KJV: Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.
YLT: only in victuals, and drinks, and different baptisms, and fleshly ordinances -- till the time of reformation imposed upon them.
Darby: consisting only of meats and drinks and divers washings, ordinances of flesh, imposed until the time of setting things right.
ASV: being only (with meats and drinks and divers washings) carnal ordinances, imposed until a time of reformation.
| μόνον | [consisting] only |
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Parse: Adverb Root: μόνον Sense: only, alone, but. |
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| βρώμασιν | foods |
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Parse: Noun, Dative Neuter Plural Root: βρῶμα Sense: that which is eaten, food. |
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| πόμασιν | drinks |
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Parse: Noun, Dative Neuter Plural Root: πόμα Sense: drink. |
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| διαφόροις | various |
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Parse: Adjective, Dative Masculine Plural Root: διάφορος Sense: different, varying in kind. |
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| βαπτισμοῖς | washings |
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Parse: Noun, Dative Masculine Plural Root: βαπτισμός Sense: a washing, purification effected by means of water. |
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| δικαιώματα | ordinances |
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Parse: Noun, Nominative Neuter Plural Root: δικαίωμα Sense: that which has been deemed right so as to have force of law. |
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| σαρκὸς | of [the] flesh |
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Parse: Noun, Genitive Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
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| μέχρι | until |
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Parse: Preposition Root: μέχρι Sense: as far as, until. |
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| καιροῦ | [the] time |
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Parse: Noun, Genitive Masculine Singular Root: καιρός Sense: due measure. |
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| διορθώσεως | of reformation |
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Parse: Noun, Genitive Feminine Singular Root: διόρθωσις Sense: in a physical sense, a making straight, restoring to its natural and normal condition something which in some way protrudes or has got out of line, as broken or misshapen limbs. |
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| ἐπικείμενα | being imposed |
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Parse: Verb, Present Participle Middle or Passive, Nominative Neuter Plural Root: ἐπίκειμαι Sense: to lie upon or over, rest upon, be laid or placed upon. |
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Greek Commentary for Hebrews 9:10
The parenthesis of the Revised Version here is unnecessary. The use of επι epi here with the locative case is regular, “in the matter of” (Galatians 3:15-2281; John 12:16; Acts 21:24). What ritual value these Levitical sacrifices had was confined to minute regulations about diet and ceremonial cleansing (clean and unclean). For “divers” Carnal ordinances But the correct text is undoubtedly simply δικαιωματα σαρκος dikaiōmata sarkos (nominative case), in apposition with δωρα τε και τυσιαι dōra te kai thusiai (gifts and sacrifices). See Hebrews 9:1 for δικαιωματα dikaiōmata Imposed Present middle or passive participle of επικειμαι epikeimai old verb to lie upon (be laid upon). Cf. 1 Corinthians 9:16. Until a time of reformation Definite statement of the temporary nature of the Levitical system already stated in Hebrews 7:10-17; Hebrews 8:13 and argued clearly by Paul in 1713543861_5. Διορτωσις Diorthōsis is a late word, here alone in N.T. (from διορτοω diorthoō to set right or straight), used by Hippocrates for making straight misshapen limbs like ανορτοω anorthoō in Hebrews 12:12. Here for reformation like διορτωμα diorthōma (reform) in Acts 24:2. Christianity itself is the great Reformation of the current Judaism (Pharisaism) and the spiritual Judaism foreshadowed by the old Abrahamic promise (see Gal 3; Rom 9). [source]
d The impotence of the gifts and sacrifices lay in the fact that they were only symbolic ordinances. [source]
The passage should be read thus: “according to which are offered gifts and sacrifices which cannot perfect the worshipper as touching the conscience, being mere ordinances of the flesh on the ground of ( ἐπὶ restingupon ) meats,” etc. [source]
Βρώμασιν , clean and unclean meats. πόμασιν drinksconcerning which the Levitical law laid down no prescriptions except as to abstinence in the case of a Nazarite vow, and of the priests when they were about to officiate. See Numbers 6:3; Leviticus 10:9. For βαπτισμοῖς washingssee on Hebrews 6:2. [source]
Omit and. The phrase is a general description of meats, etc. Lit. ordinances of the flesh. [source]
Some interpreters find in this the suggestion of a burden, which these ceremonial observances assuredly were. Comp. Acts 15:10. This, however, is not probable. [source]
Διόρθωσις N.T.oolxx, occasionally in Class. Διόρθωμα correctionamendment, Acts 24:2. Διόρθωσις lit. making straight: used by medical writers of straightening a distorted limb. The verb διορθοῦν (not in N.T.) in lxx of mending one's ways, Jeremiah 7:3, Jeremiah 7:5; Wisd. 9:18. Of setting up or establishing, Isaiah 16:5; Isaiah 42:7. “The time of reformation” is the Christian age, when God made with his people a better covenant. It was inaugurated by the death of Christ. See on Hebrews 1:2. The gifts and offerings were only provisional, to tide the people over to the better time. [source]
Reverse Greek Commentary Search for Hebrews 9:10
Two of the most important manuscripts, however, read ῥαντίσωνται , sprinkled themselves. See Rev., in margin. This reading is adopted by Westcott and Herr. The American Revisers insist on bathe, instead of wash, already used as a translation of νίψωνται (Mark 7:3). The scope of this work does not admit of our going into the endless controversy to which this word has given rise. It will be sufficient to give the principal facts concerning its meaning and usage. In classical Greek the primary meaning is to merse. Thus Polybius (i., 51,6), describing a naval battle of the Romans and Carthaginians, says, “They sank ( ἐβάπτιζον ) many of the ships.” Josephus (“Jewish War,” 4., 3,3), says of the crowds which flocked into Jerusalem at the time of the siege, “They overwhelmed ( ἐβάπτισαν )-DIVIDER- the city.” In a metaphorical sense Plato uses it of drunkenness: drowned in drink ( βεβαπτισμένοι , “Symposium,” 176); of a youth overwhelmed ( βαπτιζόμενον )-DIVIDER- with the argument of his adversary (“Euthydemus,” 277). -DIVIDER- -DIVIDER- In the Septuagint the verb occurs four times: Leviticus 11:32 (of vessels); Leviticus 11:40 (of clothes); Numbers 8:6, Numbers 8:7 (sprinkling with purifying water); Exodus 30:19, Exodus 30:21 (of washing hands and feet). The word appears to have been at that time the technical term for such washings (compare Luke 11:38; Hebrews 9:10; Mark 7:4), and could not therefore have been limited to the meaning immerse. Thus the washing of pots and vessels for ceremonial purification could not have been by plunging them in water, which would have rendered impure the whole body of purifying water. The word may be taken in the sense of washing or sprinkling. “The Teaching of the Apostles” (see on Matthew 10:10) throws light on the elastic interpretation of the term, in its directions for baptism. “Baptize - in living (i.e., running) water. But if thou hast not living water, baptize in other water; and if thou canst not in cold, then in warm. But if thou hast neither, pour water upon the head thrice into the name of the Father, and of the Son, and of the Holy Spirit” (Chap. VII.). [source]
Not the subjective state of justification, but a righteous act or deed. Revelation 19:8; see on Romans 5:18. The word is sometimes rendered ordinance, Hebrews 9:1, Hebrews 9:10; an appointment of God having the force of law. So Romans 1:32, where Rev. gives ordinance for judgment, and Romans 2:26, ordinances for righteousness. -DIVIDER- -DIVIDER- [source]
Rev., eating and drinking. Both words, however, occur frequently in the sense of A.V. Meat ( βρῶμα ), that which is eaten, occurs in Romans 14:15. The corresponding word for that which is drunk ( πῶμα ) is not found in the New Testament, though πόμα drinkoccurs 1 Corinthians 10:4; Hebrews 9:10, and both in classical and New-Testament Greek, πόσις theact of drinking is used also for that which is drunk. See John 6:55. A somewhat similar interchange of meaning appears in the popular expression, such a thing is good eating; also in the use of living for that by which one lives. [source]
Old adjective from διαπερω diapherō to differ, to vary. So Hebrews 9:10. [source]
The Mosaic law. We might have expected, from what precedes, under the flesh. But the law and the flesh are in the same category. Circumcision was a requirement of the law, and was a work of the flesh. The ordinances of the law were ordinances of the flesh (Hebrews 9:10, Hebrews 9:13); the law was weak through the flesh (Romans 8:3). See especially, Galatians 3:2-6. In Philemon 3:3ff. Paul explains his grounds for confidence in the flesh as his legal righteousness. The whole legal economy was an economy of the flesh as distinguished from the Spirit. [source]
Instead of “under the flesh” as one might expect. See Galatians 3:2-6 for contrast between law and spirit. The flesh made the law weak (Romans 8:3; Hebrews 9:10, Hebrews 9:13). They are one and the same in result. See same idea in Romans 8:14. Note present tense of αγεστε agesthe (if you are continually led by the Spirit). See Galatians 5:23. [source]
Properly, eating, drinking, as 1 Corinthians 8:4; but the nouns are also used for that which is eaten or drunk, as John 4:32(see note); John 6:27, John 6:55; Romans 14:17. For the subject-matter compare Romans 14:17; 1 Corinthians 8:8; Hebrews 9:10, and note on Mark 7:19. The Mosaic law contained very few provisions concerning drinks. See Leviticus 10:9; Leviticus 11:34, Leviticus 11:36; Numbers 6:3. Hence it is probable that the false teachers had extended the prohibitions as to the use of wine to all Christians. The Essenes abjured both wine and animal food. [source]
N.T.oLit. to set straight besides or farther; that is, should arrange what remained to be set in order after Paul's departure. Used by medical writers of setting broken limbs or straightening crooked ones. Διόρθωσις reformation Hebrews 9:10: διόρθωμα correction Acts 24:3. [source]
Rend. now present, as contrasted with the “time of reformation,” Hebrews 9:10. See on these last days, Hebrews 1:2. Ἐις forwith reference to; applying to. Καιρὸς seasonis used instead of αἰὼν agebecause “the time” is conceived by the writer as a critical point, - a turning-point, at which the old system is to take its departure. For ἐνεστηκότα present, see on Galatians 1:4, and comp. Romans 8:38; 1 Corinthians 3:22. [source]
None of these are mentioned in the O.T. account, which the writer appears to have filled up from the details of subsequent usage. Comp. the additions in Hebrews 9:5, Hebrews 9:10. It will also be observed that the sacrifices on the occasion of establishing the law covenant were not made according to the Mosaic ritual. They were offered, not by the priests, but by the young men, Exodus 24:5. For κόκκινος scarletsee on Matthew 27:6. Ὕσσωπος hyssopappears in Exodus 12:22; Leviticus 14:4, Leviticus 14:6, Leviticus 14:49; Numbers 19:6, Numbers 19:18; Psalm 51:9; John 19:29. Mostly in connection with lustral ceremonies. The vexed question of the precise botanical character of the plant has never been decisively settled. [source]
The phrase N.T.o Νόμον thenorm or standard, as Romans 7:21, Romans 7:23. Εντολῆς, the specific precept of the Mosaic law regarding Levitical priests. Comp. Ephesians 2:15. Σαρκίνης fleshlyindicates that the conditions of the Levitical priesthood had reference to the body. Fitness for office was determined largely by physical considerations. The priest must be of proper descent, without bodily blemish, ceremonially pure. See Hebrews 9:1-5, Hebrews 9:10, and comp. Romans 8:3. Such a priesthood cannot be eternal. [source]
Not laying again as a foundation the teaching ( διδαχὴν ) of baptisms. βαπτισμός only here, Hebrews 9:10, and Mark 7:4. The common form is βάπτισμα . Neither word in lxx or Class. The meaning here is lustral rites in general, and may include the baptism of John and Christian baptism. The teaching would cover all such rites, their relations and comparative significance, and it would be necessary in the case of a Jewish convert to Christianity who might not perceive, for example, any difference between Jewish lustrations and Christian baptism. [source]
The heart is the proper seat of the work of grace. Free grace is the motive-power of Christ's sacrifice (2 Corinthians 8:9; Galatians 1:15); it is behind the blood of the new covenant, and is the energetic principle of its saving operation. See Romans 5:2, Romans 5:15; 1 Corinthians 15:10; Ephesians 2:5, Ephesians 2:7, Ephesians 2:8; 2 Thessalonians 2:16; Hebrews 2:9; Hebrews 4:16; Hebrews 10:29. With meats stands for the whole system of ceremonial observances, in contrast with grace, working on the heart. See Hebrews 9:10. This ceremonial system yielded no permanent benefit to those who lived under it. See Hebrews 7:25; Hebrews 9:9, Hebrews 9:13, Hebrews 9:14; Hebrews 10:1, Hebrews 10:2, Hebrews 10:4. [source]
Here, on earth. Continuing city. Let us go forth without the gate to Jesus; for the system which has its center in Jerusalem, the Holy City, is no more ours. We are excluded from its religious fellowship by embracing the faith of him who suffered without the gate. The city itself is not abiding. As a holy city, it is the center and representative of a system of shadows and figures (Hebrews 8:5; Hebrews 9:9, Hebrews 9:23, Hebrews 9:24; Hebrews 10:1), which is to be shaken and removed, even as is the city itself (Hebrews 12:27); Hebrews 8:13; Hebrews 9:10; Hebrews 10:9, Hebrews 10:18. If the epistle had been written after the destruction of Jerusalem a reference to that event could hardly have been avoided here. [source]
Lit. at the last of these days. The exact phrase only here; but comp 1 Peter 1:20and Judges 1:18. lxx, ἐπ ' ἐσχάτου τῶν ἡμερῶν atthe last of the days, Numbers 24:14; Deuteronomy 4:30; Jeremiah 23:20; Jeremiah 25:18; Daniel 10:14. The writer conceives the history of the world in its relation to divine revelation as falling into two great periods. The first he calls αἱ ἡμέραι αὗται thesedays (Hebrews 1:2), and ὀ καιρὸς ὁ ἐνεστηκώς thepresent season (Hebrews 9:9). The second he describes as καιρὸς διορθώσεως theseason of reformation (Hebrews 9:10), which is ὀ καιρὸς ὁ μέλλων theseason to come: comp. ἡ οἰκουμένη ἡ μέλλουσα theworld to come (Hebrews 2:5); μέλλων αἰών theage to come (Hebrews 6:5); πόλις ἡ μέλλουσα thecity to come (Hebrews 12:14). The first period is the period of the old covenant; the second that of the new covenant. The second period does not begin with Christ's first appearing. His appearing and public ministry are at the end of the first period but still within it. The dividing-point between the two periods is the συντέλεια τοῦ αἰῶνος theconsummation of the age, mentioned in Hebrews 9:26. This does not mean the same thing as at the last of these days (Hebrews 1:2), which is the end of the first period denoted by these days, but the conclusion of the first and the beginning of the second period, at which Christ appeared to put away sin by the sacrifice of himself. This is the end of the καιρὸς ἐνεστηκώς thepresent season: this is the limit of the validity of the old sacrificial offerings: this is the inauguration of the time of reformation. The phrase ἐπ ' ἐσχάτου τῶν ἡμερῶν τούτων therefore signifies, in the last days of the first period, when Christ was speaking on earth, and before his crucifixion, which marked the beginning of the second period, the better age of the new covenant. [source]
The other four items are qualitative genitives withδιδαχην didachēn(βαπτισμων επιτεσεως χειρων αναστασεως νεκρων κριματος αιωνιου baptismōnclass="normal greek">βαπτισμωνepitheseōs cheirōn class="translit"> anastaseōs nekrōn class="translit"> krimatos aiōniou ). The plural baptismōn “by itself does not mean specifically Christian baptism either in this epistle ( Hebrews 9:10 ) or elsewhere ( Mark 7:4 ), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general” (Moffatt). The disciples of the Baptist had disputes with the Jews over purification ( John 3:25 ). See also Acts 19:2 . “The laying on of hands” seems to us out of place in a list of elementary principles, but it was common as a sign of blessing ( Matthew 19:13 ), of healing ( Mark 7:32 ), in the choice of the Seven ( Acts 6:6 ), in the bestowal of the Holy Spirit ( Acts 8:17 .; Acts 19:6 ), in separation for a special task ( Acts 13:3 ), in ordination ( 1 Timothy 4:14 ; 1 Timothy 5:22 ; 2 Timothy 1:6 ). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, John 5:29 ; Acts 24:15 ) is easily seen to be basal (cf. 1Cor 15) as well as eternal judgment (timeless and endless). [source]