KJV: 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.
YLT: And because of this, of a new covenant he is mediator, that, death having come, for redemption of the transgressions under the first covenant, those called may receive the promise of the age-during inheritance,
Darby: And for this reason he is mediator of a new covenant, so that, death having taken place for redemption of the transgressions under the first covenant, the called might receive the promise of the eternal inheritance.
ASV: 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.
διὰ | because of |
Parse: Preposition Root: διά Sense: through. |
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τοῦτο | this |
Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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διαθήκης | of a covenant |
Parse: Noun, Genitive Feminine Singular Root: διαθήκη Sense: a disposition, arrangement, of any sort, which one wishes to be valid, the last disposition which one makes of his earthly possessions after his death, a testament or will. |
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καινῆς | new |
Parse: Adjective, Genitive Feminine Singular Root: καινός Sense: new. |
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μεσίτης | [the] mediator |
Parse: Noun, Nominative Masculine Singular Root: μεσίτης Sense: one who intervenes between two, either in order to make or restore peace and friendship, or form a compact, or for ratifying a covenant. |
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ἐστίν | He is |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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ὅπως | so that |
Parse: Conjunction Root: ὅπως Sense: how, that. |
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θανάτου | death |
Parse: Noun, Genitive Masculine Singular Root: θάνατος Sense: the death of the body. |
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γενομένου | having taken place |
Parse: Verb, Aorist Participle Middle, Genitive Masculine Singular Root: γίνομαι Sense: to become, i. |
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ἀπολύτρωσιν | redemption |
Parse: Noun, Accusative Feminine Singular Root: ἀπολύτρωσις Sense: a releasing effected by payment of ransom. |
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τῶν | of the |
Parse: Article, Genitive Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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ἐπὶ | under |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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πρώτῃ | first |
Parse: Adjective, Dative Feminine Singular Root: πρῶτος Sense: first in time or place. |
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διαθήκῃ | covenant |
Parse: Noun, Dative Feminine Singular Root: διαθήκη Sense: a disposition, arrangement, of any sort, which one wishes to be valid, the last disposition which one makes of his earthly possessions after his death, a testament or will. |
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παραβάσεων | transgressions |
Parse: Noun, Genitive Feminine Plural Root: παράβασις Sense: a going over. |
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ἐπαγγελίαν | promise |
Parse: Noun, Accusative Feminine Singular Root: ἐπαγγελία Sense: announcement. |
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λάβωσιν | might receive |
Parse: Verb, Aorist Subjunctive Active, 3rd Person Plural Root: λαμβάνω Sense: to take. |
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οἱ | those |
Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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κεκλημένοι | having been called |
Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Plural Root: καλέω Sense: to call. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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αἰωνίου | eternal |
Parse: Adjective, Genitive Feminine Singular Root: αἰώνιος Sense: without beginning and end, that which always has been and always will be. |
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κληρονομίας | inheritance |
Parse: Noun, Genitive Feminine Singular Root: κληρονομία Sense: an inheritance, property received (or to be received) by inheritance. |
Greek Commentary for Hebrews 9:15
See Hebrews 8:6 for this phrase with κρειττονος kreittonos instead of καινης kainēs A death having taken place Genitive absolute, referring to Christ‘s death. For the redemption Of the transgressions Really ablative case, “from the transgressions.” See Hebrews 9:12, λυτρωσιν lutrōsin Under the first covenant Here there is a definite statement that the real value in the typical sacrifices under the Old Testament system was in the realization in the death of Christ. It is Christ‘s death that gives worth to the types that pointed to him. So then the atoning sacrifice of Christ is the basis of the salvation of all who are saved before the Cross and since. That they may receive Purpose clause (God‘s purpose in the rites and symbols) with οπως hopōs and the second aorist active subjunctive of λαμβανω lambanō f0). [source]
d The efficacy of Christ's sacrifice is bound up with a covenant. His priesthood involves a new and a better covenant. See Hebrews 8:6-13. That covenant involves his death. [source]
Indicating the close relation between the cleansing power of Christ's blood and the new covenant. [source]
For the new testament rend. a new covenant. See on next verse. For μεσίτης mediatorsee on Galatians 3:19, Galatians 3:20. [source]
Rend. a death having taken place. [source]
The phrase redemption of transgressions (that is, from transgressions) only here. Ἀπολύτρωσις in N.T. mostly absolutely: the redemption, or your redemption, or simply redemption. Twice with genitive of that which is redeemed, Romans 8:23; Ephesians 1:14. Only once in lxx, Daniel 4:32. For παράβασις transgressionsee on Romans 2:23. [source]
On the basis of: estimated according to the standard of the provisions of the first covenant, and to be atoned for in the way which it prescribed. By this expression he emphasizes the insufficiency of every other atoning provision, selecting the system which represented the most elaborate and complete atonement for sin prior to Christ. The intimation is in the same direction with that of the phrase through an eternal spirit - that the ideal redemption must be eternal. [source]
Without regard to nationality. The scope of the new covenant was wider than that of the old. Comp. Acts 2:39. In Hebrews 3:1, the readers are addressed as “partakers of a heavenly calling,” which corresponds with “eternal inheritance” here. Those who obtain this inheritance are designated as “called.” See Ephesians 1:18; 1 Thessalonians 2:12; 1 Thessalonians 5:24; 1 Peter 3:9. [source]
Rend. “the eternal inheritance”: something recognized as a fact. For κληρονομία inheritancesee on 1 Peter 1:4, and comp. Ephesians 1:14. The whole statement implies that the provisions of the Levitical system were inadequate to procure and insure full salvation. [source]
Reverse Greek Commentary Search for Hebrews 9:15
From διατίθημι , to distribute; dispose of. Hence of the disposition of one's property. On the idea of disposing or arranging is based that of settlement or agreement, and thence of a covenant. The Hebrew word of which this is a translation is primarily covenant, from a verb meaning to cut. Hence the phrase, to make a covenant, in connection with dividing the victims slain in ratification of covenants (Genesis 15:9-18). Covenant is the general Old Testament sense of the word (1 Kings 20:34; Isaiah 28:15; 1 Samuel 18:3); and so in the New Testament. Compare Mark 14:24; Luke 1:72; Luke 22:20; Acts 3:25; Acts 7:8. Bishop Lightfoot, on Galatians 3:15, observes that the word is never found in the New Testament in any other sense than that of covenant, with the exception of Hebrews 9:15-17, where it is testament. We cannot admit this exception, since we regard that passage as one of the best illustrations of the sense of covenant. See on Hebrews 9:15-17. Render here as Rev., covenant. [source]
The adjective καινης kainēs in Textus Receptus is not genuine. The covenant is an agreement or contract between two It is used also for will (Latin, testamentum) which becomes operative at death (Hebrews 9:15-17). Hence our New Testament. Either covenant or will makes sense here. Covenant is the idea in Hebrews 7:22; Hebrews 9:15-1794 and often. In the Hebrew to make a covenant was to cut up the sacrifice and so ratify the agreement (Genesis 15:9-18). Lightfoot argues that the word αντι diathēke means covenant in the N.T. except in 1711726105_1. Jesus here uses the solemn words of Exodus 24:8 “the blood of the covenant” at Sinai. “My blood of the covenant” is in contrast with that. This is the New Covenant of Jeremiah 31; Hebrews 8:1-13. [source]
Literally, “the covenant which God covenanted.” Διατηκη Diathēkē and διετετο dietheto (second aorist middle indicative of διατημι diathēmi) are the same root. See note on Matthew 26:28. The covenant (agreement between two, diatithēmi) was with Abraham (Genesis 12:1-3) and repeated at various times (Genesis 18:18; Genesis 22:18; Genesis 26:4, etc.). In Hebrews 9:15-18 the word is used both for covenant and will. The genitive relative δια τιτημι hēs attracted to case of the antecedent. [source]
A covenant marked by (genitive) circumcision (no article) of which circumcision is the sign (Romans 4:11) as set forth in Genesis 17:9-14. In the ancient Greek διατηκη diathēkē was usually will (Latin, testamentum) and συντηκη sunthēkē was used for covenant But the lxx and the N.T. use διατηκη diathēkē for covenant (will in Hebrews 9:15.) as Lightfoot on Galatians 3:16 says: “The lxx translation and New Testament writers probably preferred διατηκη diathēkē as better expressing the free grace of God than συντηκη sunthēkē [source]
From ἀπολυτρόω toredeem by paying the λύτρον priceMostly in Paul. See Luke 21:28; Hebrews 9:15; Hebrews 11:35. The distinction must be carefully maintained between this word and λύτρον ransomThe Vulgate, by translating both redemptio, confounds the work of Christ with its result. Christ's death is nowhere styled λύτρωσις redemptionHis death is the λύτρον ransomfiguratively, not literally, in the sense of a compensation; the medium of the redemption, answering to the fact that Christ gave Himself for us. [source]
Second perfect active genitive participle of προγινομαι proginomai The sins before the coming of Christ (Acts 14:16; Acts 17:30; Hebrews 9:15). Forbearance (ανοχηι anochēi). Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
The only other N.T. example of this word is in Hebrews 9:5 where we have the “cherubim overshadowing the mercy seat” In Hebrews the adjective is used as a substantive or as “the propitiatory place” But that idea does not suit here. Deissmann (Bible Studies, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning “a votive offering” or “propitiatory gift.” Hence he concludes about Romans 3:25: “The crucified Christ is the votive gift of the Divine Love for the salvation of men.” God gave his Son as the means of propitiation (1 John 2:2). ιλαστηριον Hilastērion is an adjective There is no longer room for doubting its meaning in Romans 3:25. Through faith, by his blood (δια πιστεως εν τωι αυτου αιματι dia pisteōs en tōi autou haimati). So probably, connecting εν τοι αιματι en toi haimati (in his blood) with προετετο proetheto To show his righteousness See note on 2 Corinthians 8:24. “For showing of his righteousness,” the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. Because of the passing over (δια την παρεσιν dia tēn paresin). Late word from παριημι pariēmi to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of punishment, especially for debt, as distinct from απεσις aphesis (remission). Done aforetime Second perfect active genitive participle of προγινομαι proginomai The sins before the coming of Christ (Acts 14:16; Acts 17:30; Hebrews 9:15). Forbearance (ανοχηι anochēi). Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
See note on 2 Corinthians 8:24. “For showing of his righteousness,” the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. Because of the passing over (δια την παρεσιν dia tēn paresin). Late word from παριημι pariēmi to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of punishment, especially for debt, as distinct from απεσις aphesis (remission). Done aforetime Second perfect active genitive participle of προγινομαι proginomai The sins before the coming of Christ (Acts 14:16; Acts 17:30; Hebrews 9:15). Forbearance (ανοχηι anochēi). Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
See on Matthew 26:28, Matthew 26:29. There is no article. Render, as Rev., of a new covenant, in contrast with the Mosaic. See on Hebrews 9:15. Of course the term is never applied in the gospels or epistles to the collection of New-Testament writings. [source]
Observe, 1. Δὲ isexplanatory, not antithetic. The verse illustrates the conception of mediator. 2. The article, the mediator, has a generic force: the mediator according to the general and proper conception of his function. Comp. the apostle (2 Corinthians 12:12); the shepherd, the good (John 10:11). 3. Ἑνὸς ofone, is to be explained by the following εἷς , so that it is masculine and personal. We are not to supply party or law. The meaning is: the conception of mediator does not belong to an individual considered singly. One is not a mediator of his single self, but he is a mediator between two contracting parties; in this case between God and the people of Israel, as Leviticus 26:46; thus differing from Christ, who is called the mediator of a new covenant (Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). The new covenant, the gospel, was not a contract. Accordingly Galatians 3:20serves to define the true conception of a mediator, and through this definition to make clearer the difference between the law, which required a mediator, and the promise, which is the simple expression of God's will. The very idea of mediation supposes two parties. The law is of the nature of a contract between God and the Jewish people. The validity of the contract depends on its fulfillment by both parties. Hence it is contingent, not absolute. [source]
Ἑν χειρὶ bythe agency of. A Hebraism. In this sense, not elsewhere in N.T. See lxx, Genesis 38:20Leviticus 16:21. In the hand of Moses, Leviticus 26:46; Numbers 4:37, Numbers 4:41, Numbers 4:45, Numbers 4:49. Comp. σὺν χειρὶ ἀγγέλου withthe hand of the angel, Acts 7:35. For μεσίτης mediatorsee on 1 Timothy 2:5, and comp. Hebrews 8:6; Hebrews 9:15; Hebrews 12:24. It is a later Greek word signifying also umpire, arbitrator, and appears in lxx only in Job 9:33. The mediator here is Moses, who is often so designated by rabbinical writers. The object is not (as Meyer) to enable the reader to realize the glory of the law in the dignity and formal solemnity of its ordination, but to indicate the inferior, subordinate position held by the law in comparison with the promise, not the gospel. A glorification of the law cannot be intended, since if that were contemplated in the mention of angels and the mediator, the statement would tend to the disparagement of the promise which was given without a mediator. Paul, in the section Galatians 3:6-9, Galatians 3:7, aims to show that the law does not, as the Judaisers assume, stand in a relation to the divine plan of salvation as direct and positive as does the promise, and that it has not, like the promise and its fulfillment, an eternal significance. On the contrary, it has only a transitory value. This estimate of the law does not contradict Paul's assertions in Romans 7:12-25. In representing the law as subordinate and temporary he does not impugn it as a divine institution. [source]
First aorist passive of προστιτημι prostithēmi old verb to add to. It is only in apparent contradiction to Galatians 3:15., because in Paul‘s mind the law is no part of the covenant, but a thing apart “in no way modifying its provisions” (Burton). Χαριν Charin is the adverbial accusative of χαρις charis which was used as a preposition with the genitive as early as Homer, in favour of, for the sake of. Except in 1 John 3:12 it is post-positive in the N.T. as in ancient Greek. It may be causal (Luke 7:47; 1 John 3:12) or telic (Titus 1:5, Titus 1:11; Judges 1:16). It is probably also telic here, not in order to create transgressions, but rather “to make transgressions palpable” (Ellicott), “thereby pronouncing them to be from that time forward transgressions of the law” (Rendall). Παραβασις Parabasis from παραβαινω parabainō is in this sense a late word (Plutarch on), originally a slight deviation, then a wilful disregarding of known regulations or prohibitions as in Romans 2:23. Till the seed should come (αχρις αν ελτηι το σπερμα achris an elthēi to sperma). Future time with αχρις αν achris an and aorist subjunctive (usual construction). Christ he means by το σπερμα to sperma as in Galatians 3:16. The promise hath been made Probably impersonal perfect passive rather than middle of επαγγελλομαι epaggellomai as in 2 Maccabees 4:27. Ordained through angels (διαταγεις δι αγγελων diatageis di' aggelōn). Second aorist passive participle of διατασσω diatassō (see note on Matthew 11:1). About angels and the giving of the law see Deuteronomy 33:2 (lxx); Acts 7:38, Acts 7:52; Hebrews 2:2; Josephus (Ant. XV. 5. 3). By the hand of a mediator Εν χειρι En cheiri is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the lxx. Μεσιτης Mesitēs from μεσος mesos is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). [source]
Probably impersonal perfect passive rather than middle of επαγγελλομαι epaggellomai as in 2 Maccabees 4:27. Ordained through angels (διαταγεις δι αγγελων diatageis di' aggelōn). Second aorist passive participle of διατασσω diatassō (see note on Matthew 11:1). About angels and the giving of the law see Deuteronomy 33:2 (lxx); Acts 7:38, Acts 7:52; Hebrews 2:2; Josephus (Ant. XV. 5. 3). By the hand of a mediator Εν χειρι En cheiri is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the lxx. Μεσιτης Mesitēs from μεσος mesos is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). [source]
Εν χειρι En cheiri is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the lxx. Μεσιτης Mesitēs from μεσος mesos is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). [source]
See note on Romans 3:24 for this great word (Koiné{[28928]}š), a release on payment of a ransom for slave or debtor (Hebrews 9:15) as the inscriptions show (Deissmann, Light, etc., p. 327). The forgiveness of our sins (tēn aphesin tōn hamartiōn). Accusative case in apposition with apolutrōsin as in Ephesians 1:7 (remission, sending away, την απεσιν των αμαρτιων aphesis after the redemption απολυτρωσιν apolutrōsis buying back). Only here we have απεσις hamartiōn (sins, from απολυτρωσις hamartanō to miss) while in Ephesians 1:7 we find αμαρτιων paraptōmatōn (slips, fallings aside, from αμαρτανω parapiptō). [source]
See on Galatians 3:19. The word twice in Paul, Galatians 3:29, Galatians 3:20, once of Moses and once generally. In Hebrews always of Christ; Hebrews 8:6; Hebrews 9:15, Hebrews 12:24. This is the only instance in the pastorals. As the one God, so the one mediator implies the extension of the saving purpose to all. [source]
Late word (Polybius, Philo) from μεσος mesos (middle), a middle man. In N.T. only here, Galatians 3:20; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24. Between God and men (τεου και αντρωπων theou kai anthrōpōn). Ablative case (though objective genitive may explain it) after μεσιτης mesitēs (notion of separation) as in Romans 10:12; Hebrews 5:14. Himself man No “himself” (αυτος autos) in the Greek. [source]
Rend. it is necessary that the death of the institutor (of the covenant ) should be borne. With the rendering testament, φέρεσθαι is well-nigh inexplicable. If covenant the meaning is not difficult. If he had meant to say it is necessary that the institutor die, he might better have used γένεσθαι : “it is necessary that the death of the institutor take place ”; but he meant to say that it was necessary that the institutor die representatively; that death should be borne for him by an animal victim. If we render testament, it follows that the death of the testator himself is referred to, for which θάνατου φέρεσθαι is a very unusual and awkward expression. Additional Note on Hebrews 9:16Against the rendering testament for διαθήκη , and in favor of retaining covenant, are the following considerations: (a) The abruptness of the change, and its interruption of the line of reasoning. It is introduced into the middle of a continuous argument, in which the new covenant is compared and contrasted with the Mosaic covenant (8:6-10:18). -DIVIDER- -DIVIDER- (b) The turning-point, both of the analogy and of the contrast, is that both covenants were inaugurated and ratified by death: not ordinary, natural death, but sacrificial, violent death, accompanied with bloodshedding as an essential feature. Such a death is plainly indicated in Hebrews 9:15. If διαθήκη signifies testament, θάνατον deathin Hebrews 9:16must mean natural death without bloodshed. -DIVIDER- -DIVIDER- (c) The figure of a testament would not appeal to Hebrews in connection with an inheritance. On the contrary, the idea of the κληρονομία was always associated in the Hebrew mind with the inheritance of Canaan, and that inheritance with the idea of a covenant. See Deuteronomy 4:20-23; 1 Chronicles 16:15-18; Psalm 105:8-11. -DIVIDER- -DIVIDER- (d) In lxx, from which our writer habitually quotes, διαθήκη has universally the meaning of covenant. It occurs about 350 times, mostly representing בְּרִית, covenant. In the Apocryphal books it has the same sense, except in Exodus href="/desk/?q=ex+30:26&sr=1">Exodus 30:26; Numbers 14:44; 2 Kings 6:15; Jeremiah 3:16; Malachi 3:1; Luke 1:72, Acts 3:25; Acts 7:8. Also in N.T. quotations from the O.T., where, in its translation of the O.T., it uses foedus. See Jeremiah 31:31, cit. Hebrews 8:8. For διατιθέσθαι of making a covenant, see Hebrews 8:10; Acts 3:25; Hebrews 10:16. -DIVIDER- -DIVIDER- (e) The ratification of a covenant by the sacrifice of a victim is attested by Genesis 15:10; Psalm 1:5; Jeremiah 34:18. This is suggested also by the phrase כָּרַֽת בְּרִֽת, to cut a covenant, which finds abundant analogy in both Greek and Latin. Thus we have ὅρκια τάμνειν tocut oaths, that is, to sacrifice a victim in attestation (Hom. Il. ii. 124; Od. xxiv. 483: Hdt. vii. 132). Similarly, σπονδὰς letus cut (make ) a league (Eurip. Hel. 1235): φίλια τέμνεσθαι tocement friendship by sacrificing a victim; lit. to cut friendship (Eurip. Suppl. 375). In Latin, foedus ferire to strike a league foedus ictum a ratified league, ratified by a blow (ictus ). -DIVIDER- -DIVIDER- (f) If testament is the correct translation in Hebrews 9:16, Hebrews 9:17, the writer is fairly chargeable with a rhetorical blunder; for Hebrews 9:18ff. is plainly intended as a historical illustration of the propositions in Hebrews 9:16, Hebrews 9:17, and the illustration turns on a point entirely different from the matter illustrated. The writer is made to say, “A will is of no force until after the testator's death; therefore the first covenant was ratified with the blood of victims.sa180 [source]
The Greek order is, “the shepherd of the sheep the great (shepherd).” Comp. John 10:2, John 10:11, John 10:14; 1 Peter 2:25, and see Isaiah 63:11. Of God, Zechariah href="/desk/?q=zec+9:11&sr=1">Zechariah 9:11. The phrase eternal covenant N.T.oCommon in lxx; see Genesis 9:16; Genesis 17:19; Leviticus 24:8; 2 Samuel 23:5; Jeremiah 32:40; Ezekiel 16:60. Const. with the great shepherd of the sheep. It may be granted that the raising of Christ from the dead, viewed as the consummation of the plan of salvation, was in the sphere of the blood of the covenant; nevertheless, the covenant is nowhere in the N.T. associated with the resurrection, but frequently with death, especially in this epistle. See Matthew 26:28; Luke 22:20; Hebrews 9:15, Hebrews 9:16, Hebrews 9:17, Hebrews 9:20. The connection of the blood of the covenant with Christ's pastoral office gives a thoroughly scriptural sense, and one which exactly fits into the context. Christ becomes the great shepherd solely through the blood of the covenant. Comp. Acts 20:28. Through this is brought about the new relation of the church with God described in Hebrews 8:10ff. This tallies perfectly with the conception of “the God of peace”; and the great Shepherd will assert the power of the eternal covenant of reconciliation and peace by perfecting his flock in every good work to do his will, working in them that which is well pleasing in his sight. With this agree Jeremiah 50:5, Jeremiah 50:19; Ezekiel 34:25, and the entire chapter, see especially Ezekiel 34:12-15, Ezekiel 34:23, Ezekiel 34:31. In these verses the Shepherd of the Covenant appears as guiding, tending his flock, and leading them into fair and safe pastures. Comp. Isaiah 63:11-14, and Revelation 7:17, see note on ποιμανεῖ shallshepherd. Ἑν αἵματι “in the blood,” is in virtue of, or in the power of the blood. [source]
See Hebrews 7:22; Hebrews 8:6, Hebrews 8:8, Hebrews 8:9, Hebrews 8:10; Hebrews 9:15. For covenant, see on Hebrews 9:6ff. For the new covenant, rend. a new covenant. Νέα newonly here applied to the covenant in N.T. The word elsewhere is καινή . For the distinction, see on Matthew 26:29. It is better not to press the distinction, since νεός , in certain cases, clearly has the sense of quality rather than of time, as 1 Corinthians 5:7; Colossians 3:10, and probably here, where to confine the sense to recent would seem to limit it unduly. In the light of all that the writer has said respecting the better quality of the Christian covenant, superseding the old, outworn, insufficient covenant, he may naturally be supposed to have had in mind something besides its mere recentness. Moreover, all through the contrast from Hebrews 12:18, the thought of earlier and later is not once touched, but only that of inferior and better; repellency and invitation; terrors and delights; fear and confidence. Note that the privilege of approaching the Mediator in person is emphasized. [source]
This great fact is not to be overlooked (Philemon 2:10.). He is there as Lord and Saviour and still “Jesus.” The mediator of a new covenant As already shown (Hebrews 7:22; Hebrews 8:6, Hebrews 8:8, Hebrews 8:9, Hebrews 8:10; Hebrews 9:15) and now gloriously consummated. To the blood of sprinkling As in Hebrews 9:19-28. Than Abel Accusative as in Hebrews 1:4. Better Comparative of καλος kalos Abel‘s blood still speaks (Hebrews 11:4), but it is as nothing compared to that of Jesus. [source]
Only here in N.T., for αγιοις hagiois in 1 Thessalonians 5:27 only in late MSS. See Hebrews 2:11 for same idea. First time the author makes direct appeal to the readers, though first person in Hebrews 2:1. Partakers See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
Logical use of νυν nun as the case now stands, with Jesus as high priest in heaven. Hath he obtained Perfect active indicative of τυγχανω tugchanō with the genitive, a rare and late form for τετευχεν teteuchen (also τετευχηκεν teteuchēken), old verb to hit the mark, to attain. A ministry the more excellent “A more excellent ministry.” For the comparative of διαπορος diaphoros see Hebrews 1:4. This remark applies to all the five points of superiority over the Levitical priesthood. By how much Instrumental case of the relative οσος hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη diathēkē Of a better covenant Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Perfect active indicative of τυγχανω tugchanō with the genitive, a rare and late form for τετευχεν teteuchen (also τετευχηκεν teteuchēken), old verb to hit the mark, to attain. A ministry the more excellent “A more excellent ministry.” For the comparative of διαπορος diaphoros see Hebrews 1:4. This remark applies to all the five points of superiority over the Levitical priesthood. By how much Instrumental case of the relative οσος hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη diathēkē Of a better covenant Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
“A more excellent ministry.” For the comparative of διαπορος diaphoros see Hebrews 1:4. This remark applies to all the five points of superiority over the Levitical priesthood. By how much Instrumental case of the relative οσος hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη diathēkē Of a better covenant Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Instrumental case of the relative οσος hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη diathēkē Of a better covenant Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Late word from μεσος mesos (amid) and so a middle man (arbitrator). Already in in 10:19-12. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη diathēkē Of a better covenant Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed Galatians 3:19:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
This is the great distinction between Christ as High Priest and all other high priests. They offer blood (Hebrews 9:7), but he offered his own blood. He is both victim and High Priest. See the same phrase in Hebrews 13:12; Acts 20:28. Once for all In contrast to the repeated (annual) entrances of the Levitical high priests (Hebrews 9:7). Into the holy place Here, as in Hebrews 9:8, Hebrews 9:24 heaven itself. Having obtained First aorist middle (indirect) participle of ευρισκω heuriskō simultaneous action with εισηλτεν eisēlthen and by or of himself “as the issue of personal labour directed to this end” (Westcott). The value of Christ‘s offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (John 10:17). Λυτρωσις Lutrōsis (from λυτροω lutroō) is a late word for the act of ransoming (cf. λυτρον lutron ransom), in O.T. only here and Luke 1:68; Luke 2:38. But απολυτρωσις apolutrōsis elsewhere (as in Luke 21:28; Romans 3:24; Hebrews 9:15; Hebrews 11:35). For “eternal” (αιωνιαν aiōnian here feminine form) see Hebrews 6:2. The author now turns to discuss the better sacrifice (9:13-10:18) already introduced. [source]
The same word occurs for covenant (Hebrews 9:15) and will (Hebrews 9:16). This double sense of the word is played upon also by Paul in Galatians 3:15. We say today “The New Testament” (Novum Testamentum) rather than “ The New Covenant.” Both terms are pertinent. That made it Genitive of the articular second aorist middle participle of διατιτημι diatithēmi from which διατηκη diathēkē comes. The notion of will here falls in with κληρονομια klēronomia (inheritance, 1 Peter 1:4) as well as with τανατος thanatos (death). Of force Stable, firm as in Hebrews 3:6, Hebrews 3:14. Where there hath been death “In the case of dead people.” A will is only operative then. For doth it ever avail while he that made it liveth? This is a possible punctuation with μη ποτε mē pote in a question (John 7:26). Without the question mark, it is a positive statement of fact. Aleph and D read τοτε tote (then) instead of ποτε pote The use of μη mē in a causal sentence is allowable (John 3:18, οτι μη hoti mē). [source]
A Pauline word, from κλῆρος , a lot, and νέμομαι , to distribute among themselves. Hence an inheritance is originally a portion which one receives by lot in a general distribution. In the New Testament the idea of chance attaching to the lot is eliminated. It is the portion or heritage which one receives by virtue of birth or by special gift. So of the vineyard seized by the wicked husbandmen: “Let us seize on his inheritance” (Matthew 21:38); of Abraham in Canaan: “God gave him none inheritance ” (Acts 7:5); “an eternal inheritance ” (Hebrews 9:15). [source]