KJV: 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,
YLT: for every command having been spoken, according to law, by Moses, to all the people, having taken the blood of the calves and goats, with water, and scarlet wool, and hyssop, he both the book itself and all the people did sprinkle,
Darby: For every commandment having been spoken according to the law by Moses to all the people; having taken the blood of calves and goats, with water and scarlet wool and hyssop, he sprinkled both the book itself and all the people,
ASV: 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,
| λαληθείσης | Having been spoken |
|
Parse: Verb, Aorist Participle Passive, Genitive Feminine Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
|
| πάσης | of every |
|
Parse: Adjective, Genitive Feminine Singular Root: πᾶς Sense: individually. |
|
| ἐντολῆς | commandment |
|
Parse: Noun, Genitive Feminine Singular Root: ἐντολή Sense: an order, command, charge, precept, injunction. |
|
| κατὰ | according to |
|
Parse: Preposition Root: κατά Sense: down from, through out. |
|
| νόμον | law |
|
Parse: Noun, Accusative Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
|
| Μωϋσέως | Moses |
|
Parse: Noun, Genitive Masculine Singular Root: Μωσεύς Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion. |
|
| παντὶ | to all |
|
Parse: Adjective, Dative Masculine Singular Root: πᾶς Sense: individually. |
|
| λαῷ | people |
|
Parse: Noun, Dative Masculine Singular Root: λαός Sense: a people, people group, tribe, nation, all those who are of the same stock and language. |
|
| λαβὼν | having taken |
|
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: λαμβάνω Sense: to take. |
|
| αἷμα | blood |
|
Parse: Noun, Accusative Neuter Singular Root: αἷμα Sense: blood. |
|
| τῶν | - |
|
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
|
| μόσχων | of calves |
|
Parse: Noun, Genitive Masculine Plural Root: μόσχος Sense: a tender juicy shoot. |
|
| τράγων | of goats |
|
Parse: Noun, Genitive Masculine Plural Root: τράγος Sense: male goat. |
|
| ὕδατος | water |
|
Parse: Noun, Genitive Neuter Singular Root: ὕδωρ Sense: water. |
|
| ἐρίου | wool |
|
Parse: Noun, Genitive Neuter Singular Root: ἔριον Sense: wool. |
|
| κοκκίνου | scarlet |
|
Parse: Adjective, Genitive Neuter Singular Root: κόκκινος Sense: crimson, scarlet coloured. |
|
| ὑσσώπου | hyssop |
|
Parse: Noun, Genitive Feminine Singular Root: ὕσσωπος Sense: hyssop. |
|
| αὐτό | itself |
|
Parse: Personal / Possessive Pronoun, Accusative Neuter 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| τε | both |
|
Parse: Conjunction Root: τέ Sense: not only … but also. |
|
| βιβλίον | book |
|
Parse: Noun, Accusative Neuter Singular Root: βιβλίον Sense: a small book, a scroll, a written document. |
|
| λαὸν | people |
|
Parse: Noun, Accusative Masculine Singular Root: λαός Sense: a people, people group, tribe, nation, all those who are of the same stock and language. |
|
| ἐράντισεν | he sprinkled |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ῥαντίζω Sense: to sprinkle. |
|
Greek Commentary for Hebrews 9:19
Genitive absolute with first aorist passive participle feminine singular of λαλεω laleō The author uses the account in Exodus 24:3. “with characteristic freedom” (Moffatt). There is nothing there about the water, the scarlet wool It had become the custom to mingle water with the blood and to use a wisp of wool or a stem of hyssop for sprinkling (Numbers 10:2-10). Both the book itself (εραντισεν auto te to biblion). There is nothing in Exodus about sprinkling the book of the covenant, though it may very well have been done. He omits the use of oil in Exodus 40:9.; Leviticus 8:10. and applies blood to all the details. Sprinkled (ραντιζω erantisen). First aorist active indicative from ραντος rantizō (from ραινω rantos and this from βαπτιζω rainō), like βαπτω baptizō from baptō Cf. Mark 7:4; Hebrews 10:22; Revelation 19:13. [source]
d The statement of Hebrews 9:18historically confirmed by the story of the establishment of the law-covenant, Exodus href="/desk/?q=ex+24:5&sr=1">Exodus 24:5. In the original covenant with Abraham a she-goat and a heifer are specially mentioned, Genesis 15:9. [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]
Reverse Greek Commentary Search for Hebrews 9:19
Things specified in Hebrews 9:19. [source]
Ἁγιάζειν tosanctify had a peculiar significance to Jews. It meant to set them apart as holy. Hence, the Israelites were called ἅγιοι , as separated from other nations and consecrated to God. Our writer extends the application of the word to Christians. For Christ's work he claims the same efficacy which the Jew claimed for the special call of God to Israel, and for the operation of the Jewish sacrificial system. The office of his atoning work is to sanctify; to make for himself a holy nation ( ἔθνος ἅγιον ), a people “prepared for the Lord” (Luke 1:17); a true Israel of God. Ὁ λαός thepeople, or λαός mypeople, occurs constantly in O.T. as a designation of Israel, and also in N.T. See, in this epistle, Hebrews 5:3; Hebrews 7:5, Hebrews 7:11, Hebrews 7:27; Hebrews 9:7, Hebrews 9:19. The N.T. extends the title to all who, under the new dispensation, occupy the position of Israel. See 1 Peter 2:10; Matthew 1:21; Luke 2:10; Hebrews 4:9; Hebrews 8:10; Hebrews 10:30; Hebrews 11:25. [source]
See on Matthew 28:18. Often in the Epistle of the announcement of the divine will by men, as Hebrews 7:14; Hebrews 9:19; by angels, as Hebrews 2:2; by God himself or Christ, as Hebrews 2:3; Hebrews 5:5; Hebrews 12:25. In Paul, almost always of men: once of Christ, 2 Corinthians 13:3; once of the Law, personified, Romans 3:9. [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]
Instrumental case of αιμα haima (blood). But the use of the article does not necessarily refer to the blood mentioned in Hebrews 9:19. In Exodus 40:9 Moses sprinkled the tabernacle with oil. It had not been erected at the time of Exodus 24:5. Josephus (Ant. III. 8, 6) gives a tradition that blood was used also at this dedication. Blood was used annually in the cleansing rites on the day of atonement. [source]
See Hebrews 8:5 for this word, the earthly (Hebrews 8:4; Hebrews 9:1) tabernacle. With these Instrumental case of ουτος houtos like the rites above described (Hebrews 9:19), perhaps with some disparagement. Themselves The heavenly realities (Hebrews 8:2, Hebrews 8:5; Hebrews 9:11.). With better sacrifices Instrumental case again. Point of this section (9:13-10:18). Than these Use of παρα para and the accusative case after a comparative as in Hebrews 1:4, Hebrews 1:9. To us it seems a bit strained to speak of the ritual cleansing or dedication of heaven itself by the appearance of Christ as Priest-Victim. But the whole picture is highly mystical. [source]
Late substantive (Plutarch, Lucian, papyri) from προγινωσκω proginōskō (1 Peter 1:20), to know beforehand, only twice in N.T. (here and Acts 2:23 in Peter‘s sermon). In this Epistle Peter often uses substantives rather than verbs (cf. Romans 8:29).Of God the Father (τεου πατρος theou patros). Anarthous again and genitive case. See πατηρ patēr applied to God also in 1 Peter 1:3, 1 Peter 1:17 as often by Paul (Romans 1:7, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ).In sanctification of the Spirit Clearly the Holy Spirit, though anarthrous like τεου πατρος theou patros Late word from αγιαζω hagiazō to render holy Obedience (from υπακουω hupakouō to hear under, to hearken) to the Lord Jesus as in 1 Peter 1:22 “to the truth,” result of “the sanctification.”And sprinkling of the blood of Jesus Christ Late substantive from ραντιζω rantizō to sprinkle (Hebrews 9:13), a word used in the lxx of the sacrifices (Num 19:9, 13, 20, etc.), but not in any non-biblical source so far as known, in N.T. only here and Hebrews 12:24 (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in Hebrews 9:19.; Hebrews 12:24 with allusion to Exodus 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28; Mark 14:24). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in Revelation 7:14.; Revelation 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις τεου αγιασμος πνευματοσ αιμα Χριστου prognōsis theouπλητυντειη hagiasmos pneumatosπλητυνω haima Christou (Bigg). Peter is not ashamed of the blood of Christ.Be multiplied (πλητυς plēthuntheiē). First aorist passive optative (volitive) of χαρις και ειρηνη plēthunō old verb (from ελεος plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
Clearly the Holy Spirit, though anarthrous like τεου πατρος theou patros Late word from αγιαζω hagiazō to render holy Obedience (from υπακουω hupakouō to hear under, to hearken) to the Lord Jesus as in 1 Peter 1:22 “to the truth,” result of “the sanctification.”And sprinkling of the blood of Jesus Christ Late substantive from ραντιζω rantizō to sprinkle (Hebrews 9:13), a word used in the lxx of the sacrifices (Num 19:9, 13, 20, etc.), but not in any non-biblical source so far as known, in N.T. only here and Hebrews 12:24 (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in Hebrews 9:19.; Hebrews 12:24 with allusion to Exodus 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28; Mark 14:24). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in Revelation 7:14.; Revelation 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις τεου αγιασμος πνευματοσ αιμα Χριστου prognōsis theouπλητυντειη hagiasmos pneumatosπλητυνω haima Christou (Bigg). Peter is not ashamed of the blood of Christ.Be multiplied (πλητυς plēthuntheiē). First aorist passive optative (volitive) of χαρις και ειρηνη plēthunō old verb (from ελεος plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
Late substantive from ραντιζω rantizō to sprinkle (Hebrews 9:13), a word used in the lxx of the sacrifices (Num 19:9, 13, 20, etc.), but not in any non-biblical source so far as known, in N.T. only here and Hebrews 12:24 (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in Hebrews 9:19.; Hebrews 12:24 with allusion to Exodus 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28; Mark 14:24). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in Revelation 7:14.; Revelation 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις τεου αγιασμος πνευματοσ αιμα Χριστου prognōsis theouπλητυντειη hagiasmos pneumatosπλητυνω haima Christou (Bigg). Peter is not ashamed of the blood of Christ.Be multiplied (πλητυς plēthuntheiē). First aorist passive optative (volitive) of χαρις και ειρηνη plēthunō old verb (from ελεος plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
Εριον Erion (wool) in N.T. only here and Hebrews 9:19, though old word. The person of the Lord Jesus is here described in language largely from Daniel 7:9 (the Ancient of Days). [source]
Probably his own spirit, though the Holy Spirit is possible (Revelation 1:10; Revelation 4:2; Revelation 21:10), without Paul‘s uncertainty (2 Corinthians 12:2). Cf. Ezekiel 3:14.; Ezekiel 8:3; Ezekiel 11:24.Into a wilderness (εις ερημον eis erēmon). In Isaiah 21:1 there is το οραμα της ερημου to horama tēs erēmou (the vision of the deserted one, Babylon), and in Isaiah 14:23 Babylon is called ερημον erēmon John may here picture this to be the fate of Rome or it may be that he himself, in the wilderness (desert) this side of Babylon, sees her fate. In Revelation 21:10 he sees the New Jerusalem from a high mountain.Sitting Present middle participle of κατημαι kathēmai as in Revelation 17:1. “To manage and guide the beast” (Vincent).Upon a scarlet-coloured beast (επι τηριον κοκκινον epi thērion kokkinon). Accusative with επι epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19.Full of names of blasphemy See Revelation 13:1 for “names of blasphemy” on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of Revelation 13:1; Revelation 19:20). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like τηριον thērion (γεμοντα gemonta accusative singular, εχων echōn nominative singular, though some MSS. read εχοντα echonta), construction according to sense in both instances. The verb γεμω gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
Present middle participle of κατημαι kathēmai as in Revelation 17:1. “To manage and guide the beast” (Vincent).Upon a scarlet-coloured beast (επι τηριον κοκκινον epi thērion kokkinon). Accusative with επι epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19.Full of names of blasphemy See Revelation 13:1 for “names of blasphemy” on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of Revelation 13:1; Revelation 19:20). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like τηριον thērion (γεμοντα gemonta accusative singular, εχων echōn nominative singular, though some MSS. read εχοντα echonta), construction according to sense in both instances. The verb γεμω gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
Accusative with επι epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19. [source]