раю, и, однако, при всем том они небесны. И наше житие на небесах есть (Флп 3:20), хотя мы живем здесь. Самим же небесным, т.е. по любомудрию нашему призванным туда. Лучшим сих жертвами. Лучшее называется лучшим по отношению к чему-нибудь хорошему. Следовательно, хороши были и образы небесного. Они не были нехорошими, как образы; иначе было бы нехорошо и то, чего они служат образами".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Priesthood of Christ; The Second Coming of Christ.A. D. 62.
23 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. 24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: 25 Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; 26 For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. 27 And as it is appointed unto men once to die, but after this the judgment: 28 So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

In this last part of the chapter, the apostle goes on to tell us what the Holy Ghost has signified to us by the legal purifications of the patterns of the things in heaven, inferring thence the necessity of better sacrifices to consecrate the heavenly things themselves.

I. The necessity of purifying the patterns of the things in heaven, v. 23. This necessity arises both from the divine appointment, which must always be obeyed, and from the reason of that appointment, which was to preserve a proper resemblance between the things typifying and the things typified. It is observable here that the sanctuary of God on earth is a pattern of heaven, and communion with God in his sanctuary is to his people a heaven upon earth.

II. The necessity that the heavenly things themselves should be purified with better sacrifices than of bulls and goats; the things themselves are better than the patterns, and must therefore be consecrated with better sacrifices. These heavenly things are the privileges of the gospel state, begun in grace, perfected in glory. These must be ratified by a suitable sanction or consecration; and this was the blood of Christ. Now it is very evident that the sacrifice of Christ is infinitely better than those of the law. 1. From the places in which the sacrifices under the law, and that under the gospel, were offered. Those under the law were the holy places made with hands, which are but figures of the true sanctuary, v. 24. Christ's sacrifice, though offered upon earth, was by himself carried up into heaven, and is there presented in a way of daily intercession; for he appears in the presence of God for us. He has gone to heaven, not only to enjoy the rest and receive the honour due to him, but to appear in the presence of God for us, to present our persons and our performances, to answer and rebuke our adversary and accuser, to secure our interest, to perfect all our affairs, and to prepare a place for us. 2. From the sacrifices themselves, v. 26. Those under the law were the lives and blood of other creatures of a different nature from the offerers--the blood of beasts, a thing of small value, and which would have been of none at all in this matter had it not had a typical respect to the blood of Christ; but the sacrifice of Christ was the oblation of himself; he offered his own blood, truly called, by virtue of the hypostatical union, the blood of God; and therefore of infinite value. 3. From the frequent repetition of the legal sacrifices. This showed the imperfection of that law; but it is the honour and perfection of Christ's sacrifice that, being once offered, it was sufficient to all the ends of it; and indeed the contrary would have been absurd, for then he must have been still dying and rising again, and ascending and then again descending and dying; and the great work had been always in fieri--always doing, and always to do, but never finished, which would be as contrary to reason as it is to revelation, and to the dignity of his person: But now once in the end of the world hath he appeared, to put away sin by the sacrifice of himself. The gospel is the last dispensation of the grace of God to men. 4. From the inefficacy of the legal sacrifices, and the efficacy of Christ's sacrifice. The legal sacrifices could not of themselves put away sin, neither procure pardon for it now power against it. Sin would still have lain upon us, and had dominion over us; but Jesus Christ by one sacrifice has made an end of sin, he has destroyed the works of the devil.

III. The apostle illustrates the argument from the appointment of God concerning men (v. 27, 28), and observes something like it in the appointment of God concerning Christ.

1. The appointment of God concerning men contains in it two things:-- (1.) That they must once die, or, at least, undergo a change equivalent to death. It is an awful thing to die, to have the vital knot loosed or cut asunder, all relations here dropped at once, an end put to our probation and preparation state, and to enter into another world. It is a great work, and it is a work that can be but once done, and therefore had need to be well done. This is matter of comfort to the godly, that they shall die well and die but once; but it is matter of terror to the wicked, who die in their sins, that they cannot return again to do that great work better. (2.) It is appointed to men that after death they shall come to judgment, to a particular judgment immediately after death; for the soul returns to God as to its judge, to be determined to its eternal state; and men shall be brought to the general judgment, at the end of the world. This is the unalterable decree of God concerning men--they must die, and they must be judged. It is appointed for them, and it is to be believed and seriously considered by them.

2. The appointment of God concerning Christ, bearing some resemblance to the other. (1.) He must be once offered, to bear the sins of many, of all the Father had given to him, of all who should believe in his name. He was not offered for any sin of his own; he was wounded for our transgressions. God laid on him the iniquity of all his people; and these are many, though not so many as the rest of mankind; yet, when they are all gathered to him, he will be the first-born among many brethren. (2.) It is appointed that Christ shall appear the second time without sin, to the salvation of those who look for him. [1.] He will then appear without sin; at his first appearance, though he had no sin of his own, yet he stood charged with the sins of many; he was the Lamb of God that bore upon him the sins of the world, and then he appeared in the form of sinful flesh; but his second appearance will be without any such charge upon him, he having fully discharged it before, and then his visage shall not be marred, but shall be exceedingly glorious. [2.] This will be to the salvation of all who look for him; he will then perfect their holiness, their happiness; their number shall then be accomplished, and their salvation completed. Observe, It is the distinguishing character of true believers that they are looking for Christ; they look to him by faith; they look for him by hope and holy desires. They look for him in every duty, in every ordinance, in every providence now; and they expect his second coming, and are preparing for it; and though it will be sudden destruction to the rest of the world, who scoff at the report of it, it will be eternal salvation to those who look for it.
Adam Clarke: Commentary on the Bible - 1831
9:23: The patterns of things in the heavens - That is: The tabernacle and all its utensils, services, etc., must be purified by these, viz.: The blood of calves and goats, and the sprinkling of the blood and water with the bunch of hyssop bound about with scarlet wool. These are called patterns, ὑποδειγματα, exemplars, earthly things, which were the representatives of heavenly things. And there is no doubt that every thing in the tabernacle, its parts, divisions, utensils, ministry, etc., as appointed by God, were representations of celestial matters; but how far and in what way we cannot now see.
Purification implies, not only cleansing from defilement, but also dedication or consecration. All the utensils employed in the tabernacle service were thus purified though incapable of any moral pollution.
But the heavenly things themselves -
1. Some think this means heaven itself, which, by receiving the sacrificed body of Christ, which appears in the presence of God for us, may be said to be purified, i.e., set apart for the reception of the souls of those who have found redemption in his blood.
2. Others think the body of Christ is intended, which is the tabernacle in which his Divinity dwelt; and that this might be said to be purified by its own sacrifice, as he is said, Joh 17:19, to sanctify himself; that is, to consecrate himself unto God as a sin-offering for the redemption of man.
3. Others suppose the Church is intended, which he is to present to the Father without spot or wrinkle or any such thing.
4. As the entrance to the holy of holies must be made by the sprinkling of the blood of the sacrifice, and as that holy of holies represented heaven, the apostle's meaning seems to be that there was and could be no entrance to the holiest but through his blood; and therefore, when by a more perfect tabernacle, Heb 9:11, Heb 9:12, he passed into the heavens, not with the blood of bulls and goats, but by his own blood, he thus purified or laid open the entrance to the holiest, by a more valuable sacrifice than those required to open the entrance of the holy of holies. It was necessary, therefore, for God had appointed it so, that the tabernacle and its parts, etc., which were patterns of things in the heavens, should be consecrated and entered with such sacrifices as have already been mentioned; but the heaven of heavens into which Jesus entered, and whither he will bring all his faithful followers, must be propitiated, consecrated, and entered, by the infinitely better sacrifice of his own body and blood. That this is the meaning appears from the following verse.
Albert Barnes: Notes on the Bible - 1834
9:23: The patterns of things in the heavens - The tabernacle and its various utensils; see the notes on Heb 8:5.
Be purified with these - With water and blood, and by these ceremonies.
But the heavenly things themselves - The heavenly tabernacle or sanctuary into which Christ has entered, and where he performs the functions of his ministry. The use of the word "purified" here applied to heaven, does not imply that heaven was before "unholy," but it denotes that it is now made accessible to sinners; or that they may come and worship there in an acceptable manner. The ancient tabernacle was purified or consecrated by the blood of the victims slain, so that people might approach with acceptance and worship; the heavens by purer blood are rendered accessible to the guilty. The necessity for "better sacrifices" in regard to the latter was, that it was designed to make the conscience pure, and because the service in heaven is more holy than any rendered on earth.
With better sacrifices than these - To wit, the sacrifice made by the offering of the Lord Jesus on the cross. This infinitely surpassed in value all that had been offered under the Jewish dispensation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:23: the patterns: Heb 9:9, Heb 9:10, Heb 9:24, Heb 8:5, Heb 10:1; Col 2:17
the heavenly: Heb 9:11, Heb 9:12, Heb 9:14, Heb 9:24, Heb 10:4, Heb 10:10-17; Luk 24:26, Luk 24:46; Joh 14:3; Pe1 1:19-21; Rev 5:9
Geneva 1599
9:23 [It was] therefore necessary that the (o) patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
(o) The counterparts of heavenly things were earthly, and therefore they were to be set forth with earthly things, as with the blood of beasts, wool and hyssop. But under Christ all things are heavenly, and therefore they could not be sanctified with the offering of his living blood.
John Gill
9:23 It was therefore necessary,.... On account of the divine appointment, and that types and antitypes might correspond; and especially it was necessary with respect to the Messiah, the substance and body of all types. So Jonathan ben Uzziel paraphrases the text in Ex 40:9,
"and thou shalt take the anointing oil, and thou shalt anoint the tabernacle, and all that is in it; and thou shall sanctify it, because of the crown of the kingdom of the house of Judah, and the King Messiah, who shall redeem Israel in the latter days.''
Upon his account it was necessary,
that the patterns of things in the heavens should be purified with these; that is, that all the people, and the book of the covenant, and the tabernacle, and its vessels, which were types and patterns of persons and things in Gospel churches, should be purified with blood and water, and with scarlet wool and hyssop.
But the heavenly things themselves, with better sacrifices than these; the sum and substance of the above patterns, shadows, and examples, such as heaven itself; which though not impure in itself, yet some think it, may be said to be purified, because saints are made meet for it, by being purged with the blood of Christ; others observe, that sin reaches to heaven, and provokes God that dwells there; hence atonement for it may be called a purification of heaven: but rather this may be said of it, inasmuch as by the blood of Christ an entrance and preparation is made for the saints into it. Likewise, the human nature of Christ is among these heavenly things; not that it is heavenly, as to the matter and substance of it, but may be so called, because of its wonderful formation; and which has been purified, not from any real internal pollution that was in it, but from what was imputed to it, the sin of his people. Also the whole church, triumphant and militant, may be intended by heavenly things: the Old Testament saints went to heaven before Christ came; and though they were not impure, but were the spirits of just men made perfect, yet their iniquities were purged by the blood and sacrifice of Christ, after they were gone to heaven; see Heb 9:15. The church militant, or believers on earth, may be said to be heavenly, since they are partakers of an heavenly birth and calling; their head is in heaven, and their conversation is there; and they have a right unto it, and are making meet for it; and they are in themselves defiled with sin, and are purified by the blood of Christ, and sanctified by the offering up of his body once for all: to which may be added, that spiritual blessings are heavenly things; they are from heaven, and saints are blessed with them in heavenly places and these come to them through the blood and sacrifice of Christ; yea, the Gospel, which is from heaven, and the doctrines of it, are sealed and confirmed by the blood of Christ: his sacrifice is expressed in the plural number; not that there has been a repetition of it, for it is but one sacrifice, and but once offered up, and will never be reiterated; but to show the excellency of it, being usual with the Jews to use the plural number of things the most excellent; so Christ is called "Wisdoms", Prov 1:20 besides, respect may be had to the many sacrifices under the law, which were types of it, and were answered and fulfilled by it; and to the many persons on whose account it was offered; and to the parts of it, the soul and body of Christ: and this is a better sacrifice than the legal ones, in its own nature and in its use and efficacy to take away sin, and make perfect, which they could not.
John Wesley
9:23 Therefore - That is, it plainly appears from what has been said. It was necessary - According to the appointment of God. That the tabernacle and all its utensils, which were patterns, shadowy representations, of things in heaven, should be purified by these - Sacrifices and sprinklings. But the heavenly things themselves - Our heaven - born spirits: what more this may mean we know not yet. By better sacrifices than these - That is, by a better sacrifice, which is here opposed to all the legal sacrifices, and is expressed plurally, because it includes the signification of them all, and is of so much more eminent virtue.
Robert Jamieson, A. R. Fausset and David Brown
9:23 patterns--"the suggestive representations"; the typical copies (see on Heb 8:5).
things in the heavens--the heavenly tabernacle and the things therein.
purified with these--with the blood of bulls and goats.
heavenly things themselves--the archetypes. Man's sin had introduced an element of disorder into the relations of God and His holy angels in respect to man. The purification removes this element of disorder and changes God's wrath against man in heaven (designed to be the place of God's revealing His grace to men and angels) into a smile of reconciliation. Compare "peace in heaven" (Lk 19:38). "The uncreated heaven of God, though in itself untroubled light, yet needed a purification in so far as the light of love was obscured by the fire of wrath against sinful man" [DELITZSCH in ALFORD]. Contrast Rev_ 12:7-10. Christ's atonement had the effect also of casting Satan out of heaven (Lk 10:18; Jn 12:31, compare Heb 2:14). Christ's body, the true tabernacle (see on Heb 8:2; Heb 9:11), as bearing our imputed sin (2Cor 5:21), was consecrated (Jn 17:17, Jn 17:19) and purified by the shedding of His blood to be the meeting place of God and man.
sacrifices--The plural is used in expressing the general proposition, though strictly referring to the one sacrifice of Christ once for all. Paul implies that His one sacrifice, by its matchless excellency, is equivalent to the Levitical many sacrifices. It, though but one, is manifold in its effects and applicability to many.
9:249:24: Զի ո՛չ եթէ ՚ի ձեռագործ սրբութիւնսն եմուտ Քրիստոս՝ յօրինակս ճշմարտութեանն. այլ ՚ի բո՛ւն իսկ յերկինս, յանդիման լինել երեսացն Աստուծոյ վասն մեր[4789]։ [4789] Ոմանք. Յօրինակս ճմարտութեանցն։
24 քանզի Քրիստոս ոչ թէ ճշմարտութեան օրինակ եղող ձեռակերտ սրբարանը մտաւ, այլ՝ բուն իսկ երկինքը, որպէսզի մեզ համար ներկայանայ Աստծու առաջ:
24 Քանզի Քրիստոս ո՛չ թէ ձեռագործ սրբարանը մտաւ, որ ճշմարտին օրինակն է, հապա բուն երկինքը՝ որպէս զի հիմա մեզի համար Աստուծոյ առջեւ ներկայանայ.
Զի ոչ եթէ ի ձեռագործ սրբութիւնսն եմուտ Քրիստոս` յօրինակս ճշմարտութեանն, այլ ի բուն իսկ յերկինս, [35]յանդիման լինել երեսացն Աստուծոյ վասն մեր:

9:24: Զի ո՛չ եթէ ՚ի ձեռագործ սրբութիւնսն եմուտ Քրիստոս՝ յօրինակս ճշմարտութեանն. այլ ՚ի բո՛ւն իսկ յերկինս, յանդիման լինել երեսացն Աստուծոյ վասն մեր[4789]։
[4789] Ոմանք. Յօրինակս ճմարտութեանցն։
24 քանզի Քրիստոս ոչ թէ ճշմարտութեան օրինակ եղող ձեռակերտ սրբարանը մտաւ, այլ՝ բուն իսկ երկինքը, որպէսզի մեզ համար ներկայանայ Աստծու առաջ:
24 Քանզի Քրիստոս ո՛չ թէ ձեռագործ սրբարանը մտաւ, որ ճշմարտին օրինակն է, հապա բուն երկինքը՝ որպէս զի հիմա մեզի համար Աստուծոյ առջեւ ներկայանայ.
zohrab-1805▾ eastern-1994▾ western am▾
9:2424: Ибо Христос вошел не в рукотворенное святилище, по образу истинного [устроенное], но в самое небо, чтобы предстать ныне за нас пред лице Божие,
9:24  οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ᾽ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῶ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν·
9:24. οὐ (Not) γὰρ (therefore) εἰς (into) χειροποίητα ( to-hand-doable ) εἰσῆλθεν (it-had-came-into) ἅγια ( to-hallow-belonged ,"Χριστός, (Anointed," ἀντίτυπα ( to-ever-a-one-impressioned ) τῶν (of-the-ones) ἀληθινῶν , ( of-un-secluded-belonged-to ,"ἀλλ' (other) εἰς (into) αὐτὸν (to-it) τὸν (to-the-one) οὐρανόν, (to-a-sky,"νῦν (now) ἐμφανισθῆναι (to-have-been-manifested-in-to) τῷ (unto-the-one) προσώπῳ (unto-looked-toward) τοῦ (of-the-one) θεοῦ (of-a-Deity) ὑπὲρ (over) ἡμῶν: (of-us)
9:24. non enim in manufactis sanctis Iesus introiit exemplaria verorum sed in ipsum caelum ut appareat nunc vultui Dei pro nobisFor Jesus is not entered into the Holies made with hands, the patterns of the true: but into Heaven itself, that he may appear now in the presence of God for us.
24. For Christ entered not into a holy place made with hands, like in pattern to the true; but into heaven itself, now to appear before the face of God for us:
For Christ is not entered into the holy places made with hands, [which are] the figures of the true; but into heaven itself, now to appear in the presence of God for us:

24: Ибо Христос вошел не в рукотворенное святилище, по образу истинного [устроенное], но в самое небо, чтобы предстать ныне за нас пред лице Божие,
9:24  οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ᾽ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῶ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν·
9:24. non enim in manufactis sanctis Iesus introiit exemplaria verorum sed in ipsum caelum ut appareat nunc vultui Dei pro nobis
For Jesus is not entered into the Holies made with hands, the patterns of the true: but into Heaven itself, that he may appear now in the presence of God for us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: "Что сделал (апостол) касательно жертв, то же делает и здесь. Как им он противопоставил смерть Христову, так здесь храму противопоставляет целое небо. Но не в этом только показывает различие, а и в том, что наш священник ближе к Богу, да явится, прибавляет он, лицу Божию за нас... Очевидно, что все это говорится о плоти Его" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
9:24: Christ is not entered into the holy places made with hands - He is not gone into the holy of holies of the tabernacle or temple, as the Jewish high priest does once in the year with the blood of the victim, to sprinkle it before the mercy-seat there; but into heaven itself, which he has thus opened to all believers, having made the propitiatory offering by which both he and those whom he represents are entitled to enter and enjoy eternal blessedness. And hence we may consider that Christ, appearing in his crucified body before the throne, is a real offering of himself to the Divine justice in behalf of man; and that there he continues in the constant act of being offered, so that every penitent and believer, coming unto God through him, find him their ever ready and available sacrifice, officiating as the High Priest of mankind in the presence of God.
Albert Barnes: Notes on the Bible - 1834
9:24: For Christ is not entered into the holy places made with hands - Into the temple or tabernacle. The Jewish high priest alone entered into the most holy place; and the other priests into the holy place. Jesus, being of the tribe of Judah, and not of Levi, never entered the temple proper. He had access only to the courts of the temple, in the same way as any other Jew had; see the notes on Mat 21:12. He has entered into the true temple - heaven - of which the earthly tabernacle was the type.
Which are the figures of the true - Literally, "the antitypes" - ἀντίτυπα antitupa. The word properly means what is formed after a model, pattern, or type; and then what corresponds to something or answers to it. The idea here is, that the "type" or "fashion" - the "true" figure or form - was shown to Moses in the Mount, and then the tabernacle was made after that model, or corresponded to it. The "true original" figure is heaven itself; the tabernacle was an antitype of that - or was so formed as in some sense to correspond to it. That is, it corresponded in regard to the matters under consideration - the most holy place denoted heaven; the mercy-seat and the shekinah were symbols of the presence of God, and of the fact that he shows mercy in heaven; the entrance of the high priest was emblematical of the entrance of the Redeemer into heaven; the sprinkling of the blood there was a type of what the Redeemer would do in heaven.
Now to appear in the presence of God for us - As the Jewish high priest appeared before the shekinah, the symbol of the divine presence in the tabernacle, so Christ appears before God himself in our behalf in heaven. He has gone to plead for our salvation; to present the merits of his blood as a permanent reason why we should be saved; Rom 8:34 note; Heb 7:25 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:24: the holy: Heb 9:11; Mar 14:58; Joh 2:19-21
the figures: Heb 9:9, Heb 9:23, Heb 8:2
but: Heb 1:3, Heb 6:20, Heb 7:26, Heb 8:2, Heb 8:5, Heb 12:2; Psa 68:18; Mar 16:19; Luk 24:51; Joh 6:62; Joh 16:28; Act 1:9-11, Act 3:21; Eph 1:20-22, Eph 4:8-11; Col 3:2; Pe1 3:22
appear: Heb 7:25; Exo 28:12, Exo 28:29; Zac 3:1; Rom 8:33; Jo1 2:1, Jo1 2:2; Rev 8:3
Geneva 1599
9:24 (13) For Christ is not entered into the holy places made with hands, [which are] the figures of the true; but into heaven itself, now to appear in the presence of God for us:
(13) Another twofold comparison: the Levitical high priest entered into the sanctuary, which was made indeed by the commandment of God, but yet with men's hands, that it might be a pattern of another more excellent, that is, of the heavenly place, but Christ entered into heaven itself. Again he appeared before the ark, but Christ before God the Father himself.
John Gill
9:24 For Christ is not entered into the holy places made with hands,.... The most holy place in the tabernacle of Moses, or in the temple built by Solomon, and rebuilt by Zerubbabel, and repaired by Herod,
which are the figures of the true; that is, the most holy place in the tabernacle and temple, was a figure of the truth of that type; see Heb 9:9 as follows. Josephus (m) suggests the same, when speaking of the most holy place; he says, that it was inaccessible to the priests, that it might be as heaven to God.
But into heaven itself; not the visible heavens, the airy and starry ones, through which he passed, but the third heaven, the habitation of God, angels, and glorified saints: this shows that heaven is a place; that Christ, as man, was out of it when on earth; and that at his ascension he entered into it, having done the work he came about, and that with acceptance: the end of his entrance was
now to appear in the presence of God for us; Christ, as God, was always in his presence, from everlasting; as Mediator, he was with him in the council of peace; while he was here on earth his Father was with him, he was not alone; but now in his human nature he is at his right hand, where he appears before him, as a favourite before his Prince, on the behalf of another, or as an advocate on the behalf of his client: Christ appears in the court of heaven for his elect, by representing their persons; by presenting himself, his blood, sacrifice, and righteousness, before God on their account; by introducing them into the presence of God, and offering up their prayers with the incense of his mediation; by presenting them to himself, and to his Father, and obtaining every blessing for them. And this he does "now", since his entrance; not that he did not appear before God for the saints of the Old Testament, for he was the angel of God's presence then, though he did not appear then in the manner he does now, as the Lamb in the midst of the throne, as if it had been slain; but it denotes the continuance and perpetuity of his appearance for his people; he is ever interceding for them.
(m) Antiqu. l. 3. c. 5. sect. 4. & c. 7. sect. 8.
John Wesley
9:24 For Christ did not enter into the holy place made with hands - He never went into the holy of holies at Jerusalem, the figure of the true tabernacle in heaven, Heb 8:2. But into heaven itself, to appear in the presence of God for us - As our glorious high priest and powerful intercessor.
Robert Jamieson, A. R. Fausset and David Brown
9:24 Resumption more fully of the thought, "He entered in once into the holy place," Heb 9:12. He has in Heb 9:13-14, expanded the words "by his own blood," Heb 9:12; and in Heb 9:15-23, he has enlarged on "an High Priest of good things to come."
not . . . into . . . holy places made with hands--as was the Holy of Holies in the earthly tabernacle (see on Heb 9:11).
figures--copies "of the true" holiest place, heaven, the original archetype (Heb 8:5).
into heaven itself--the immediate presence of the invisible God beyond all the created heavens, through which latter Jesus passed (see on Heb 4:14; Ti1 6:16).
now--ever since His ascension in the present economy (compare Heb 9:26).
to appear--To PRESENT HIMSELF; Greek, "to be made to appear." Mere man may have a vision through a medium, or veil, as Moses had (Ex 33:18, Ex 33:20-23). Christ alone beholds the Father without a veil, and is His perfect image. Through seeing HIM only can we see the Father.
in the presence of God--Greek, "to the face of God." The saints shall hereafter see God's face in Christ (Rev_ 22:4): the earnest of which is now given (2Cor 3:18). Aaron, the Levitical high priest for the people, stood before the ark and only saw the cloud, the symbol of God's glory (Ex 28:30).
for us--in our behalf as our Advocate and Intercessor (Heb 7:25; Rom 8:34; 1Jn 2:1). "It is enough that Jesus should show Himself for us to the Father: the sight of Jesus satisfied God in our behalf. He brings before the face of God no offering which has exhausted itself, and, as only sufficing for a time, needs renewal; but He himself is in person, by virtue of the eternal Spirit, that is, the imperishable life of His person, now and for ever freed from death, our eternally present offering before God" [DELITZSCH in ALFORD].
9:259:25: Ո՛չ զի բազում անգամ մատուցանիցէ զանձն պատարագ՝ որպէս քահանայապետն որ մտանէր ՚ի սրբութիւն սրբութեանցն ամի ամի արեա՛մբ օտարաւ[4790]. [4790] Ոմանք. ՚Ի սրբութիւնս սրբութեանց... արեամբն օտա՛՛։
25 Ոչ թէ նրա համար, որ շատ անգամ ինքն իրե՛ն պատարագ մատուցի, ինչպէս քահանայապետը, որ Սրբութիւնների Սրբութիւնն էր մտնում ամէն տարի իրը չեղած արիւնով.
25 Ո՛չ թէ՝ որպէս զի շատ անգամ իր անձը պատարագ մատուցանէ, ինչպէս քահանայապետը՝ որ ամէն տարի սրբարանը կը մտնէ իրը չեղած արիւնով.
Ոչ զի բազում անգամ մատուցանիցէ զանձն [36]պատարագ` որպէս քահանայապետն որ մտանէր [37]ի սրբութիւն սրբութեանցն`` ամի ամի արեամբ օտարաւ:

9:25: Ո՛չ զի բազում անգամ մատուցանիցէ զանձն պատարագ՝ որպէս քահանայապետն որ մտանէր ՚ի սրբութիւն սրբութեանցն ամի ամի արեա՛մբ օտարաւ[4790].
[4790] Ոմանք. ՚Ի սրբութիւնս սրբութեանց... արեամբն օտա՛՛։
25 Ոչ թէ նրա համար, որ շատ անգամ ինքն իրե՛ն պատարագ մատուցի, ինչպէս քահանայապետը, որ Սրբութիւնների Սրբութիւնն էր մտնում ամէն տարի իրը չեղած արիւնով.
25 Ո՛չ թէ՝ որպէս զի շատ անգամ իր անձը պատարագ մատուցանէ, ինչպէս քահանայապետը՝ որ ամէն տարի սրբարանը կը մտնէ իրը չեղած արիւնով.
zohrab-1805▾ eastern-1994▾ western am▾
9:2525: и не для того, чтобы многократно приносить Себя, как первосвященник входит во святилище каждогодно с чужою кровью;
9:25  οὐδ᾽ ἵνα πολλάκις προσφέρῃ ἑαυτόν, ὥσπερ ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατ᾽ ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ,
9:25. οὐδ' (not-moreover) ἵνα (so) πολλάκις (much-oft) προσφέρῃ (it-might-bear-toward) ἑαυτόν, (to-self,"ὥσπερ (as-very) ὁ (the-one) ἀρχιερεὺς (a-first-sacreder-of) εἰσέρχεται ( it-cometh-into ) εἰς (into) τὰ (to-the-ones) ἅγια ( to-hallow-belonged ) κατ' (down) ἐνιαυτὸν (to-a-being-in-unto-it) ἐν (in) αἵματι (unto-a-blood) ἀλλοτρίῳ, (unto-other-belonged,"
9:25. neque ut saepe offerat semet ipsum quemadmodum pontifex intrat in sancta per singulos annos in sanguine alienoNor yet that he should offer himself often, as the high priest entereth into the Holies every year with the blood of others:
25. nor yet that he should offer himself often; as the high priest entereth into the holy place year by year with blood not his own;
Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others:

25: и не для того, чтобы многократно приносить Себя, как первосвященник входит во святилище каждогодно с чужою кровью;
9:25  οὐδ᾽ ἵνα πολλάκις προσφέρῃ ἑαυτόν, ὥσπερ ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατ᾽ ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ,
9:25. neque ut saepe offerat semet ipsum quemadmodum pontifex intrat in sancta per singulos annos in sanguine alieno
Nor yet that he should offer himself often, as the high priest entereth into the Holies every year with the blood of others:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: "Видишь ли, сколько противоположений? Многократно - однажды, с кровью чужою - со Своею. Великое различие! Христос Сам - и жертва, и священник" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
9:25: Nor yet that he should offer himself often - The sacrifice of Christ is not like that of the Jewish high priest; his must be offered every year, Christ has offered himself once for all: and this sacrificial act has ever the same efficacy, his crucified body being still a powerful and infinitely meritorious sacrifice before the throne.
Albert Barnes: Notes on the Bible - 1834
9:25: Nor yet that he should offer himself often - The Jewish high priest entered the most holy place with blood once every year. In this respect the offering made by Christ, and the work which he performed, differed from that of the Jewish high priest. It was not needful that he should enter the holy place but once. Having entered there, he permanently remains there.
With the blood of others - That is, with the blood of calves, and goats. This is a second point in which the work of Christ differs from that of the Jewish high priest. Christ entered there with his own blood; notes on Heb 9:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:25: offer: Heb 9:7, Heb 9:14, Heb 9:26, Heb 10:10
as: Heb 9:12; Exo 30:10; Lev. 16:2-34
Geneva 1599
9:25 (14) Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;
(14) Another double comparison: the Levitical high priest offered other blood, but Christ offered his own: he every year once repeated his offering: Christ offering himself but once, abolished sin altogether, both of the former ages and of the ages to come.
John Gill
9:25 Nor yet that he should offer himself often,.... Or at all again; which shows the perfection of his sacrifice, for justice was satisfied, the law fulfilled, sin done away, and complete salvation obtained at once; which lies against the errors of the Socinians, who say he offers himself now in heaven; and of the Papists, who pretend to offer the body of Christ daily in their mass:
as the high priest entereth into the holy place every year with blood of others; not his own, nor other men's, but the blood of goats and calves; but Christ entered into heaven with his own blood, he having been altar, priest, and sacrifice: the high priest went into the most holy place every year, but Christ has entered into heaven once for all, where he sits down and continues, having done his work effectually.
Robert Jamieson, A. R. Fausset and David Brown
9:25 As in Heb 9:24, Paul said, it was not into the typical, but the true sanctuary, that Christ is entered; so now he says, that His sacrifice needs not, as the Levitical sacrifices did, to be repeated. Construe, "Nor yet did He enter for this purpose that He may offer Himself often," that is, "present Himself in the presence of God, as the high priest does (Paul uses the present tense, as the legal service was then existing), year by year, on the day of atonement, entering the Holy of Holies.
with--literally, "in."
blood of others--not his own, as Christ did.
9:269:26: ապա թէ ոչ՝ պարտ էր նմա բազում անգամ չարչարել իսկզբանէ աշխարհի. բայց արդ՝ աւասիկ, մի՛ անգամ ՚ի կատարած յաւիտեանց՝ յանարգութիւն մեղաց իւրո՛վ պատարագաւն յայտնեալ է[4791]։ [4791] Ոմանք. Պարտ իսկ էր նմա... ՚ի կատարած յաւիտենական... մեղաց միով պատարագաւն յայտ՛՛։ Ոսկան. Պատարագաւն յայտնեցաւ։ Եւ զոր՛՛։
26 այլապէս նա բազում անգամ պէտք է չարչարուէր աշխարհի սկզբից ի վեր: Բայց այժմ, դարերի վախճանին, նա մէկ անգամ ընդմիշտ յայտնուեց՝ իր անձի պատարագումով մեղքը ջնջելու համար:
26 Ապա թէ ոչ՝ պէտք է ինք աշխարհի սկիզբէն ի վեր շատ անգամ չարչարուէր. բայց հիմա մէկ անգամ դարեր անցնելէ վերջը՝ իր անձին պատարագովը յայտնուեցաւ՝ մեղքը մէկդի ձգելու համար։
ապա թէ ոչ` պարտ էր նմա բազում անգամ չարչարել ի սկզբանէ աշխարհի. բայց արդ աւասիկ մի անգամ ի կատարած յաւիտեանց յանարգութիւն մեղաց իւրով պատարագաւն յայտնեալ է:

9:26: ապա թէ ոչ՝ պարտ էր նմա բազում անգամ չարչարել իսկզբանէ աշխարհի. բայց արդ՝ աւասիկ, մի՛ անգամ ՚ի կատարած յաւիտեանց՝ յանարգութիւն մեղաց իւրո՛վ պատարագաւն յայտնեալ է[4791]։
[4791] Ոմանք. Պարտ իսկ էր նմա... ՚ի կատարած յաւիտենական... մեղաց միով պատարագաւն յայտ՛՛։ Ոսկան. Պատարագաւն յայտնեցաւ։ Եւ զոր՛՛։
26 այլապէս նա բազում անգամ պէտք է չարչարուէր աշխարհի սկզբից ի վեր: Բայց այժմ, դարերի վախճանին, նա մէկ անգամ ընդմիշտ յայտնուեց՝ իր անձի պատարագումով մեղքը ջնջելու համար:
26 Ապա թէ ոչ՝ պէտք է ինք աշխարհի սկիզբէն ի վեր շատ անգամ չարչարուէր. բայց հիմա մէկ անգամ դարեր անցնելէ վերջը՝ իր անձին պատարագովը յայտնուեցաւ՝ մեղքը մէկդի ձգելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
9:2626: иначе надлежало бы Ему многократно страдать от начала мира; Он же однажды, к концу веков, явился для уничтожения греха жертвою Своею.
9:26  ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου· νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν [τῆς] ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται.
9:26. ἐπεὶ (upon-if) ἔδει (it-was-binding) αὐτὸν (to-it) πολλάκις (much-oft) παθεῖν (to-have-had-experienced) ἀπὸ (off) καταβολῆς (of-a-casting-down) κόσμου: (of-a-configuration) νυνὶ (unto-now) δὲ (moreover) ἅπαξ (to-once) ἐπὶ (upon) συντελείᾳ (unto-a-finishing-together-of) τῶν (of-the-ones) αἰώνων (of-ages) εἰς (into) ἀθέτησιν (to-an-un-placing) τῆς (of-the-one) ἁμαρτίας (of-an-un-adjusting-along-unto) διὰ (through) τῆς (of-the-one) θυσίας (of-a-surging-unto) αὐτοῦ (of-it) πεφανέρωται. (it-had-come-to-be-en-manifested)
9:26. alioquin oportebat eum frequenter pati ab origine mundi nunc autem semel in consummatione saeculorum ad destitutionem peccati per hostiam suam apparuitFor then he ought to have suffered often from the beginning of the world. But now once, at the end of ages, he hath appeared for the destruction of sin by the sacrifice of himself.
26. else must he often have suffered since the foundation of the world: but now once at the end of the ages hath he been manifested to put away sin by the sacrifice of himself.
For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself:

26: иначе надлежало бы Ему многократно страдать от начала мира; Он же однажды, к концу веков, явился для уничтожения греха жертвою Своею.
9:26  ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου· νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν [τῆς] ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται.
9:26. alioquin oportebat eum frequenter pati ab origine mundi nunc autem semel in consummatione saeculorum ad destitutionem peccati per hostiam suam apparuit
For then he ought to have suffered often from the beginning of the world. But now once, at the end of ages, he hath appeared for the destruction of sin by the sacrifice of himself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: "Здесь апостол открывает некоторый догмат: если бы, говорит, Ему надлежало многократно приносить жертвы, то надлежало бы многократно и распинаться. Ныне же единого в кончину веков. Почему в кончину веков? После множества грехов; если бы все это произошло вначале и никто не уверовал бы, то дело домостроительства осталось бы бесполезным... Когда же с течением времени явилось множество грехов, тогда благовременно Он и явился..." (Злат.).
Adam Clarke: Commentary on the Bible - 1831
9:26: For then must he often have suffered - In the counsel of God, Christ was considered the Lamb slain from the foundation of the world, Rev 13:8, so that all believers before his advent were equally interested in his sacrificial death with those who have lived since his coming. Humanly speaking, the virtue of the annual atonement could not last long, and must be repeated; Christ's sacrifice is ever the same; his life's blood is still considered as in the act of being continually poured out. See Rev 5:6.
The end of the world - The conclusion of the Jewish dispensation, the Christian dispensation being that which shall continue till the end of time.
To put away sin - Εις αθετησιν ἁμαρτιας· To abolish the sin-offerings; i.e. to put an end to the Mosaic economy by his one offering of himself. It is certain that, after Christ had offered himself, the typical sin-offerings of the law ceased; and this was expressly foretold by the Prophet Daniel, Dan 9:24. Some think that the expression should be applied to the putting away the guilt, power, and being of sin from the souls of believers.
Albert Barnes: Notes on the Bible - 1834
9:26: For then must he often have suffered - That is, if his blood had no more efficacy than what the Jewish high priest offered, and which was so often repeated, it would have been necessary that Christ should have often died.
But now once - Once for all; once in the sense that it is not to be repeated again - ἅπαξ hapax.
In the end of the world - In the last dispensation or economy; that under which the affairs of the world will be wound up; see the phrase fully explained in Heb 1:2 note, and Act 2:17 note; Co1 10:11, and Isa 2:2.
Hath he appeared - He has been manifested in human form.
To put away sin -
(1) To remove the punishment due to sin, or to provide a way of pardon; and,
(2) to remove the stain of sin from the soul; see the notes on Heb 9:14.
By the sacrifice of himself - see the notes on Heb 1:3; Heb 2:14; Heb 7:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:26: the foundation: Mat 25:34; Joh 17:24; Pe1 1:20; Rev 13:8, Rev 17:8
in: Heb 1:2; Isa 2:2; Dan 10:14; Mic 4:1; Co1 10:11; Gal 4:1; Eph 1:10; Pe1 1:20
he appeared: Heb 9:12, Heb 7:27, Heb 10:4, Heb 10:10; Lev 16:21, Lev 16:22; Sa2 12:13, Sa2 24:10; Job 7:21; Dan 9:24; Joh 1:29; Pe1 2:24, Pe1 3:18; Jo1 3:5
the sacrifice: Heb 9:14, Heb 10:12, Heb 10:26; Eph 5:2; Tit 2:14
Geneva 1599
9:26 (15) For then must he often have suffered since the foundation of the world: but now once in the (p) end of the world hath he appeared to put away (q) sin by the sacrifice of himself.
(15) An argument to prove that Christ's offering should not be repeated: seeing that sins were to be purged from the beginning of the world, and it is proved that sins cannot be purged, but by the blood of Christ: he would have needed to have died repeatedly, since the beginning of the world. But a man can die only once: therefore Christ's sacrifice which was once done in the later days, neither could nor can be repeated. Seeing that it is so, surely the power of it extends both to sins that were before, and to sins that are after his coming.
(p) In the later days.
(q) That whole root of sin.
John Gill
9:26 For then must he often have suffered since the foundation of the world,.... For if it was necessary that he should often offer up himself now, which is the same as to suffer, since the sacrifice of himself, the same was necessary before; seeing sin was in the world from the beginning, and the saints from the foundation of the world had their sins expiated by the sacrifice of Christ; but the truth is, Christ's sufferings were but once, though the virtue of them is always, both before and after; nor can he suffer more, or again, because of his power over death and the grave, and because he has effectually obtained what he suffered for:
but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself; this is to be understood, not of his appearance in heaven, of which mention is made in Heb 9:24 but of his incarnation on earth, called an appearance; not as though his human nature was a mere phantom or apparition, for it was a real thing; or as if he was then manifested to be what he really was before; for before his incarnation he was not truly and actually man; but this is said with respect to the manifestation of his invisible deity; or of him as the Son of God in human nature; and in regard to the types of the old law, under which he was hid; and with respect to the prophecies of his coming; and it designs the same thing with his descent from heaven, and coming into this world, in which he appeared in fashion as a man, as a mean man, as an afflicted one; yea, he looked like a sinful man, bearing the infirmities and sins of his people; his appearance was but to a very few, and for a little time; and the time of it was, "in the end of the world"; the same with the last days; the last age of the world; the end of the Jewish economy; at the close of their civil and ecclesiastical state, according to Hab 2:3 & so the Jews expect their Messiah , "at the end of days" (n): and this appearance was but "once"; there were many appearances of him in an human form, under the Old Testament dispensation; and there were many after his resurrection; but this is said to be but once, in opposition to the many types and sacrifices under the law, and agrees with his one oblation, and once suffering: the end of his appearance was, to put away sin; the filth of it, by his blood; the guilt of it, by his atoning sacrifice; and the punishment of it, by his sufferings and death, the penalty of the law; and in consequence of all this, the dominion of it by the power of his grace, and the very being of it hereafter: and this putting it away is signified by his bearing, carrying, and taking it away; by removing it as far as the east is from the west; by finishing and making an end of it; by crucifying the old man, destroying the body of sin, and by an utter disannulling and abolishing it, as a debt, and as a law; and all this is done by the sacrifice of himself; by the offering up of his body and soul an offering for sin; as in Heb 9:14.
(n) Seder Tephillot, Ed. Amstelod. fol. 2. 1.
John Wesley
9:26 For then he must often have suffered from the foundation of the world - This supposes, That by suffering once he atoned for all the sins which had been committed from the foundation of the world. That he could not have atoned for them without suffering. At the consummation of the ages - The sacrifice of Christ divides the whole age or duration of the world into two parts, and extends its virtue backward and forward, from this middle point wherein they meet to abolish both the guilt and power of sin.
Robert Jamieson, A. R. Fausset and David Brown
9:26 then--in that case.
must . . . have suffered--rather as Greek, "It would have been necessary for Him often to suffer." In order to "offer" (Heb 9:25), or present Himself often before God in the heavenly holiest place, like the legal high priests making fresh renewals of this high priestly function. He would have had, and would have often to suffer. His oblation of Himself before God was once for all (that is, the bringing in of His blood into the heavenly Holy of Holies), and therefore the preliminary suffering was once for all.
since the foundation of the world--The continued sins of men, from their first creation, would entail a continual suffering on earth, and consequent oblation of His blood in the heavenly holiest place, since the foundation of the world, if the one oblation "in the fulness of time" were not sufficient. PHILO [The Creation of the World, p. 637], shows that the high priest of the Hebrews offered sacrifices for the whole human race. "If there had been greater efficacy in the repetition of the oblation, Christ necessarily would not have been so long promised, but would have been sent immediately after the foundation of the world to suffer, and offer Himself at successive periods" [GROTIUS].
now--as the case is,
once--for all; without need of renewal. Rome's fiction of an UNBLOODY sacrifice in the mass, contradicts her assertion that the blood of Christ is present in the wine; and also confutes her assertion that the mass is propitiatory; for, if unbloody, it cannot be propitiatory; for without shedding of blood there is no remission (Heb 9:22). Moreover, the expression "once" for all here, and in Heb 9:28, and Heb 10:10, Heb 10:12, proves the falsity of her view that there is a continually repeated offering of Christ in the Eucharist or mass. The offering of Christ was a thing once done that it might be thought of for ever (compare Note, see on Heb 10:12).
in the end of the world--Greek, "at the consummation of the ages"; the winding up of all the previous ages from the foundation of the world; to be followed by a new age (Heb 1:1-2). The last age, beyond which no further age is to be expected before Christ's speedy second coming, which is the complement of the first coming; literally, "the ends of the ages"; Mt 28:20 is literally, "the consummation of the age," or world (singular; not as here, plural, ages). Compare "the fulness of times," Eph 1:10.
appeared--Greek, "been manifested" on earth (Ti1 3:16; 1Pet 1:20). English Version has confounded three distinct Greek verbs, by translating all alike, Heb 9:24, Heb 9:26, Heb 9:28, "appear." But, in Heb 9:24, it is "to present Himself," namely, before God in the heavenly sanctuary; in Heb 9:26, "been manifested" on earth: in Heb 9:28, "shall be seen" by all, and especially believers.
put away--abolish; doing away sin's power as well by delivering men from its guilt and penalty, so that it should be powerless to condemn men, as also from its yoke, so that they shall at last sin no more.
sin--singular number; all the sins of men of every age are regarded as one mass laid on Christ. He hath not only droned for all actual sins, but destroyed sin itself. Jn 1:29, "Behold the Lamb of God that taketh away the sin (not merely the sins: singular, not plural) of the world."
by the sacrifice of himself--Greek, "by (through) His own sacrifice"; not by "blood of others" (Heb 9:25). ALFORD loses this contrast in translating, "by His sacrifice."
9:279:27: Եւ զոր օրինակ կայ մնայ մարդկան մի՛ անգամ մեռանել եւ յետ այնորիկ դատաստան.
27 Եւ ինչպէս որ մարդկանց սահմանուած է մէ՛կ անգամ մեռնել եւ այնուհետեւ՝ դատաստան,
27 Եւ ինչպէս մարդոց սահմանուած է մէկ անգամ մեռնիլ ու անկէ ետքը դատաստան,
Եւ զոր օրինակ կայ մնայ մարդկան մի անգամ մեռանել եւ յետ այնորիկ դատաստան:

9:27: Եւ զոր օրինակ կայ մնայ մարդկան մի՛ անգամ մեռանել եւ յետ այնորիկ դատաստան.
27 Եւ ինչպէս որ մարդկանց սահմանուած է մէ՛կ անգամ մեռնել եւ այնուհետեւ՝ դատաստան,
27 Եւ ինչպէս մարդոց սահմանուած է մէկ անգամ մեռնիլ ու անկէ ետքը դատաստան,
zohrab-1805▾ eastern-1994▾ western am▾
9:2727: И как человекам положено однажды умереть, а потом суд,
9:27  καὶ καθ᾽ ὅσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσις,
9:27. καὶ (And) καθ' (down) ὅσον (to-which-a-which) ἀπόκειται ( it-situateth-off ) τοῖς (unto-the-ones) ἀνθρώποις (unto-mankinds) ἅπαξ (to-once) ἀποθανεῖν, (to-have-had-died-off,"μετὰ (with) δὲ (moreover) τοῦτο (to-the-one-this) κρίσις, (a-separating,"
9:27. et quemadmodum statutum est hominibus semel mori post hoc autem iudiciumAnd as it is appointed unto men once to die, and after this the judgment:
27. And inasmuch as it is appointed unto men once to die, and after this judgment;
And as it is appointed unto men once to die, but after this the judgment:

27: И как человекам положено однажды умереть, а потом суд,
9:27  καὶ καθ᾽ ὅσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσις,
9:27. et quemadmodum statutum est hominibus semel mori post hoc autem iudicium
And as it is appointed unto men once to die, and after this the judgment:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: "Доказав, что не надлежало умирать многократно, апостол показывает теперь и то, почему Он умер однажды. Лежит, говорит, человеком единого умрет. Итак, Он умер однажды за всех людей" - (Злат.). Правда, мы и теперь умираем прежнею смертью, но умирая, не остаемся в ней (смерти), а это не значит умирать. Власть смерти и истинная смерть есть та, когда умерший уже не имеет возможности возвратиться к жизни; если же после смерти он оживет, и притом лучшею жизнью, то это не смерть, а успение. Смерть могла удержать у себя всех; потому Христос и умер, чтобы освободить нас.
Adam Clarke: Commentary on the Bible - 1831
9:27: As it is appointed - Αποκειται· It is laid before them by the Divine decree: Dust thou art, and unto dust thou shalt return. Unto men generally, during the course of the present world, not all men as some falsely quote; for Enoch and Elijah have not died, and those that shall be alive at the day of judgment shall not die, but be changed.
But after this the judgment - They shall die but once, and be judged but once, therefore there is no metempsychosis, no transmigration from body to body; judgment succeeds to dying; and as they shall be judged but once, they can die but once.
Albert Barnes: Notes on the Bible - 1834
9:27: And as it is appointed unto men once to die - Or, "since it is appointed unto men to die once only." The object of this is to illustrate the fact that Christ died but once for sin, and that is done by showing that the most important events pertaining to man occur but once. Thus, it is with "death." That does not, and cannot occur many times. It is the great law of our being that people die only once, and hence, the same thing was to be expected to occur in regard to him who made the atonement. It could not be supposed that this great law pertaining to man would be departed from in the case of him who died to make the atonement, and that he would repeatedly undergo the pains of death. The same thing was true in regard to the "judgment." Man is to he judged once, and but once. The decision is to be final, and is not to be repeated. In like manner there was a fitness that the great Redeemer should die "but once," and that his death should, without being repeated, determine the destiny of man. There was a remarkable "oneness" in the great events which most affected people; and neither death, the judgment, nor the atonement could be repeated. In regard to the declaration here that "it is appointed unto men once to die," we may observe:
(1) that death is the result of "appointment;" Gen 3:19. It is not the effect of chance, or haphazard. It is not a "debt of nature." It is not the condition to which man was subject by the laws of his creation. It is not to be accounted for by the mere principles of physiology. God could as well have made the heart to play foRev_er as for 50 years. Death is no more the regular result of physical laws than the guillotine and the gallows are. It is in all cases the result of "intelligent appointment," and for "an adequate cause."
(2) that cause, or the reason of that appointment, is sin; notes, Rom 6:23. This is the adequate cause; this explains the whole of it. Holy beings do not die. There is not the slightest proof that an angel in heaven has died, or that any perfectly holy being has ever died except the Lord Jesus. In every death, then, we have a demonstration that the race is guilty; in each case of mortality we have an affecting memento that we are individually transgressors.
(3) death occurs but "once" in this world. It cannot be repeated if we should desire to have it repeated. Whatever truths or facts then pertain to death; whatever lessons it is calculated to convey, pertain to it as an event which is not to occur again. That which is to occur but once in an eternity of existence acquires, from that very fact, if there were no other circumstances, an immense importance. What is to be done but, "once," we should wish to be done well. We should make all proper preparation for it; we should regard it with singular interest. If preparation is to be made for it, we should make all which we expect "ever" to make. A man who is to cross the ocean but "once;" to go away from his home never to return, should make the right kind of preparation. He cannot come back to take what he has forgotten; to arrange what he has neglected; to give counsel which he has failed to do; to ask forgiveness for offences for which he has neglected to seek pardon. And so of death. A man who dies, dies but once. He cannot come back again to make preparation if he has neglected it; to repair the evils which he has caused by a wicked life; or to implore pardon for sins for which he had failed to ask forgiveness. Whatever is "to be done" with reference to death, is to be done "once for all" before he dies.
(4) death occurs to all. "It is appointed unto men" - to the race. It is not an appointment for one, but for all. No one is appointed by name to die; and not an individual is designated as one who shall escape. No exception is made in favour of youth, beauty, or blood; no rank or station is exempt; no merit, no virtue, no patriotism, no talent, can purchase freedom from it. In every other sentence which goes out against people there may be "some" hope of reprieve. Here there is none. We cannot meet an individual who is not "under sentence of death." It is not only the poor wretch in the dungeon doomed to the gallows who is to die, it is the rich man in his palace; the frivolous trifler in the assembly room; the friend that we embrace and love; and she whom we meet in the crowded saloon of fashion with all the graces of accomplishment and adorning. Each one of these is just as much under sentence of death as the poor wretch in the cell, and the execution on any one of them may occur before his. It is too for substantially the same cause, and is as really deserved. It is for "sin" that all are doomed to death, and the "fact" that we must die should be a constant remembrancer of our guilt.
(5) as death is to occur to us but once, there is a cheering interest in the reflection that when it is passed it is passed "foRev_er." The dying pang, the chill, the cold sweat, are not to be repeated. Death is not to approach us often - he is to be allowed to come to us but once. When we have once passed through the dark valley, we shall have the assurance that we shall never tread its gloomy way again. Once, then, let us be willing to die - since we can die "but" once; and let us rejoice in the assurance which the gospel furnishes, that they who die in the Lord leave the world to go where death in any form is unknown.
But after this the judgment - The apostle does not say "how long" after death this will be, nor is it possible for us to know; Act 1:7; compare Mat 24:36. We may suppose, however. that there will be two periods in which there will be an act of judgment passed on those who die.
(1) immediately after death when they pass into the eternal world, when their destiny will be made known to them. This seems to be necessarily implied in the supposition that they will continue to live, and to be happy or miserable after death. This act of judgment may not be formal or public, but it will be such as to show them what must be the issues of the final day, and as the result of that interview with God, they will be made happy or miserable until the final doom shall be pronounced.
(2) the more public and formal act of judgment, when the whole world will be assembled at the bar of Christ; mat 25. The decision of that day will not change or Rev_erse the former; but the trial will be of such a nature as to bring out all the deeds done on earth, and the sentence which will be pronounced will be in view of the universe, and will fix the everlasting doom. Then the body will have been raised; the affairs of the world will be wound up; the elect will all be gathered in, and the state of retribution will commence, to continue foRev_er. The main thought of the apostle here may be, that after death will commence a state of "retribution" which can never change. Hence, there was a propriety that Christ should die but once. In that future world he would not die to make atonement, for there all will be fixed and final. If people, therefore, neglect to avail themselves of the benefits of the atonement here, the opportunity will be lost foRev_er. In that changeless state which constitutes the eternal judgment no sacrifice will be again offered for sin; there will be no opportunity to embrace that Saviour who was rejected here on earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:27: as: Gen 3:19; Sa2 14:14; Job 14:5, Job 30:23; Psa 89:48; Ecc 3:20, Ecc 9:5, Ecc 9:10, Ecc 12:7; Rom 5:12
but: Heb 6:2; Job 19:25; Ecc 11:9, Ecc 12:14; mat 25:31-46; Joh 5:26-29; Act 17:31; Rom 2:5, Rom 14:9-12; Co1 4:5; Co2 5:10; Ti2 4:1; Jde 1:15; Rev 20:11
Geneva 1599
9:27 And as it is appointed unto men (r) once to die, but after this the judgment:
(r) He speaks of the natural state and condition of man: For though Lazarus and certain others died twice, that was no usual thing, but extraordinary: and as for them that shall be changed, their changing is a kind of death. See 1Cor 15:51
John Gill
9:27 And as it is appointed unto men once to die,.... Not a moral, or what is commonly called a spiritual death, nor an eternal one, but a corporeal one; which does not arise from the constitution of nature, but from the sin of man, and God's decree on account of it; by which it is fixed that men shall die, and how long they shall live, and when they shall die; so that they cannot die sooner nor later; all things antecedent to death, which lead on to it, and issue in it, are appointed by God, and so is death itself, with all its circumstances; men's days can neither be lengthened nor shortened, either by Christ himself, or others: and this statute and appointment of God concerns men, not angels, and reaches to all men, wicked and righteous; and though there have been some exceptions, as Enoch and Elijah; and all will not sleep, or die, some will be found alive at Christ's appearing; yet such will undergo a change which is equivalent to death, as Enoch and Elijah have done: and generally speaking men die but once; it is not usual for men to die, and live again, and then die again; there have been some extraordinary instances of this kind, but they are rare; it is the statute law of heaven in common for men to die and that but once; so Cicero (o) the Heathen says, "omnibus definitam esse mortem": Christ died once, he will die no more; and it is the comfort of the saints, that though they die the first death, they shall not be hurt of the second death; and the consideration of this decree should excite to diligence and industry: death is certain to God, but uncertain to us, as to the time, nor should we curiously inquire into it, but patiently wait for it, and quietly submit unto it:
but after this the judgment; the last and general judgment, which will reach to all men, quick and dead, righteous and wicked, and in which Christ will be Judge. There is a particular judgment which is immediately after death; by virtue of which, the souls of men are condemned to their proper state of happiness or woe; and there is an universal judgment, which will be after the resurrection of the dead, and is called eternal judgment, and to come; this is appointed by God, though the time when is unknown to men; yet nothing is more certain, and it will be a righteous one.
(o) Pro Sextio.
John Wesley
9:27 After this, the judgment - Of the great day. At the moment of death every man's final state is determined. But there is not a word in scripture of a particular judgment immediately after death.
Robert Jamieson, A. R. Fausset and David Brown
9:27 as--inasmuch as.
Tit is appointed--Greek, "it is laid up (as our appointed lot)," Col 1:5. The word "appointed" (so Hebrew "seth" means) in the case of man, answers to "anointed" in the case of Jesus; therefore "the Christ," that is, the anointed, is the title here given designedly. He is the representative man; and there is a strict correspondence between the history of man and that of the Son of man. The two most solemn facts of our being are here connected with the two most gracious truths of our dispensation, our death and judgment answering in parallelism to Christ's first coming to die for us, and His second coming to consummate our salvation.
once--and no more.
after this the judgment--namely, at Christ's appearing, to which, in Heb 9:28, "judgment" in this verse is parallel. Not, "after this comes the heavenly glory." The intermediate state is a state of joyous, or else agonizing and fearful, expectation of "judgment"; after the judgment comes the full and final state of joy, or else woe.
9:289:28: նոյնպէս եւ Քրիստոս մի՛ անգամ մատուցեալ պատարագ առ ՚ի բառնալոյ զմեղս բազմաց. իսկ յերկրորդումն առանց մեղա՛ց յայտնեսցի այնոցիկ՝ որ ակն ունիցին նմա հաւատո՛վք ՚ի փրկութիւն[4792]։[4792] Ոմանք. Նոյն եւ Քրիստոս միան՛՛... ակն ունին նմա հա՛՛։
28 նոյնպէս եւ Քրիստոս մէ՛կ անգամ որպէս պատարագ մատուցուեց՝ շատերի մեղքերը վերացնելու համար. իսկ երկրորդ անգամ, առանց մեղքի, պիտի յայտնուի նրանց, որոնք սպասում են իրեն՝ հաւատով փրկուելու համար:
28 Նոյնպէս ալ Քրիստոս մէկ անգամ պատարագ մատուցուեցաւ՝ շատերուն մեղքերը վերցնելու համար, բայց երկրորդ անգամին առանց մեղքի պիտի յայտնուի փրկութեան համար անո՛նց՝ որոնք անոր կը սպասեն։
նոյնպէս եւ Քրիստոս մի անգամ մատուցեալ [38]պատարագ առ ի բառնալոյ զմեղս բազմաց. իսկ յերկրորդումն առանց մեղաց յայտնեսցի այնոցիկ, որ ակն ունիցին նմա [39]հաւատովք ի փրկութիւն:

9:28: նոյնպէս եւ Քրիստոս մի՛ անգամ մատուցեալ պատարագ առ ՚ի բառնալոյ զմեղս բազմաց. իսկ յերկրորդումն առանց մեղա՛ց յայտնեսցի այնոցիկ՝ որ ակն ունիցին նմա հաւատո՛վք ՚ի փրկութիւն[4792]։
[4792] Ոմանք. Նոյն եւ Քրիստոս միան՛՛... ակն ունին նմա հա՛՛։
28 նոյնպէս եւ Քրիստոս մէ՛կ անգամ որպէս պատարագ մատուցուեց՝ շատերի մեղքերը վերացնելու համար. իսկ երկրորդ անգամ, առանց մեղքի, պիտի յայտնուի նրանց, որոնք սպասում են իրեն՝ հաւատով փրկուելու համար:
28 Նոյնպէս ալ Քրիստոս մէկ անգամ պատարագ մատուցուեցաւ՝ շատերուն մեղքերը վերցնելու համար, բայց երկրորդ անգամին առանց մեղքի պիտի յայտնուի փրկութեան համար անո՛նց՝ որոնք անոր կը սպասեն։
zohrab-1805▾ eastern-1994▾ western am▾
9:2828: так и Христос, однажды принеся Себя в жертву, чтобы подъять грехи многих, во второй раз явится не [для очищения] греха, а для ожидающих Его во спасение.
9:28  οὕτως καὶ ὁ χριστός, ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας, ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν.
9:28. οὕτως (unto-the-one-this) καὶ (and) ὁ (the-one) χριστός, (Anointed,"ἅπαξ (to-once) προσενεχθεὶς (having-been-beared-toward) εἰς (into) τὸ (to-the-one) πολλῶν ( of-much ) ἀνενεγκεῖν ( to-have-beared-up ) ἁμαρτίας , ( to-un-adjustings-along-unto ,"ἐκ (out) δευτέρου (of-second) χωρὶς (of-spaced) ἁμαρτίας (of-an-un-adjusting-along-unto) ὀφθήσεται (it-shall-be-beheld) τοῖς (unto-the-ones) αὐτὸν (to-it) ἀπεκδεχομένοις ( unto-receiving-out-off ) εἰς (into) σωτηρίαν. (to-a-savioring-unto)
9:28. sic et Christus semel oblatus ad multorum exhaurienda peccata secundo sine peccato apparebit expectantibus se in salutemSo also Christ was offered once to exhaust the sins of many. The second time he shall appear without sin to them that expect him unto salvation.
28. so Christ also, having been once offered to bear the sins of many, shall appear a second time, apart from sin, to them that wait for him, unto salvation.
So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation:

28: так и Христос, однажды принеся Себя в жертву, чтобы подъять грехи многих, во второй раз явится не [для очищения] греха, а для ожидающих Его во спасение.
9:28  οὕτως καὶ ὁ χριστός, ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας, ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν.
9:28. sic et Christus semel oblatus ad multorum exhaurienda peccata secundo sine peccato apparebit expectantibus se in salutem
So also Christ was offered once to exhaust the sins of many. The second time he shall appear without sin to them that expect him unto salvation.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: "Чтобы подъять грехи многих". Почему многих, а не всех? Потому, что не все уверовали. Он умер за всех, чтобы спасти всех, сколько от Него зависит, - смерть Его и сильна была спасти всех от погибели, - но Он вознес грехи не всех, потому что сами не захотели. - "Не для очищения греха", греч. cwriV amartiaV - слав. точнее: "без греха". То есть, по толкованию Златоуста, "не с тем, чтобы взять грехи, и не за грехи придет в другой раз, чтобы опять умереть; Он и однажды умер не потому, что должен был умереть. Для чего же явится! Чтобы наказать, говорит; впрочем, не выражает этого (прямо), но с отрадой: без греха явится ждущий его во спасение, так как уже нет надобности в жертве, чтобы спасать их, но для этого нужны дела!..."
Adam Clarke: Commentary on the Bible - 1831
9:28: So Christ was once offered - He shall die no more; he has borne away the sins of many, and what he has done once shall stand good for ever. Yet he will appear a second time without sin, χωρις ἁμαρτιας, without a sin-offering; That he has already made.
Unto salvation - To deliver the bodies of believers from the empire of death, to reunite them to their purified souls, and bring both into his eternal glory. This is salvation, and the very highest of which the human being is capable. Amen! Even so, come Lord Jesus! Hallelujah!
1. In the preceding notes I have given my reasons for dissenting from our translation of the 15th, 16th, and 17th verses. Many learned men are of the same opinion; but I have not met with one who appears to have treated the whole in a more satisfactory manner than Dr. Macknight, and for the edification of my readers I shall here subjoin the substance of what he has written on this point.
"Heb 9:15. Mediator of the new covenant. See Heb 8:7. The word διαθηκη, here translated covenant, answers to the Hebrew word berith, which all the translators of the Jewish Scriptures have understood to signify a covenant. The same signification our translators have affixed to the word διαθηκη, as often as it occurs in the writings of the evangelists and apostles, except in the history of the institution of the supper, and in Co2 3:6 : and Heb 7:22, and in the passage under consideration; in which places, copying the Vulgate version, they have rendered διαθηκη by the word testament. Beza, following the Syriac Version, translates διαθηκη everywhere by the words foedas, pactum, except in the 16th, 17th, and 20th verses of this chapter, where likewise following the Syriac version, he has testamentum. Now if καινη διαθηκη, the new testament, in the passages above mentioned, means the Gospel covenant, as all interpreters acknowledge, παλαια διαθηκη, the old testament, Co2 3:14, and πρωτη διαθηκη, the first testament, Heb 9:15, must certainly be the Sinaitic covenant or law of Moses, as is evident also from Heb 9:20. On this supposition it may be asked,
1. In what sense the Sinaitic covenant or law of Moses, which required perfect obedience to all its precepts under penalty of death, and allowed no mercy to any sinner, however penitent, can be called a testament, which is a deed conferring something valuable on a person who may accept or refuse it, as he thinks fit? Besides, the transaction at Sinai, in which God promised to continue the Israelites in Canaan, on condition they refrained from the wicked practices of the Canaanites, and observed his statutes, Lev. 18, can in no sense be called a testament.
2. If the law of Moses be a testament, and if, to render that testament valid, the death of the testator be necessary, as the English translators have taught us, Heb 9:16, I ask who it was that made the testament of the law? Was it God or Moses? And did either of them die to render it valid?
3. I observe that even the Gospel covenant is improperly called a testament, because, notwithstanding all its blessings were procured by the death of Christ, and are most freely bestowed, it lost any validity which, as a testament, it is thought to have received by the death of Christ, when he revived again on the third day.
4. The things affirmed in the common translation of Heb 9:15, concerning the new testament, namely, that it has a Mediator; that that Mediator is the Testator himself; that there were transgressions of a former testament, for the redemption of which the Mediator of the new testament died; and, Heb 9:19, that the first testament was made by sprinkling the people in whose favor it was made with blood; are all things quite foreign to a testament. For was it ever known in any nation that a testament needed a mediator? Or that the testator was the mediator of his own testament? Or that it was necessary the testator of a new testament should die to redeem the transgressions of a former testament? Or that any testament was ever made by sprinkling the legatees with blood? These things however were usual in covenants. They had mediators who assisted at the making of them, and were sureties for the performance of them. They were commonly ratified by sacrifices, the blood of which was sprinkled on the parties; withal, if any former covenant was infringed by the parties, satisfaction was given at the making of a second covenant.
5. By calling Christ the Mediator of the new testament our thoughts are turned away entirely from the view which the Scriptures give us of his death as a sacrifice for sin; whereas, if he is called the Mediator of the new covenant, which is the true translation of διαθηκης καινης μεσιτης, that appellation directly suggests to us that the new covenant was procured and ratified by his death as a sacrifice for sin. Accordingly Jesus, on account of his being made a priest by the oath of God, is said to be the Priest or Mediator of a better covenant than that of which the Levitical priests were the mediators. I acknowledge that in classical Greek διαθηκη, commonly signifies a testament. Yet, since the Seventy have uniformly translated the Hebrew word berith, which properly signifies a covenant, by the word διαθηκη, in writing Greek the Jews naturally used διαθηκη for συνθηκη as our translators have acknowledged by their version of Heb 10:16. To conclude: Seeing in the verses under consideration διαθηκη may be translated a covenant; and seeing, when so translated, these verses make a better sense, and agree better with the scope of the apostle's reasoning than if it were translated a testament; we can be at no loss to know which translation of διαθηκη in these verses ought to be preferred. Nevertheless, the absurdity of a phraseology to which readers have been long accustomed, without attending distinctly to its meaning, does not soon appear.
"He is the Mediator. Here it is remarkable that Jesus is not called διαθεμενος, the Testator, but μεσιτης, the Mediator, of the new covenant; first, because he procured the new covenant for mankind, in which the pardon of sin is promised; for, as the apostle tells us, his death, as a sacrifice for sin, is the consideration on account of which the pardon of the transgressions of the first covenant is granted. Secondly, because the new covenant having been ratified as well as procured by the death of Christ, he is fitly called the Mediator of that covenant in the same sense that God's oath is called, Heb 6:17, the mediator, or confirmor, of his promise. Thirdly, Jesus, who died to procure the new covenant, being appointed by God the high priest thereof, to dispense his blessings, he is on that account also called, Heb 8:6, the mediator of that better covenant.
Heb 9:16. For where a covenant (is made by sacrifice), there is a necessity that the death of the appointed sacrifice be produced. This elliptical expression must be completed, if, as is probable, the apostle had now in his eye the covenant which God made with Noah and Abraham. His covenant is recorded, Gen 8:20, where we are told, that on coming out of the ark Noah offered a burnt-offering of every clean beast and fowl. And the Lord smelled a sweet savor. And the Lord said in his heart, I will not again curse the ground, neither will I again smite any more every living thing as I have done. This promise or declaration God called his covenant with men, and with every living creature. Gen 9:9, Gen 9:10. In like manner God made a covenant with Abraham by sacrifice, Gen 15:9, Gen 15:18, and with the Israelites at Sinai, Exo 24:8. See also Psa 50:5. By making his covenants with men in this manner, God taught them that his intercourses with them were all founded on an expiation afterwards to be made for their sins by the sacrifice of the seed of the woman, the bruising of whose heel, or death, was foretold at the fall. On the authority of these examples, the practice of making covenants by sacrifice prevailed among the Jews; Jer 34:18; Zac 9:11; and even among the heathens; for they had the knowledge of these examples by tradition. Stabant et caesa jungebant foedera porca; Virgil, Aeneid, viii. 611. Hence the phrases, foedus ferire and percutere, to strike or kill the covenant.
"There is a necessity that the death του διαθεμενου, of the appointed. Here we may supply either the word θυματος, sacrifice, or ζωου, animal, which might be either a calf, a goat, a bull, or any other animal which the parties making the covenant chose. Διαθεμενου is the participle of the second aorist of the middle voice of the verb διατιθημι, constituo, I appoint. Wherefore its primary and literal signification is, of the appointed. Our translators have given the word this sense, Luk 22:29; Καγω διατιθεμαι ὑμιν, καθως διετιθετο μοι ὁ Πατηρ μου, βασιλειαν. And I appoint to you a kingdom, as my Father hath appointed to me a kingdom.
"Be brought in; Θανατον αναγκη φερεσθαι του διαθεμενου, Elsner, vol. ii., p. 381, has shown that the word φερεσθαι is sometimes used in a forensic sense for what is produced, or proved, or made apparent in a court of judicature. Wherefore the apostle's meaning is, that it is necessary the death of the appointed sacrifice be brought in, or produced, at the making of the covenant. In the margin of our Bibles this clause is rightly translated, be brought in. See Act 25:7, where φεροντες is used in the forensic sense.
Heb 9:17. A covenant is firm over dead sacrifices; Επι νεκροις. Νεκροις being an adjective, it must have a substantive agreeing with it, either expressed or understood. The substantive understood in this place, I think, is θυμασι, sacrifices; for which reason I have supplied it in the translation. Perhaps the word ζωοις, animals, may be equally proper; especially as, in the following clause, διαθεμενος is in the gender of the animals appointed for the sacrifice. Our translators have supplied the word ανθρωποις, men, and have translated επι νεκροις, after men are dead, contrary to the propriety of the phrase.
"It never hath force whilst the appointed liveth; Ὁτε ζῃ ὁ διαθεμενος. Supply μοσχος, or τραγος, or ταυρος· whilst the calf, or goat, or bull, appointed for the sacrifice of ratification, liveth. The apostle having, in Heb 9:15, showed that Christ's death was necessary as ὁ Μεσιτης, the Mediator, that is, the procurer, and ratifier of the new covenant, he in the 16th and 17th verses observes that, since God's covenants with men were all ratified by sacrifice to show that his intercourses with men are founded on the sacrifice of his Son, it was necessary that the new covenant itself should be ratified by his Son's actually dying as a sacrifice.
1. "The faultiness of the common translation of the 15th, 16th, 17th, 18th, and 20th verses of this chapter having been already shown in the notes, nothing needs be added here, except to call the reader's attention to the propriety and strength of the apostle's reasoning, as it appears in the translation of these verses which I have given, compared with his reasoning as represented in the common version."
2. It is supposed that in Heb 9:28, the apostle, in speaking about Christ's bearing the sins of many, alludes to the ceremony of the scape goat. This mysterious sacrifice was to be presented to God, Lev 16:7, and the sins of the people were to be confessed over the head of it, Lev 16:21, and after this the goat was dismissed into a land uninhabited, laden, as the institution implied, with the sins of the people; and this the word ανενεγκειν, to bear or carry away, seems to imply. So truly as the goat did metaphorically bear away the sins of the many, so truly did Christ literally bear the punishment due to our sins; and in reference to every believer, has so borne them away that they shall never more rise in judgment against him.
3. In Christ's coming, or appearing the second time, it is very probable, as Dr. Doddridge and others have conjectured, that there is an allusion to the return of the high priest from the inner tabernacle; for, after appearing there in the presence of God, and making atonement for the people in the plain dress of an ordinary priest, Lev 16:23, Lev 16:24, he came out arrayed in his magnificent robes, to bless the people, who waited for him in the court of the tabernacle of the congregation. "But there will be this difference," says Dr. Macknight, "between the return of Christ to bless his people, and the return of the high priest to bless the congregation. The latter, after coming out of the most holy place, made a new atonement in his pontifical robes for himself and for the people, Lev 16:24, which showed that the former atonement was not real but typical. Whereas Jesus, after having made atonement, (and presented himself in heaven, before God), will not return to the earth for the purpose of making himself a sacrifice the second time; but having procured an eternal redemption for us, by the sacrifice of himself once offered, he will return for the purpose of declaring to them who wait for him that they are accepted, and of bestowing on them the great blessing of eternal life. This reward he, being surrounded with the glory of the Father, Mat 16:27, will give them in the presence of an assembled universe, both as their King and their Priest. This is the great salvation which Christ came to preach, and which was confirmed to the world by them who heard him: Heb 2:3." Reader, lay this sincerely to heart!
4. The form in which the high priest and the ordinary priests were to bless the people, after burning the incense in the tabernacle, is prescribed, Num 6:23-26. Literally translated from the Hebrew it is as follows, and consists of three parts or benedictions: -
1. May Jehovah bless thee, and preserve thee!
2. May Jehovah cause his face to shine upon thee, and be gracious unto thee!
3. May Jehovah lift up his faces upon thee, and may he put prosperity unto thee! (See my notes on the place, Num 6:23-26.)
We may therefore say that Christ, our High Priest, came to bless each of us, by turning us away from our iniquity. And let no one ever expect to see him at his second coming with joy, unless he have, in this life, been turned away from his iniquity, and obtained remission of all his sins, and that holiness without which none can see God. Reader, the time of his reappearing is, to thee, at hand! Prepare to meet thy God!
On the word conscience, which occurs so often in this chapter, and in other parts of this epistle, see the observations at the end of chap. 13.
Albert Barnes: Notes on the Bible - 1834
9:28: So Christ was once offered - Since people are to die but once; and as all beyond the grave is fixed by the judgment, so that his death there would make no change in the destiny, there was a propriety that he should die but once for sin. The argument is, there is one probation only, and therefore there was need of but one sacrifice, or of his dying but once. If death were to occur frequently in the existence of each individual, and if each intermediate period were a state of probation, then there might be a propriety that an atonement should be made with reference to each state. Or if beyond the grave there were a state of probation still, then also there might be propriety that an atoning sacrifice should be offered there. But since neither of these things is true, there was a fitness that the great victim should die but once.
(Rather, perhaps, as in the original sentence, "once dying" was the penalty denounced on the sinner, so the substitute in enduring it, is in like manner, under necessity of dying but once. By this he fully answers the requirement of the Law. Or there may be in the passage a simple intimation that, in this respect, as in others. Christ is like us, namely, in being but once subject to death. It would be inconsistent with the nature which he sustains, to suppose him a second time subject to death.)
To bear the sins of many - To suffer and die on account of their sins; see Isa 53:6, Isa 53:11 notes; Gal 3:13 note. The phrase does not mean:
(1) that Christ was a "sinner" - for that was in no sense true. See Heb 7:26. Nor
(2) that he literally bore the penalty due to transgression - for that is equally untrue.
The penalty of the Law for sin is all which the Law when executed inflicts on the offender for his transgression, and includes, in "fact," remorse of conscience, overwhelming despair, and eternal punishment. But Christ did not suffer foRev_er, nor did he experience remorse of conscience, nor did he endure utter despair. Nor.
(3) does it mean that he was literally "punished" for our sins. Punishment pertains only to the guilty. An innocent being may "suffer" for what another does, but there is no propriety in saying that he is "punished" for it. A father suffers much from the misconduct of a son, but we do not say that he is punished for it; a child suffers much from the intemperance of a parent - but no one would say that it was a punishment on the child. Men always connect the idea of criminality with punishment, and when we say that a man is punished, we suppose at once that there is "guilt." The phrase here means simply, that Christ endured sufferings in his own person, which, if they had been inflicted on us, would have been the proper punishment of sin. He who was innocent interposed, and received on himself what was descending to meet us, and consented to be treated "as he would have deserved if he had been a sinner." Thus, he bore what was due to us; and this, in Scripture phrase, is what is meant by "bearing our iniquities;" see the notes Isa 53:4.
(It is indeed true, that Christ did not endure the very penalty which we had incurred, and, but for his interference, should have endured. His sufferings must be regarded in the light of an equivalent to the Law's original claim, of a satisfaction to its injured honor, which the Lawgiver has been pleased to accept. It is, however, equally true, that the sufferings of Christ were strictly penal. They were the punishment of sin. The true meaning of the important phrase in this verse, "to bear sin," establishes this point. It can have no other meaning than bearing the punishment of sin. See Stuart's xix. Excursus. That punishment supposes guilt is not denied. What then? Not certainly that Christ was personally guilty, but that our guilt has been imputed to him - that he has taken the place of the guilty, and become answerable for their transgressions. See Supp. note, Co2 5:21.)
And unto them that look for him - To his people. It is one of the characteristics of Christians that they look for the return of their Lord; Tit 2:13; Pe2 3:12; compare the notes, Th1 1:10. They fully believe that he will come. They earnestly desire that he will come; Ti2 4:8; Rev 22:20. They are waiting for his appearing; Th1 1:10. He left the world and ascended to heaven, but he will again return to earth, and his people are looking for that time as the period when they shall be raised up from their graves; when they shall be publicly acknowledged to be his, and when they shall be admitted to heaven; see the notes on Joh 14:3.
Shall he appear the second time - He first appeared as the man of sorrows to make atonement for sin. His second appearance will be as the Lord of his people, and the Judge of the quick and the dead; Mat 25:31, see the notes, Act 1:11. The apostle does not say when this would be, nor is any intimation given in the Scriptures when it will occur. It is on the contrary everywhere declared that this is concealed from people Act 1:7; Mat 24:36, and all that is known respecting the time is, that it will be suddenly and at an unexpected moment; Mat 24:42, Mat 24:44, Mat 24:50.
Without sin - That is, when be comes again he will not make himself a sin-offering; or will not come in order to make atonement for sin. It is not implied that when he came the first time he was in any sense a sinner, but that he came then with reference to sin. or that the main object of his incarnation was to "put away sin by the sacrifice of himself." When he comes the second time, it will be with reference to another object.
Unto salvation - That is, to receive his friends and followers to eternal salvation. He will come to save them from all their sins and temptations; to raise them from their graves; to place them at his right hand in glory, and to confirm them in the everlasting inheritance which he has promised to all who truly love him, and who wait for his appearing.
In view of this anticipated return of the Redeemer, we may remark:
(1) There is a propriety that the Lord Jesus should thus return. He came once to be humbled, despised, and put to death; and there is a fitness that he should come to be honored in his own world.
(2) every person on earth is interested in the fact that he will return, for "every eye shall see him;" Rev 1:7. All who are now In their graves, and all who now live, and all who will hereafter live, will behold the Redeemer in his glory.
(3) it will not be merely to gaze upon him, and to admire his magnificence that they will see him. It will be for greater and more momentous purposes - with reference to an eternal doom.
(4) the great mass of people are not prepared to meet him. They do not believe that he will return; they do not desire that he should appear; they are not ready for the solemn interview which they will have with him. His appearing now would overwhelm them with surprise and horror. There is nothing in the future which they less expect and desire than the second coming of the Son of God, and in, the present state of the world his appearance would produce almost universal consternation and despair. It would be like the coming of the flood of waters on the old world; like the sheets of flame on the cities of the plain; or as "death" now comes to the great mass of those who die.
(5) Christians "are" prepared for his coming. They believe in it; they desire it; they are expecting it. In this they are distinguished from all the world besides, and they would be ready to hail his coming as that of a friend, and to rejoice in his appearance as that of "their" Saviour.
(6) let us then live in habitual preparation for his advent. To each one of us he will come soon; to all he will come suddenly. Whether he come to remove us by death, or whether in the clouds of heaven to judge the world, the period is not far distant when "we" shall see him. Yes, our eyes shall behold the Son of God in his glory! That which we have long desired - a sight of our Saviour who died for us, shall soon, very soon be granted unto us. No Christian begins a week or a day in which there is not a possibility that, before its close, he may have seen the Son of God in his glory; none lies down upon his bed at night who may not, when the morning dawns upon this world, be gazing with infinite delight on the glories of the Great Redeemer in the heavens.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:28: was: Heb 9:25; Rom 6:10; Pe1 3:18; Jo1 3:5
to bear: Lev 10:17; Num 18:1, Num 18:23; Isa 53:4-6, Isa 53:11, Isa 53:12; Mat 26:28; Rom 5:15; Pe1 2:24
them: Phi 3:20; Th1 1:10; Ti2 4:8; Tit 2:13; Pe2 3:12
he appear: Zac 14:5; Joh 14:3; Act 1:11; Th1 4:14-16; Th2 1:5-9, Th2 2:1; Jo1 3:2; Rev 1:7
without: Rom 6:10, Rom 8:3
unto: Isa 25:9; Rom 8:23; Co1 15:54; Phi 3:21; Th1 4:17; Th2 1:10
Geneva 1599
9:28 So Christ was once offered to bear the sins of (s) many; (16) and unto them that look for him shall he appear the second time without sin unto salvation.
(s) Thus the general promise is restrained to the elect only: and we have to seek the testimony of our election, not in the secret counsel of God, but in the effects that our faith works, and so we must climb up from the lowest step to the highest, there to find such comfort as is most certain, and shall never be moved.
(16) Shortly by the way he sets Christ as Judge, partly to terrify those who are not trusting in the only sacrifice of Christ once made, and partly to keep the faithful in their duty, so that they will not go back.
John Gill
9:28 So Christ was once offered to bear the sins of many,.... As man dies but once, Christ was offered but once, or he suffered and died but once; and that was not on his own account, or for his own sins, "but to bear the sins of many": not of angels but of men, and these not a few, but "many"; which is said to magnify the grace of God, to exalt the satisfaction and righteousness of Christ, and to encourage souls to hope in him: hence many are brought to believe in him, and many are justified by him, have their sins forgiven them, and are glorified; though Christ bore not the sins of all men; for as all men have not faith, all are not justified, pardoned, and saved: what he bore were "sins"; all kind of sin, every act of sin, and all that belongs to it; its filth, guilt, and punishment, even the iniquity of all his people; which must be a prodigious weight, and than which nothing could be more nauseous: his bearing them supposes they were upon him, though not in him, imputed, though not inherent; that he did not sink under them; that he made an entire satisfaction for them, and bore them wholly away, both from the persons of his people, and from the sight of justice. The way in which he came to bear them was this; he became a surety for all the elect; his Father imputed to him all their sins, and he voluntarily took them upon himself; where justice found them, and demanded satisfaction of him for them, and he gave it; which is an instance both of his great love, and of his great strength:
and unto them that look for him: with affection, faith and patience:
shall he appear the second time without sin unto salvation; this is to be understood of Christ's visible and personal appearance on earth, which will be a glorious one; he will appear in his own glory, and in his Father's glory, and in the glory of the holy angels, and in the glory of his power, to the joy of saints, and to the terror of the wicked; for every eye shall see him: and this is said to be "the second time"; that is, that he appears on earth, and personally; for though he often appears to his people, it is in a spiritual way; and though he appeared to Stephen and to Paul, yet not on earth, but in heaven; and this is called the second time, with reference to his first appearance in human nature at his incarnation, and after that he ascended to heaven; and as this will be the second, it will be the last: the manner in which he will appear, will be, "without sin"; without sin itself; without any thing like it: without any infirmities, which though not sinful are the effects of sin; without sin imputed to him, with which he appeared before; without being a sacrifice for sin; and without sin upon his people that come with him, or he shall meet whom he shall raise, or change, and take to himself: and the end of his appearance with respect to them, will be "unto salvation"; the end of his first appearance was to obtain salvation for his people, and he has obtained it, and there is a comfortable application of it made unto them by the Spirit of God; but the full possession of it will be hereafter, and into this will Christ put them, when he shall appear: the Alexandrian copy adds, "by faith", and also some other copies.
John Wesley
9:28 Christ having once died to bear the sins - The punishment due to them. Of many - Even as many as are born into the world. Will appear the second time - When he comes to judgment. Without sin - Not as he did before, bearing on himself the sins of many, but to bestow everlasting salvation.
Robert Jamieson, A. R. Fausset and David Brown
9:28 Christ--Greek, "THE Christ"; the representative MAN; representing all men, as the first Adam did.
once offered--not "often," Heb 9:25; just as "men," of whom He is the representative Head, are appointed by God once to die. He did not need to die again and again for each individual, or each successive generation of men, for He represents all men of every age, and therefore needed to die but once for all, so as to exhaust the penalty of death incurred by all. He was offered by the Father, His own "eternal Spirit" (Heb 9:14) concurring; as Abraham spared not Isaac, but offered him, the son himself unresistingly submitting to the father's will (Gen. 22:1-24).
to bear the sins--referring to Is 53:12, "He bare the sins of many," namely, on Himself; so "bear" means, Lev 24:15; Num 5:31; Num 14:34. The Greek is literally "to bear up" (1Pet 2:24). "Our sins were laid on Him. When, therefore, He was lifted up on the cross, He bare up our sins along with Him" [BENGEL].
many--not opposed to all, but to few. He, the One, was offered for many; and that once for all (compare Mt 20:28).
look for him--with waiting expectation even unto the end (so the Greek). It is translated "wait for" in Rom 8:19, Rom 8:23; 1Cor 1:7, which see.
appear--rather, as Greek, "be seen." No longer in the alien "form of a servant," but in His own proper glory.
without sin--apart from, separate from, sin. Not bearing the sin of many on Him as at His first coming (even then there was no sin in Him). That sin has been at His first coming once for all taken away, so as to need no repetition of His sin offering of Himself (Heb 9:26). At His second coming He shall have no more to do with sin.
unto salvation--to bring in completed salvation; redeeming then the body which is as yet subject to the bondage of corruption. Hence, in Phil 3:20 he says, "we look for THE SAVIOUR." Note, Christ's prophetical office, as the divine Teacher, was especially exercised during His earthly ministry; His priestly is now from His first to His second coming; His kingly office shall be fully manifested at, and after, His second coming.