KJV: For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary.
YLT: for a tabernacle was prepared, the first, in which was both the lamp-stand, and the table, and the bread of the presence -- which is called 'Holy;'
Darby: For a tabernacle was set up; the first, in which were both the candlestick and the table and the exposition of the loaves, which is called Holy;
ASV: For there was a tabernacle prepared, the first, wherein were the candlestick, and the table, and the showbread; which is called the Holy place.
| σκηνὴ | A tabernacle |
|
Parse: Noun, Nominative Feminine Singular Root: σκηνή Sense: tent, tabernacle, (made of green boughs, or skins or other materials). |
|
| κατεσκευάσθη | was prepared |
|
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: κατασκευάζω Sense: to furnish, equip, prepare, make ready. |
|
| πρώτη | first [room] |
|
Parse: Adjective, Nominative Feminine Singular Root: πρῶτος Sense: first in time or place. |
|
| ᾗ | which [were] |
|
Parse: Personal / Relative Pronoun, Dative Feminine Singular Root: ὅς Sense: who, which, what, that. |
|
| ἥ | - |
|
Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| τε | both |
|
Parse: Conjunction Root: τέ Sense: not only … but also. |
|
| λυχνία | the lampstand |
|
Parse: Noun, Nominative Feminine Singular Root: λυχνία Sense: a (candlestick) lamp stand, candelabrum. |
|
| τράπεζα | table |
|
Parse: Noun, Nominative Feminine Singular Root: τράπεζα Sense: a table. |
|
| ἡ | of the |
|
Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| πρόθεσις | presentation |
|
Parse: Noun, Nominative Feminine Singular Root: πρόθεσις Sense: a setting forth of a thing, placing of it in view, the shewbread. |
|
| ἄρτων | bread |
|
Parse: Noun, Genitive Masculine Plural Root: ἄρτος Sense: food composed of flour mixed with water and baked. |
|
| λέγεται | is called |
|
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
|
| Ἅγια | [the] Holy [Place] |
|
Parse: Adjective, Nominative Neuter Plural Root: ἅγιος Sense: most holy thing, a saint. |
|
Greek Commentary for Hebrews 9:2
See Hebrews 8:2 for σκηνη skēnē Large tents usually had two divisions (the outer and the inner or the first and the second). Note πρωτη prōtē for the first of two as with the first covenant (Hebrews 8:7, Hebrews 8:13; Hebrews 9:1). The large outer tent was entered first and was called αγια Hagia (Holy), the first division of the tabernacle. The two divisions are here termed two tabernacles. Was prepared First aorist passive of κατασκευαζω kataskeuazō See Hebrews 3:3. For the furniture see Exod 25; 26. Three items are named here: the candlestick (η λυχνια hē luchnia late word for λυχνιον luchnion) or lampstand, necessary since there were no windows (Exodus 25:31-39); the table (η τραπεζα hē trapeza old word, Matthew 15:27) for the bread (Exodus 25:23-30; Leviticus 24:6 of pure gold); the shewbread (η προτεσις των αρτων hē prothesis tōn artōn) as in Exodus 25:30; Exodus 40:23; Leviticus 24:5-9. Probably a hendiadys for the table with the loaves of God‘s Presence. [source]
See on Hebrews 3:3. [source]
The first tabernacle, that is, the first division of the tabernacle. He speaks of the two divisions as two tabernacles. [source]
Rend. lampstand. See on Matthew 5:15; see on Revelation 1:12. Description in Exodus 25:31-37. Comp. Zechariah 4:1-14. [source]
See Exodus 25:23-30; Exodus 35:13; 2 Chronicles 2:4; 2 Chronicles 13:11. The table and the loaves are treated as one item. Lit. the table and the setting forth of the loaves, that is, the table with its loaves set forth. See on Mark 2:26; see on Acts 11:23. [source]
Since it was thus furnished. See on Hebrews 8:2. [source]
Reverse Greek Commentary Search for Hebrews 9:2
Rev., the stand. Also a part of the furniture of every house, and commonly but one in the house: hence the article. The word, which occurs four times in the Gospels and eight times elsewhere, means, in every ease, not a candlestick, but a lamp-stand. In Hebrews 9:2, the golden “candlestick” of the tabernacle is called λυχνία ; but in the description of this article (Exodus 25:31, Exodus 25:39), we read, “Thou shalt make the seven lamps thereof;” and in Zechariah 4:2, where the imagery is drawn from the sanctuary, we have a “candlestick” with a bowl on the top of it, “and his seven lamps thereon, and seven pipes (for the oil) to the lamps which are upon the top thereof.” [source]
Our word liturgy. A common word in ancient Greek for public service, work for the people It is common in the papyri for the service of the Egyptian priesthood as we see it in the lxx of Hebrew priests (see also Hebrews 8:6; Hebrews 9:21; 2 Corinthians 9:12; Philemon 2:17, Philemon 2:30). [source]
Wyc., very light (compare the Nicene creed, “very God of very God”). This epithet is applied to light only here and 1 John 2:8, and is almost confined to the writings of John. A different word, ἀληθής , also rendered true, occurs at John 3:33; John 5:31; John 8:13, and elsewhere. The difference is that ἀληθινόζ signifies true, as contrasted with false; while ἀληθινός signifies what is real, perfect, and substantial, as contrasted with what is fanciful, shadowy, counterfeit, or merely symbolic. Thus God is ἀληθής (John 3:33) in that He cannot lie. He is ἀληθινός (1 Thessalonians 1:9), as distinguished from idols. In Hebrews 8:2, the heavenly tabernacle is called ἀληθινή , as distinguished from the Mosaic tabernacle, which was a figure of the heavenly reality (Hebrews 9:24). Thus the expression true light denotes the realization of the original divine idea of the Light - the archetypal Light, as contrasted with all imperfect manifestations: “the Light which fulfilled all that had been promised by the preparatory, partial, even fictitious lights which had existed in the world before.”“Our little systems have their day;They have their day and cease to be: They are but broken lights of Thee,-DIVIDER- And Thou, O Lord, art more than they.”Tennyson, In Memoriam. [source]
Locative case with ημηραι hēmērāi (day) understood after the adverb επαυριον epaurion “Second day of this spiritual diary” (Bernard) from John 1:19. Seeth Jesus coming Dramatic historical present indicative Graphic picture. Behold the Lamb of God Exclamation ιδε ide like ιδου idou not verb, and so nominative αμνος amnos Common idiom in John (John 1:36; John 3:26, etc.). For “the Lamb of God” see 1 Corinthians 5:7 (cf. John 19:36) and 1 Peter 1:19. The passage in Isaiah 53:6. is directly applied to Christ by Philip in Acts 8:32. See also Matthew 8:17; 1 Peter 2:22.; Hebrews 9:28. But the Jews did not look for a suffering Messiah (John 12:34) nor did the disciples at first (Mark 9:32; Luke 24:21). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in Isaiah 53:1-12, even if the rabbis did not see it there? Symeon had it dimly (Luke 2:35), but John more clearly. So Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis. Which taketh away the sin of the world Note singular αμαρτιαν hamartian not plural αμαρτιας hamartias (1 John 3:5) where same verb αιρω airō to bear away, is used. The future work of the Lamb of God here described in present tense as in 1 John 1:7 about the blood of Christ. He is the Lamb of God for the world, not just for Jews. [source]
For the old παραδειγμα paradeigma (not in N.T.), from υποδεικνυμι hupodeiknumi to show under the eyes as an illustration or warning (Matthew 3:7), common in the papyri for illustration, example, warning, here only in John, but in James 5:10; 2 Peter 2:6; Hebrews 4:11; Hebrews 8:5; Hebrews 9:26. Peter uses τυποι tupoi (1 Peter 5:3) with this incident in mind. In Judges 1:7 δειγμα deigma (without υπο hupo) occurs in the sense of example. That ye also should do Purpose clause with ινα hina and the present active subjunctive of ποιεω poieō (keep on doing). Doing what? Does Jesus here institute a new church ordinance as some good people today hold? If so, it is curious that there is no record of it in the N.T. Jesus has given the disciples an object lesson in humility to rebuke their jealousy, pride, and strife exhibited at this very meal. The lesson of the “example” applies to all the relations of believers with each other. It is one that is continually needed. [source]
Perfect identity of his will with that of the Father in “this moment of spiritual exaltation” (Bernard), though in Gethsemane Jesus distinguishes between his human will and that of the Father (Mark 14:36). Where I am That is heaven, to be with Jesus (John 12:26; John 13:36; John 14:3; Romans 8:17; 2 Timothy 2:11.). That they may behold Another purpose clause with ινα hina and the present active subjunctive of τεωρεω theōreō “that they may keep on beholding,” the endless joy of seeing Jesus “as he is” (1 John 3:2) in heaven. Before the foundation of the world This same phrase in Ephesians 1:4; 1 Peter 1:20 and six other times we have καταβολη κοσμου katabolē kosmou (Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8). Here we find the same pre-incarnate consciousness of Christ seen in John 17:5. [source]
See on the kindred noun ministration, Luke 1:23. This noun has passed through the following meanings: 1. A civil service, especially in the technical language of Athenian law. 2. A function or office of any kind, as of the bodily organs. 3. Sacerdotal ministration, both among the Jews and the heathen (see Hebrews 8:6; Hebrews 9:21). 4. The eucharistic services. 5.Set forms of divine worship (Lightfoot, “On Philippians,” ii., 17). Here, of the performance of Christian worship. Our word liturgy is derived from it. [source]
No word here for “houses” or “temples” in correct text Literally, “In things made with hands” It occurs in Mark 14:58 of the temple and of the sanctuary of Moab (Isaiah 16:12). It occurs also in Acts 7:24; Hebrews 9:11, Hebrews 9:24; Ephesians 2:11. Common in the old Greek. The prophet (ο προπητης ho prophētēs). Isaiah 66:1. Isaiah taught plainly that heaven is God‘s throne. [source]
Old word, but in N.T. only here, Acts 19:26; Hebrews 9:22. Was gathered together (συνηχτη sunēchthē). First aorist (effective) passive indicative of συναγω sunagō old and common verb. The “whole city” could hardly all gather in the synagogue. Perhaps Paul spoke in the synagogue and Barnabas to the overflow outside (see Acts 13:46). It was an eager and earnest gathering “to hear (ακουσαι akousai first aorist active infinitive of purpose) the word of God” and a great opportunity for Paul and Barnabas. The Codex Bezae has it “to hear Paul.” It was the new preacher (Paul) that drew the big crowd. It was a crowd such as will later hang on the words of John Wesley and George Whitfield when they preach Jesus Christ. [source]
Only here, 2 Corinthians 10:6; Hebrews 9:2. The kindred verb παραλούω toneglect, Rev., refuse, occurs Matthew 18:17. From παρά asideamiss, and ἀκούω tohear, sometimes with the accompanying sense of heeding, and so nearly = obey. Παρακοή is therefore, primarily, a failing to hear or hearing amiss. Bengel remarks that the word very appositely points out the first step in Adam's fall - carelessness, as the beginning of a city's capture is the remissness of the guards. [source]
Once and once only (Hebrews 9:26.), not ποτε pote (once upon a time). The life that he liveth (ο ζηι ho zēi). Cognate accusative of the relative. [source]
See on 1 Peter 5:3. The word may mean either an example, as 1 Timothy 4:12, or a type of a fact or of a spiritual truth. Hebrews 9:24; Romans 5:14. [source]
Lit., ends of the ages. So Rev. Synonymous with ἡ συντέλεια τῶν αἰώνων theconsummation of the ages, Hebrews 9:26. The phrase assumes that Christ's second coming is close at hand, and therefore the end of the world. Ellicott acutely remarks that the plural, ends, marks a little more distinctly the idea of each age of preparation having passed into the age that succeeded it, so that now all the ends of the ages have come down to them. [source]
This double compound is late and rare outside of Paul (1 Corinthians 1:7; Galatians 5:5; Romans 8:19, Romans 8:23, Romans 8:25; Philemon 3:20), 1 Peter 3:20; Hebrews 9:28. It is an eager expectancy of the second coming of Christ here termed revelation like the eagerness in προσδεχομενοι prosdechomenoi in Titus 2:13 for the same event. “As if that attitude of expectation were the highest posture that can be attained here by the Christian” (F.W. Robertson). [source]
More exactly, examples for us (objective genitive ημων hēmōn not subjective genitive, of us). The word τυποι tupoi (our types) comes from τυπτω tuptō to strike, and meant originally the mark of a blow as the print of the nails (John 20:25), then a figure formed by a blow like images of the gods (Acts 7:43), then an example to be imitated (1 Peter 5:3; 1 Timothy 4:12; 1 Thessalonians 1:7; 2 Thessalonians 3:9), or to be avoided as here, and finally a type in a doctrinal sense (Romans 5:14; Hebrews 9:24). [source]
Adverb in sense of τυποι tupoi in 1 Corinthians 10:6. Only instance of the adverb except in ecclesiastical writers after this time, but adjective τυπικος tupikos occurs in a late papyrus. For our admonition (προς νουτεσιαν ημων pros nouthesian hēmōn). Objective genitive (ημων hēmōn) again. Νουτεσια Nouthesia is late word from νουτετεω noutheteō (see note on Acts 20:31; note on 1 Thessalonians 5:12 and note on 1 Thessalonians 5:14) for earlier νουτετησις nouthetēsis and νουτετια nouthetia The ends of the ages have come Cf. Hebrews 9:26 η συντελεια των αιωνων hē sunteleia tōn aiōnōn the consummation of the ages (also Matthew 13:40). The plural seems to point out how one stage succeeds another in the drama of human history. Κατηντηκεν Katēntēken is perfect active indicative of κατανταω katantaō late verb, to come down to (see note on Acts 16:1). Does Paul refer to the second coming of Christ as in 1 Corinthians 7:26 ? In a sense the ends of the ages like a curtain have come down to all of us. [source]
Cf. Hebrews 9:26 η συντελεια των αιωνων hē sunteleia tōn aiōnōn the consummation of the ages (also Matthew 13:40). The plural seems to point out how one stage succeeds another in the drama of human history. Κατηντηκεν Katēntēken is perfect active indicative of κατανταω katantaō late verb, to come down to (see note on Acts 16:1). Does Paul refer to the second coming of Christ as in 1 Corinthians 7:26 ? In a sense the ends of the ages like a curtain have come down to all of us. [source]
Late word for hirelings This neat Greek idiom of ωπειλετε epei with the imperfect indicative (οπειλω ōpheilete from αν opheilō to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, Grammar, p. 965). Sometimes αν an is used also as in Hebrews 10:2, but with verbs of obligation or necessity Αρα an is usually absent as here (cf. Hebrews 9:20). The unexpressed condition here would be, “if that were true” (including fornicators, the covetous, extortioners, idolaters of the outside world). Ara means in that case. [source]
Old word for the over-reachers, those avaricious for more and more In N.T. only here, 1 Corinthians 6:10; Ephesians 5:5. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power. Extortioners (ειδωλολατραις harpaxin). An old adjective with only one gender, rapacious (Matthew 7:15; Luke 18:11), and as a substantive robber or extortioner (here and 1 Corinthians 6:10). Bandits, hijackers, grafters they would be called today. Idolaters Late word for hirelings This neat Greek idiom of ωπειλετε epei with the imperfect indicative (οπειλω ōpheilete from αν opheilō to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, Grammar, p. 965). Sometimes αν an is used also as in Hebrews 10:2, but with verbs of obligation or necessity Αρα an is usually absent as here (cf. Hebrews 9:20). The unexpressed condition here would be, “if that were true” (including fornicators, the covetous, extortioners, idolaters of the outside world). Ara means in that case. [source]
This neat Greek idiom of ωπειλετε epei with the imperfect indicative Sometimes αν an is used also as in Hebrews 10:2, but with verbs of obligation or necessity Αρα an is usually absent as here (cf. Hebrews 9:20). The unexpressed condition here would be, “if that were true” (including fornicators, the covetous, extortioners, idolaters of the outside world). Ara means in that case. [source]
Also rendered ministry or ministration (A.V. and Rev.), as Luke 1:23; Hebrews 8:6; Hebrews 9:21. See on Luke 1:23. The word is used of this same contribution, Romans 15:7. [source]
Quite often in Paul, and only twice elsewhere, Hebrews 9:28; 1 Peter 3:20. See on Philemon 3:20. [source]
Πρὸς combines with the sense of direction that of active relation with. Comp. Matthew 13:56; Mark 9:16; John 1:1; Acts 3:25; Acts 28:25; 1 Thessalonians 4:12; Hebrews 9:20. Frequently in Class. of all kinds of personal intercourse. See Hom. Od. xiv. 331; xix. 288; Thucyd. ii. 59; iv. 15; vii. 82; Hdt. i. 61. Ὁικεῖοι ofthe household, rare in N.T. See Ephesians 2:19; 1 Timothy 5:8. Quite often in lxx of kinsmen. It is unnecessary to introduce the idea of a household here, as A.V., since the word acquired the general sense of pertaining or belonging to. Thus οἰκεῖοι φιλοσοφίας or γεωγραφίας belongingto philosophy or geography, philosophers, geographers. So here, belonging to the faith, believers. [source]
Old word from καταβαλλω kataballō to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with προ pro in the Prayer of Jesus (John 17:24) of love of the Father toward the Son. It occurs also in 1 Peter 1:20. Elsewhere we have απο apo (from) used with it (Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8). But Paul uses neither phrase elsewhere, though he has απο των αιωνων apo tōn aiōnōn (from the ages) in Ephesians 3:9. Here in Ephesians 1:3-14. Paul in summary fashion gives an outline of his view of God‘s redemptive plans for the race. That we should be (ειναι ημας einai hēmās). Infinitive of purpose with the accusative of general reference (ημας hēmās). See note on Colossians 1:22 for the same two adjectives and also κατενωπιον αυτου katenōpion autou f0). [source]
Rev., wait for. See on 1 Corinthians 1:7. Used only by Paul, and in Hebrews 9:28. Compare Romans 8:19, Romans 8:23, Romans 8:25; Galatians 5:5. It indicates earnest, patient waiting and expectation. As in ἀποκαραδοκια earnestexpectation, Phlippians 1:20, the compounded preposition ἀπό denotes the withdrawal of attention from inferior objects. The word is habitually used in the New Testament with reference to a future manifestation of the glory of Christ or of His people. [source]
Savior has no article, and its emphatic position in the sentence indicates that it is to be taken predicatively with Jesus Christ, and not as the direct object of the verb. Hence render: we await as Savior the Lord, etc. Compare Hebrews 9:28, “To them that wait for Him will He appear a second time unto salvation.” [source]
Lit., laid away, as the pound in the napkin, Luke 19:20. With the derivative sense of reserved or awaiting, as the crown, 2 Timothy 4:8. In Hebrews 9:27, it is rendered appointed (unto men to die), where, however, the sense is the same: death awaits men as something laid up. Rev., in margin, laid up for. Compare treasure in heaven, Matthew 6:20; Matthew 19:21; Luke 12:34. “Deposited, reserved, put by in store out of the reach of all enemies and sorrows” (Bishop Wilson). [source]
Lit., of the glory. The Gentiles, in receiving the manifestation of Christ, did not realize all its glory. The full glory of the inheritance was a hope, to be realized when Christ should appear “the second time unto salvation” (Hebrews 9:28). Compare 1 Timothy 1:1. Glory refers to the glory of the mystery; hence the glory, but with more emphasis upon the idea of the same glory consummated at Christ's coming - the glory which shall be revealed. See Romans 8:18; 2 Corinthians 4:17; 1 Peter 1:7 [source]
The preposition combines with the sense of direction that of relation and intercourse. Comp. Matthew 13:56; Mark 9:16; John 1:1; Acts 3:25; Colossians 4:5; Hebrews 9:20. [source]
The interpretation of 1 Thessalonians 4:3-6usually varies between two explanations: 1. making the whole passage refer to fornication and adultery: 2. limiting this reference to 1 Thessalonians 4:3-5, and making 1 Thessalonians 4:6refer to honesty in business. Both are wrong. The entire passage exhibits two groups of parallel clauses; the one concerning sexual, and the other business relations. Thus: 1. Abstain from fornication: deal honorably with your wives. 2. Pursue your business as holy men, not with covetous greed as the heathen: do not overreach or defraud. A comma should be placed after σκεῦος vesseland κτᾶσθαι procureor acquire, instead of being made dependent on εἰδέναι knowshould begin a new clause. Render, that every one of you treat his own wife honorably. Εἰδέναι isused Hebraistically in the sense of have a care for, regard, as 1 Thessalonians 5:12, “Know them that labor,” etc.: recognize their claim to respect, and hold them in due regard. Comp. Genesis 39:6: Potiphar οὐκ ᾔδει τῶν καθ ' αὑτὸν οὐδὲν “gave himself no concern about anything that he had.” 1 Samuel 2:12: the sons of Eli οὐκ εἰδότες τὸν κύριον “paying no respect to the Lord.” Exodus 1:8: Another King arose ὃς οὐκ ᾔδει τὸν Ἱωσήφ “who did not recognize or regard Joseph”: did not remember his services and the respect in which he had been held. Σκεῦος is sometimes explained as body, for which there is no evidence in N.T. In 2 Corinthians 4:7the sense is metaphorical. Neither in lxx nor Class. does it mean body. In lxx very often of the sacred vessels of worship: sometimes, as in Class., of the accoutrements of war. In N.T. occasionally, both in singular and plural, in the general sense of appliances, furniture, tackling. See Matthew 12:29; Luke 17:31; Acts 27:17; Hebrews 9:21. For the meaning vessel, see Luke 8:16; John 19:20; 2 Corinthians 4:7; Revelation 2:27. Here, metaphorically, for wife; comp. 1 Peter 3:7. It was used for wife in the coarse and literal sense by Rabbinical writers. The admonition aptly follows the charge to abstain from fornication. On the contrary, let each one treat honorably his own wife. The common interpretation is, “as a safeguard against fornication let every one know how to procure his own wife.” It is quite safe to say that such a sentence could never have proceeded from Paul. He never would have offset a charge to abstain from fornication with a counsel to be well informed in the way of obtaining a wife. When he does touch this subject, as he does in 1 Corinthians 7:2, he says, very simply, “to avoid fornication let every man have ( ἐχέτω ) his own wife”; not, know how to get one. Εἰδέναι knowas usually interpreted, is both superfluous and absurd. Besides, the question was not of procuring a wife, but of living honorably and decently with her, paying her the respect which was her right, and therefore avoiding illicit connections. [source]
For glory see on 1 Thessalonians 2:12. Ἱσχὺς powernot often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς , and makes the edicts ἰσχυρὰ validand hard to resist. Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isaiah 2:10, Isaiah 2:19, Isaiah 2:21. The power ( δύναμις ) and glory of God are associated in Matthew 24:30; Mark 13:26; Luke 21:27; Revelation 4:11; Revelation 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strengthof his glory, Colossians 1:11. Additional Note on ὄλεθρον αἰώνιον eternaldestruction, 2 Thessalonians 1:9 Ἁιών transliterated eon is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle ( περὶ οὐρανοῦ , i. 9,15) says: “The period which includes the whole time of each one's life is called the eon of each one.” Hence it often means the life of a man, as in Homer, where one's life ( αἰών ) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached. It is sometimes translated world; world representing a period or a series of periods of time. See Matthew 12:32; Matthew 13:40, Matthew 13:49; Luke 1:70; 1 Corinthians 1:20; 1 Corinthians 2:6; Ephesians 1:21. Similarly οἱ αἰῶνες theworlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Corinthians 2:7; 1 Corinthians 10:11; Hebrews 1:2; Hebrews 9:26; Hebrews 11:3. -DIVIDER- -DIVIDER- The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always ( ἀεί ) liars (Titus 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Corinthians 4:11; 2 Corinthians 6:10; Hebrews 3:10; 1 Peter 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”-DIVIDER- In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Ephesians 3:11. Paul contemplates eons before and after the Christian era. Ephesians 1:21; Ephesians 2:7; Ephesians 3:9, Ephesians 3:21; 1 Corinthians 10:11; comp. Hebrews 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων theeon of the eons (Ephesians 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Hebrews 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Romans 16:27; Galatians 1:5; Philemon 4:20, etc. This plural phrase is applied by Paul to God only. -DIVIDER- -DIVIDER- The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος , which means everlasting, has its meaning limited to a given point of time in Judges 1:6. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα , habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exodus 21:6; Exodus 29:9; Exodus 32:13; Joshua 14:9; 1 Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of αἰώνιος . Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Genesis 48:4; Numbers 10:8; Numbers 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk 3:6; Isaiah 61:8. -DIVIDER- -DIVIDER- Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render αἰώνιος everlastingOf course the life of God is endless; but the question is whether, in describing God as αἰώνιος , it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons from a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect. -DIVIDER- -DIVIDER- There is a word for everlasting if that idea is demanded. That αἰώνιος occurs rarely in the New Testament and in lxx does not prove that its place was taken by αἰώνιος . It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Romans 1:20, where he speaks of “the everlasting power and divinity of God.” In Romans 16:26he speaks of the eternal God ( τοῦ αἰωνίου θεοῦ ); but that he does not mean the everlasting God is perfectly clear from the context. He has said that “the mystery” has been kept in silence in times eternal ( χρόνοις αἰωνίοις ), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ὁ βασιλεὺς τῶν αἰώνων theKing of the eons, applied to God in 1 Timothy 1:17; Revelation 15:3; comp. 2Timothy href="/desk/?q=2ti+1:9&sr=1">2 Timothy 1:9; Titus 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons. -DIVIDER- -DIVIDER- Ζωὴ αἰώνιος eternallife, which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος . Κόλασις αἰώνιος , rendered everlasting punishment (Matthew 25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases ζωὴ αἰώνιος does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Matthew 19:16; John 5:39. John says that ζωὴ αἰώνιος is the present possession of those who believe on the Son of God, John 3:36; John 5:24; John 6:47, John 6:64. The Father's commandment is ζωὴ αἰώσιος , John 12:50; to know the only true God and Jesus Christ is ζωὴ αἰώνιος , John 17:3. -DIVIDER- -DIVIDER- Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: “In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upon the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as ἡ ὄντως ζωὴ thelife which is life indeed, and ἡ ζωὴ τοῦ θεοῦ thelife of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order.”-DIVIDER- Thus, while αἰώνιος carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luke 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions. -DIVIDER- -DIVIDER- In the present passage it is urged that ὄλεθρον destructionpoints to an unchangeable, irremediable, and endless condition. If this be true, if ὄλεθρος isextinction, then the passage teaches the annihilation of the wicked, in which case the adjective αἰώνιος is superfluous, since extinction is final, and excludes the idea of duration. But ὄλεθρος does not always mean destruction or extinction. Take the kindred verb ἀπόλλυμι todestroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, “the world being deluged with water, perished ” ( ἀπολοῦνται 2 Peter 3:6); but the world did not become extinct, it was renewed. In Hebrews 1:11, Hebrews 1:12quoted from Isaiah href="/desk/?q=isa+51:6&sr=1">Isaiah 51:6, Isaiah 51:16; Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. Similarly, “the Son of man came to save that which was lost ” ( ἀπολωλός ), Luke 19:10. Jesus charged his apostles to go to the lost ( ἀπολωλότα ) sheep of the house of Israel, Matthew 10:6, comp. Matthew 15:24. “He that shall lose ( ἀπολέσῃ ) his life for my sake shall find it,” Matthew 16:25. Comp. Luke 15:6, Luke 15:9, Luke 15:32. -DIVIDER- -DIVIDER- In this passage the word destruction is qualified. It is “destruction from the presence of the Lord and from the glory of his power, “ at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Ἁιώνιος may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is αἰώνιος to be interpreted as everlasting or endless.sa180 [source]
Better, appeared unto or showed himself to, as Matthew 17:3; Luke 1:11; Acts 7:2; Hebrews 9:28. The same verb is used of the appearance of the risen Christ to different persons or parties (1 Corinthians 15:5-8). The reference of the words cannot be determined with certainty. They seem to imply some great, majestic occasion, rather than the angelic manifestations during Jesus' earthly life. Besides, on these occasions, the angels appeared to him, not he to them. The reference is probably to his appearance in the heavenly world after his ascension, when the glorified Christ, having been triumphantly vindicated in his messianic work and trial, presented himself to the heavenly hosts. Comp. Philemon 2:10; Ephesians 3:10, and, in the latter passage, note the connection with; “the mystery,” 1 Timothy 3:9. [source]
More correctly, was manifested. The verb is used John 1:2; Hebrews 9:26; 1 Peter 1:20; 1 John 3:5, 1 John 3:8, of the historical manifestation of Christ; and of the future coming of Christ in Colossians 3:4; 1 Peter 5:4; 1 John 3:2. [source]
For love rend. have loved. Appearing, Christ's second coming: see on 1 Timothy 6:14; see on 2 Thessalonians 2:8. The phrase N.T.oSome have interpreted appearing as Christ's first coming into the world, as 2 Timothy 1:10; but the other sense is according to the analogy of 1 Corinthians 2:9; Philemon 3:20; Hebrews 9:28. [source]
Lit. the way of the holies. For the construction comp. ὸδὸν ἐθνῶν wayof the Gentiles, Mark 10:5. The phrase N.T.o Τῶν ἀγίων as in Hebrews 9:12, Hebrews 9:24, Hebrews 9:25; Hebrews 10:19. [source]
According to Exodus 26:31-37there were two veils, the one before the door of the tent and the other before the sanctuary. After passing the first veil and entering the tent, the worshipper would see before him the second veil behind which was the holy of holies. The writer calls this also a tabernacle, Hebrews 9:2. [source]
Lit. having been offered once for all. Note the passive in contrast with offer himself, Hebrews 9:25. He was appointed to die as truly as we. Comp. Luke 24:26; Matthew 26:53, Matthew 26:54; Psalm 40:7, Psalm 40:8. [source]
His offering did not need repetition like the Levitical sacrifices. Offer himself refers rather to Christ's entrance into the heavenly sanctuary and presentation of himself before God, than to his offering on the cross. See on Hebrews 9:14. The sacrifice on the cross is described by παθεῖν suffer Hebrews 9:26, and is introduced as a distinct thought. The point is that, being once in the heavenly sanctuary, Christ was not compelled to renew often his presentation of himself there, since, in that case, it would be necessary for him to suffer often. Each separate offering would necessitate a corresponding suffering. [source]
The connection is, “there are those who offer the gifts according to the law, such as ( οἵτινες ) serve,” etc. For λατρεύουσιν servesee on 2 Timothy 1:3. Omit unto. Rend. serve the copy and shadow, etc., or, as Rev., that which is a copy and shadow. For ὑπόδειγμα copysee on 1 Peter 5:3; see on 2 Peter 2:6. Comp. Hebrews 9:23. Τῶν ἐπουρανίων “of heavenly things.” Τὰ ἐπουράνια in N.T. usually “heavenly places.” See Ephesians 1:3; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12: “heavenly things,” John 3:12; Philemon 2:10; Hebrews 9:23. [source]
The heavenly sanctuary. Τὰ ἅγια themost holy place, Hebrews 9:8, Hebrews 9:12, Hebrews 9:25; Hebrews 10:19; Hebrews 13:11. Comp. ἅγια ἀγίων holyof holies, Hebrews 9:3. Ἅγια holyplaces generally, but with special reference to the innermost sanctuary, Hebrews 9:24. [source]
Verily is superfluous. Ἀθέτησις only here and Hebrews 9:26; a very few times in lxx: The fundamental idea is the doing away of something established ( θετόν ). The verb ἀθετεῖν tomake void, do away with, is common in N.T. and in lxx, where it represents fifteen different Hebrew words, meaning to deal falsely, to make merchandise of, to abhor, to transgress, to rebel, to break an oath, etc. The noun, in a technical, legal sense, is found in a number of papyri from 98 to 271 a.d., meaning the making void of a document. It appears in the formula εἰς ἀθίτησιν καὶ ἀκύρωσιν forannulling and canceling. Προαγούσης ἐντολῆς rend. of a foregoing commandment. The expression is indefinite, applying to any commandment which might be superseded, although the commandment in Hebrews 7:16is probably in the writer's mind. Foregoing, not emphasizing mere precedence in time, but rather the preliminary character of the commandment as destined to be done away by a later ordinance. With foregoing comp. 1 Timothy 1:18; 1 Timothy 5:24. [source]
Rend. “once for all enlightened.” Ἅπαξ is frequent in the Epistle. Comp. Hebrews 9:7, Hebrews 9:26, Hebrews 9:27, Hebrews 9:28; Hebrews 10:2; Hebrews 12:26, Hebrews 12:27. Indicating that the enlightenment ought to have sufficed to prevent them from falling away; not that it does not admit of repetition. Enlightened, through the revelation of God in Christ, the true light, and through the power of the Spirit. Φωτίζειν in lxx usually to teach or instruct; see Psalm 119:130; 2 Kings 12:2; 2 Kings 17:27. Comp. in N.T. John 1:9; Ephesians 1:18; Ephesians 3:9; Hebrews 10:32. Erasmus gives the correct explanation: “Who once for all have left the darkness of their former life, having been enlightened by the gospel teaching.” There is no ground for explaining the word here of baptism, although the fathers from the time of Justin Martyr used φωτίζειν and φωτοσμός in that sense, and this usage continued down to the Reformation. See Just. Mart. Apol. i. 62. Chrysostom entitled his 59th Homily, addressed to candidates for baptism, πρὸς τοὺς μέλλοντας φωτίζεσθαι tothose who are about to be enlightened; and justified this name for baptism by this passage and Hebrews 10:32. The Peshitto translates this passage, “who have once (for all) descended to baptism.” The N.T. gives no example of this usage. [source]
The verb includes not only erection, but furnishing with the entire equipment. See Hebrews 9:2; 1 Peter 2:10. The verb oP. The application of built or established to Christ (Hebrews 3:3) is guarded against possible misapprehension. Christ is the establisher, but not by any independent will or agency. As the Son he is he that built, but it is as one with God who built all things. The special foundership of Christ does not contradict or exclude the general foundership of God. [source]
Πέσῃ fallis to be taken absolutely; not, fall into the same example. Υ̓πόδειγμα examplemostly in Hebrews. Rejected as unclassical by the Attic rhetoricians. Originally a sign which suggests something: a partial suggestion as distinct from a complete expression. See Hebrews 8:5; Hebrews 9:23. Thus Christ's washing of the disciples' feet (John 13:15) was a typical suggestion of the whole field and duty of ministry. See on 1 Peter 2:6. It is not easy to give the exact force of ἐν inStrictly speaking, the “example of disobedience” is conceived as that in which the falling takes place. The fall is viewed in the sphere of example. Comp. 1Corinthians href="/desk/?q=1co+2:7&sr=1">1 Corinthians 2:7. Rend. that no man fall in the same example of disobedience: the same as that in which they fell. [source]
In contrast with the blood of animal-sacrifices. Comp. Hebrews 9:12, Hebrews 9:28. [source]
Lit. one that despised; any transgressor. The verb only here in Hebrews. The kindred noun ἀθέτησις only in Hebrews. See Hebrews 7:18; Hebrews 9:26. [source]
A right and genuine inward attitude toward God. For the phrase comp. lxx, Isaiah 38:3. N.T.oFor ἀληθινῆς see on John 1:9, and comp. Hebrews 8:2; Hebrews 9:24. A true heart is required to enter the true sanctuary. The phrase means more than in sincerity. Sincerity is included, but with it all that enters into a right attitude toward God as revealed in our Great High Priest, - gladness, freedom, enthusiasm, bold appropriation of all the privileges of sonship. [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]
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. from him from the heavens. Supply as A.V. that speaketh Ὁ ἀπ ' οὐρανοῦ or οὐρανῶν does not occur in N.T. elsewhere. Wherever ἀπ ' οὐρ . appears, some act or thing is always named which proceeds from heaven. See Matthew 24:29; Mark 8:11; Luke 9:54; Luke 17:29; Luke 21:11; Luke 22:43; John 6:38; 1 Thessalonians 1:7. The speaker from heaven is still God, but speaking through his Son. The thought connects itself with that of Christ carrying his blood into the heavenly sanctuary, from which he exerts his power on behalf of men. See Hebrews 9:12, Hebrews 9:24. This will be the clearer if we throw out the idea of Christ presenting his blood to an angry God as a propitiation, and interceding with him to pardon sin. See note on Hebrews 7:26. [source]
Διὰ commonly expresses secondary agency, but, in some instances, it is used of God's direct agency. See 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 4:7. Christ is here represented as a mediate agency in creation. The phrase is, clearly, colored by the Alexandrian conception, but differs from it in that Christ is not represented as a mere instrument, a passive tool, but rather as a cooperating agent. “Every being, to reach existence, must have passed through the thought and will of the Logos” (Godet); yet “the Son can do nothing of himself but what he seeth the Father doing” (John 5:19). With this passage Colossians 1:16should be studied. There it is said that all things, collectively ( τὰ πάντα ), were created in him ( ἐν αὐτῷ ) and through him ( δι ' αὐτοῦ as here). The former expression enlarges and completes the latter. Δι ' αὐτοῦ represents Christ as the mediate instrument. Ἐν αὐτῷ indicates that “all the laws and purposes which guide the creation and government of the universe reside in him, the Eternal Word, as their meeting-point.” Comp. John 1:3; 1 Corinthians 8:6. For τοῦς αἰῶνας theworlds, see additional note on 2 Thessalonians 1:9. Rend. for by whom also he made, by whom he also made. The emphasis is on made, not on worlds: on the fact of creation, not on what was created. In the writer's thought heirship goes with creation. Christ is heir of what he made, and because he made it. As πάντων, in the preceding clause, regards all things taken singly, αἰῶνας regards them in cycles. Ἀιῶνας does not mean times, as if representing the Son as the creator of all time and times, but creation unfolded in time through successive aeons. All that, in successive periods of time, has come to pass, has come to pass through him. Comp. 1 Corinthians 10:11; Ephesians 3:21; Hebrews 9:26; 1 Timothy 1:17; lxx, Ecclesiastes href="/desk/?q=ec+3:11&sr=1">Ecclesiastes 3:11. See also Clement of Rome, Ad Corinth. xxxv, ὁ δημιουργὸς καὶ πατὴρ τῶν αἰώνων theCreator and Father of the ages. Besides this expression, the writer speaks of the world as κόσμος (Hebrews 4:3; Hebrews 10:5); ἡ οἰκουμένη (Hebrews 1:6), and τὰ πάντα (Hebrews 1:3). [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]
First aorist active participle of ατετεω atheteō late compound, very common in lxx, from alpha privative and τιτημι tithēmi to render null and void, to set aside, only here in Hebrews (see Mark 7:9), but note ατετησις athetēsis (Hebrews 7:18; Hebrews 9:26). Without mercy See 2 Corinthians 1:3. This was the law (Deuteronomy 17:6) for apostates. On the word of two or three “On the basis of two or three.” For this use of επι epi with the locative see Hebrews 9:17. [source]
First aorist active indicative of παροικεω paroikeō old verb to dwell Literally, “land of the promise.” The promise made by God to him (Genesis 12:7; Genesis 13:15; Genesis 17:8). As in a land not his own For αλλοτριος allotrios (belonging to another) see Hebrews 9:25; Hebrews 11:34. The heirs with him of the same promise Late double compound (συν κληροσ νεμομαι sun class="translit"> klēros class="translit"> nemomai), found in Philo, inscriptions and papyri, in N.T. only here, Romans 8:17; Ephesians 3:6; 1 Peter 3:7. “Co-heirs” with Abraham. [source]
Second aorist middle participle of γινομαι ginomai In contrast with on in Hebrews 1:3. By so much Instrumental case of τοσουτος tosoutos correlative with οσωι hosōi (as) with comparative in both clauses Than the angels Ablative of comparison after κρειττων kreittōn as often. Than they Instead of the ablative αυτων autōn here the preposition παρα para (along, by the side of) with the accusative occurs, another common idiom as in Hebrews 3:3; Hebrews 9:23. Διαπορος Diaphoros only in Hebrews in N.T. except Romans 12:6. Hath inherited Perfect active indicative of κληρονομεω klēronomeō (from κληρονομος klēronomos heir, Hebrews 1:2), and still inherits it, the name The author proves it from Scripture (Hebrews 1:4-14). [source]
Indefinite temporal clause with οταν hotan and second aorist active subjunctive of εισαγω eisagō If παλιν palin is taken with εισαγαγηι eisagagēi the reference is to the Second Coming as in Hebrews 9:28. If παλιν palin merely introduces another quotation (Psalm 97:7) parallel to και παλιν kai palin in Hebrews 1:5, the reference is to the incarnation when the angels did worship the Child Jesus (Luke 2:13.). There is no way to decide certainly about it. The first-born See Psalm 89:28. For this compound adjective applied to Christ in relation to the universe see Colossians 1:15, to other men, Romans 8:29; Colossians 1:18, to the other children of Mary, Luke 2:7; here it is used absolutely. The world “The inhabited earth.” See Acts 17:6. Let worship Imperative first aorist active third plural of προσκυνεω proskuneō here in the full sense of worship, not mere reverence or courtesy. This quotation is from the lxx of Deut 32:43, but is not in the Hebrew, though most of the lxx MSS. (except F) have υιοι τεου huioi theou but the substance does occur also in Psalm 97:7 with οι αγγελοι αυτου hoi aggeloi autou f0). [source]
Thayer says that λειτουργικος leitourgikos was not found in profane authors, but it occurs in the papyri for “work tax” (money in place of service) and for religious service also. The word is made from λειτουργια leitourgia (Luke 1:23; Hebrews 8:6; Hebrews 9:21). Sent forth Present passive participle of αποστελλω apostellō sent forth repeatedly, from time to time as occasion requires. For the sake of With the accusative, the usual causal meaning of δια dia That shall inherit “That are going to inherit,” common idiom of μελλω mellō (present active participle) with the infinitive (present active here), “destined to inherit” (Matthew 11:14). Salvation Here used of the final salvation in its consummation. Only here in the N.T. do we have “inherent salvation,” but see Hebrews 6:12; Hebrews 12:17. We do not have here the doctrine of special guardian angels for each of us, but simply the fact that angels are used for our good. “And if so, may we not be aided, inspired, guided by a cloud of witnesses - not witnesses only, but helpers, agents like ourselves of the immanent God?” (Sir Oliver Lodge, The Hibbert Journal, Jan., 1903, p. 223). [source]
Old verb as in Matthew 11:7. He hath promised Perfect middle indicative of επαγγελλω epaggellō and it still holds. He quotes Haggai 2:6. Will I make to tremble Old and strong verb (here future active) σειω seiō to agitate, to cause to tremble as in Matthew 21:10. The author applies this “yet once more” (ετι απαχ eti hapax) and the reference to heaven (τον ουρανον ton ouranon) to the second and final “shaking” at the Second Coming of Jesus Christ for judgment (Hebrews 9:28). [source]
Late word from ατετεω atheteō (alpha privative and τιτημι tithēmi), to set aside (Mark 6:26), in N.T. only here and Hebrews 9:26. Common in the papyri in a legal sense of making void. Involved in μετατεσις metathesis (change in Hebrews 7:12). Foregoing Present active participle of προαγω proagō to go before (1 Timothy 1:18). Because of its weakness Neuter abstract adjective with article for quality as in Hebrews 7:7 with δια dia and accusative case for reason. Unprofitableness Old compound (alpha privative and οπελος ophelos) useless, and neuter singular like αστενες asthenes In N.T. only here and Titus 3:9. [source]
Imperfect active indicative of πρεπω prepō as in Hebrews 2:10, only there it was applied to God while here to us. “Such” Saintly, pious, as already noted. Cf. Acts 2:24; Acts 13:35. Guileless Without malice, innocent. In N.T. only here and Romans 16:18. Undefiled Untainted, stainless. In the papyri. Not merely ritual purity (Leviticus 21:10-15), but real ethical cleanness. Separated from sinners Perfect passive participle. Probably referring to Christ‘s exaltation (Hebrews 9:28). Made higher than the heavens “Having become higher than the heavens.” Ablative case (ουρανων ouranōn) after the comparative adjective (υπσηλοτερος hupsēloteros). [source]
Further purpose with the first aorist active subjunctive of αππαλλασσω appallassō old verb to change from, to set free from, in N.T. only here, Luke 12:58; Acts 19:12. Through fear of death Instrumental case of ποβος phobos The ancients had great fear of death though the philosophers like Seneca argued against it. There is today a flippant attitude towards death with denial of the future life and rejection of God. But the author of Hebrews saw judgment after death (Hebrews 9:27.). Hence our need of Christ to break the power of sin and Satan in death. All their lifetime Present active infinitive with πας pas and the article in the genitive case with δια dia “through all the living.” Subject to bondage Old adjective from ενεχω enechō “held in,” “bound to,” with genitive, bond-slaves of fear, a graphic picture. Jesus has the keys of life and death and said: “I am the life.” Thank God for that. [source]
The author now takes up the main argument of the Epistle, already alluded to in Hebrews 1:3; Hebrews 2:17.; Hebrews 3:1, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3). Jesus is superior to the prophets (Hebrews 1:1-3), to angels (1:4-2:18), to Moses (3:1-4:13), he has already shown. Here he only terms Jesus “great” as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds. Who hath passed through the heavens Perfect active participle of διερχομαι dierchomai state of completion. Jesus has passed through the upper heavens up to the throne of God (Hebrews 1:3) where he performs his function as our high priest. This idea will be developed later (Hebrews 6:19.; Hebrews 7:26-28; Hebrews 9:11., and Hebrews 9:24.). Jesus the Son of God The human name linked with his deity, clinching the argument already made (1:1-4:13). Let us hold fast our confession Present active volitive subjunctive of κρατεω krateō old verb (from κρατος kratos power), with genitive to cling to tenaciously as here and Hebrews 6:18 and also with the accusative (2 Thessalonians 2:15; Colossians 2:19). “Let us keep on holding fast.” This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (Hebrews 3:1) of Christ already made. Before making the five points of Christ‘s superior priestly work (better priest than Aaron, 5:1-7:25; under a better covenant, Hebrews 8:1-13; in a better sanctuary, Hebrews 9:1-12; offering a better sacrifice, 9:13-10:18; based on better promises, 10:19-12:3), the author gives a double exhortation (Hebrews 4:14-16) like that in Hebrews 2:1-4 to hold fast to the high priest (Hebrews 4:14.) and to make use of him (Hebrews 4:16). [source]
Present active indicative of λατρευω latreuō for which verb see note on Matthew 4:10. A copy Dative case after λατρευουσιν latreuousin See note on John 13:15 and note on Hebrews 4:11 for this interesting word. Shadow Dative case. Old word for which see note on Matthew 4:16; note on Mark 4:32; and note on Colossians 2:17. See same idea in Hebrews 9:23. For difference between σκια skia and εικων eikōn see Hebrews 10:1. Here “copy and shadow” form a practical hendiadys for “a shadowy outline” (Moffatt). Is warned of God Perfect passive indicative of χρηματιζω chrēmatizō old verb (from χρημα chrēma business) for which see note on Matthew 2:12, note on Matthew 2:22, and note on Luke 2:26. The word “God” is not used, but it is implied as in Acts 10:22; Hebrews 12:25. So in lxx, Josephus, and the papyri. For saith he Argument from God‘s command (Exodus 25:40). See that thou make Common Greek idiom with present active imperative of οραω horaō and the volitive future of ποιεω poieō without ινα hina (asyndeton, Robertson, Grammar, p. 949). The pattern The very word used in Exodus 25:40 and quoted also by Stephen in Acts 7:44. For τυπος tupos see note on John 20:25; note on Romans 6:17, and etc. The tabernacle was to be patterned after the heavenly model. [source]
The present active participle εχουσα echousa (feminine singular) agrees with σκηνη skēnē (the Holy of Holies). It is not certain whether τυμιατηριον thumiatērion here means censer or altar of incense. In the lxx (2Chron 26:19; Exod 8:11; 4Macc 7:11) it means censer and apparently so in the inscriptions and papyri. But in Philo and Josephus it means altar of incense for which the lxx has τυσιαστηριον του τυμιατος thusiastērion tou thumiatos (Exod 30:1-10). Apparently the altar of incense was in the Holy Place, though in Exodus 30:1-10 it is left quite vague. B puts it in Hebrews 9:2. So we leave the discrepancy unsettled. At any rate the altar of incense was used for the Holy of Holies (“its ritual associations,” Dods). The ark of the covenant A box or chest four feet long, two and a half broad and high (Exodus 25:10.). The Scotch have a “meal-ark.” Wherein In the ark. There were three treasures in the ark of the covenant (a pot of manna, Aaron‘s rod, the tables of the covenant). For the pot of manna (golden added in the lxx) see Exodus 16:32-34. For Aaron‘s rod that budded (η βλαστησασα hē blastēsasa first aorist active participle of βλαστανω blastanō) see Numbers 17:1-11. For the tables of the covenant see Exodus 25:16.; Exodus 31:18; Deuteronomy 9:9; Deuteronomy 10:5. Not definitely clear about these items in the ark, but on front, except that 1 Kings 8:9 states that it did contain the tables of the covenant. For πλακες plakes (tables) see 2 Corinthians 3:3 (only other N.T. example). [source]
Genitive absolute with the perfect passive participle of κατασκευαζω kataskeuazō for which verb see Hebrews 9:2. A mere summary has been made of the furniture. Go in Present active indicative of εισειμι eiseimi to go in, old verb, in N.T. only here, Acts 3:3; Acts 21:18, Acts 21:26. Accomplishing Present active participle of επιτελεω epiteleō for which see Hebrews 8:5. [source]
“Once for all” (Hebrews 9:26) as already stated. Shall appear a second time Future passive indicative of οραω horaō Blessed assurance of the Second Coming of Christ, but this time “apart from sin” Unto salvation Final and complete salvation for “them that wait for him” Dative plural of the articular participle present middle of απεκδεχομαι apekdechomai the very verb used by Paul in Philemon 3:20 of waiting for the coming of Christ as Saviour. [source]
Genitive absolute with present active participle of δηλοω dēloō to make plain. Used as in Hebrews 12:27. The way into the Holy place Here as in Hebrews 9:12, Hebrews 9:25 των αγιων tōn hagiōn is used for the very Presence of God as in Hebrews 8:2 and is in the objective genitive. οδον Hodon is the accusative of general reference with the infinitive. Hath not yet been made manifest Perfect passive infinitive of πανεροω phaneroō to make plain Another genitive absolute with present active participle of εχω echō (having standing στασιν stasin), “the first tabernacle still having a place.” The veil at the entrance kept the people out of the first tent as the second veil (Hebrews 9:3) kept the priests out of the Holy of Holies (the very Presence of God). [source]
Second aorist middle participle of παραγινομαι paraginomai This is the great historic event that is the crux of history. “Christ came on the scene, and all was changed” (Moffatt). Of the good things to come But B D read γενομενων genomenōn (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers γενομενων genomenōn Moffatt μελλοντων mellontōn Through the greater and more perfect tabernacle Probably the instrumental use of δια dia (2 Corinthians 2:4; Romans 2:27; Romans 14:20) as accompaniment, not the local idea (Hebrews 4:14; Hebrews 10:20). Christ as High Priest employed in his work the heavenly tabernacle (Hebrews 8:2) after which the earthly was patterned (Hebrews 9:24). Not made with hands Old compound verbal for which see Mark 14:58; Acts 7:48; Acts 17:24. Cf. Hebrews 8:2. Here in the predicate position. Not of this creation Explanation of ου χιεροποιητου ou chieropoiētou For κτισις ktisis see 2 Corinthians 5:17; Romans 8:19. For the idea see 2 Corinthians 4:18; Hebrews 8:2. This greater and more perfect tabernacle is heaven itself (Hebrews 9:24). [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]
Following a rejected reading, ᾧ , to which; so that the literal rendering would be the antitype to which. Read ὃ ἀντίτυπον , which, the antitype oras an antitype; i.e., which water, being the antitype of that water of the flood, doth now save you, even baptism. Rev., which, after a true likeness doth now, etc. Ἀντίτυπον , figure, or anti-type, is from ἀντί , over against, and τύπος , a blow. Hence, originally, repelling a blow: a blow against a blow; a counter-blow. So of an echo or of the reflection of light; then a correspondence, as of a stamp to the die, as here. The word occurs only once elsewhere, Hebrews 9:24: “the figures of the true.” [source]
Once for all (Hebrews 9:28), not once upon a time (ποτε pote). [source]
Second aorist active indicative of αναπερω anapherō common verb of bringing sacrifice to the altar. Combination here of Isaiah 53:12; Deuteronomy 21:23. Jesus is the perfect sin offering (Hebrews 9:28). For Christ‘s body Not tree here as in Luke 23:31, originally just wood (1 Corinthians 3:12), then something made of wood, as a gibbet or cross. So used by Peter for the Cross in Acts 5:30; Acts 10:39; and by Paul in Galatians 3:13 (quoting Deuteronomy 21:23).Having died unto sins Second aorist middle participle of απογινομαι apoginomai old compound to get away from, with dative (as here) to die to anything, here only in N.T.That we might live unto righteousness (ινα τηι δικαιοσυνηι ζησωμεν hina tēi dikaiosunēi zēsōmen). Purpose clause with ινα hina and the first aorist active subjunctive of ζαω zaō with the dative (cf. Romans 6:20). Peter‘s idea here is like that of Paul in Rom 6:1-23, especially Romans 6:2 and Romans 6:10.).By whose stripes ye were healed From Isaiah 53:5. First aorist passive indicative of ιαομαι iaomai common verb to heal (James 5:16) and the instrumental case of μωλωπς mōlōps rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. 1 Peter 1:18. Writing to slaves who may have received such stripes, Peter‘s word is effective. [source]
“Concerning sins” (not his, but ours, 1 Peter 1:18). Περι Peri (around, concerning) with αμαρτιας hamartias in the regular phrase for the sin offering (Leviticus 5:7; Leviticus 6:30), though υπερ αμαρτιας huper hamartias does occur (Ezekiel 43:25). So in the N.T. we find both περι αμαρτιων peri hamartiōn (Hebrews 5:3) and υπερ αμαρτιων huper hamartiōn (Hebrews 5:1).Once (απαχ hapax). Once for all (Hebrews 9:28), not once upon a time (ποτε pote).The righteous for the unrighteous Literally, “just for unjust” (no articles). See 1 Peter 2:19 for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ‘s blood value. He has no sin himself. Some men today fail to perceive this point.That he might bring us to God (ινα ημας προσαγαγηι τωι τεωι hina hēmās prosagagēi tōi theōi). Purpose clause with ινα hina with second aorist active subjunctive of προσαγω prosagō and the dative case τωι τεωι tōi theōi The MSS. vary between ημας hēmās (us) and υμας humās (you). The verb προσαγω prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.)Being put to death in the flesh First aorist passive participle of τανατοω thanatoō old verb (from τανατος thanatos death), to put to death. Σαρκι Sarki is locative case of σαρχ sarx quickened in the spirit First aorist passive participle of ζωοποιεω zōopoieō rare (Aristotle) verb (from ζωοποιος zōopoios making alive), to make alive. The participles are not antecedent to απετανεν apethanen but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but “was endued with new and greater powers of life” (Thayer). See 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι pneumati (locative case) in contrast with σαρκι sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1 Peter 3:19-22. The following verses have caused more controversy than anything in the Epistle. [source]
Water in baptism now as an anti-type of Noah‘s deliverance by water. For βαπτισμα baptisma see note on Matthew 3:7. For αντιτυπον antitupon see note on Hebrews 9:24 (only other N.T. example) where the word is used of the earthly tabernacle corresponding Simplex verb (σωζω sōzō not the compound διασωζω diasōzō). The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in Romans 6:2-6), not actual as Peter hastens to explain.Not the putting away of the filth of the flesh Αποτεσις Apothesis is old word from αποτιτημι apotithēmi (1 Peter 2:1), in N.T. only here and 2 Peter 1:14. υπου Rupou (genitive of ρυπος rupos) is old word (cf. ρυπαρος ruparos filthy, in James 2:2; Revelation 22:11), here only in N.T. (cf. Isaiah 3:3; Isaiah 4:4). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Hebrews 9:13.). Peter here expressly denies baptismal remission of sin.But the interrogation of a good conscience toward God (αλλα συνειδησεως αγατης επερωτημα εις τεον alla suneidēseōs agathēs eperōtēma eis theon). Old word from επερωταω eperōtaō (to question as in Mark 9:32; Matthew 16:1), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate‘s approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether εις τεον eis theon (toward God) be taken with επερωτημα eperōtēma or συνειδησεως suneidēseōs the resurrection of Jesus Christ (δι αναστασεως Ιησου Χριστου di' anastaseōs Iēsou Christou). For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Romans 6:2-6). See 1 Peter 1:3 for regeneration made possible by the resurrection of Jesus. [source]
Apodosis of a condition of second class without αν an as is usual with clauses of possibility, propriety, obligation (Matthew 26:24; 1 Corinthians 5:10; Romans 7:7; Hebrews 9:26). [source]
See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood. [source]
Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER- -DIVIDER- 1. The Revelation of the Divine Being by a special title. -DIVIDER- -DIVIDER- 2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER- -DIVIDER- The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER- -DIVIDER- In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER- -DIVIDER- -DIVIDER- Actual Names Used. -DIVIDER- -DIVIDER- (I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER- -DIVIDER- 1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER- -DIVIDER- 2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER- -DIVIDER- -DIVIDER- The constituents of the compressed phrase are all used separately by John. -DIVIDER- -DIVIDER- (1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER- -DIVIDER- (2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER- -DIVIDER- (3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER- -DIVIDER- In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER- -DIVIDER- On 1 John 4:2, see note. -DIVIDER- -DIVIDER- (4.) The Son. 1 John 2:22, 1 John 2:23, 1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER- -DIVIDER- (5.) The Son of God. 1 John 3:8; 1 John 5:10, 1 John 5:12, 1 John 5:13, 1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER- -DIVIDER- (6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER- -DIVIDER- (7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER- -DIVIDER- The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER- -DIVIDER- Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER- -DIVIDER- -DIVIDER- The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]
See on Matthew 5:15. We are at once reminded of the seven-branched candlestick of the tabernacle (Exodus 25:31; Hebrews 9:2; compare Zechariah 4:2). Here there is not one candlestick with seven branches, but seven candlesticks, representing the Christian Church. The Jewish Church was one, as being the Church of a single people. The Christian Church, though essentially one, is a Church composed of many peoples. It is no longer outwardly one or in one place. According to the literal meaning of the word, lampstand, the several lampstands are bearers of the light (Matthew 5:14, Matthew 5:16), “holding forth the word of life” (Philemon 2:15, Philemon 2:16). The epithet golden, so common in Revelation, indicates the preciousness of all that pertains to the Church of God. Trench observes that throughout the ancient East there was a sense of sacredness attached to this metal, which still, to a great extent, survives. Thus, golden in the Zend Avesta is throughout synonymous with heavenly or divine. Even so late as the time of David gold was not used as a standard of value, but merely as a very precious article of commerce, and was weighed. In the Scriptures it is the symbol of great value, duration, incorruptibility, strength (Isaiah 13:12; Lamentations 4:2; 2 Timothy 2:20; Job 36:19). It is used metaphorically of Christian character (Revelation 3:18). In the Earthly Paradise, Dante describes trees like gold.“A little farther on, seven trees of goldIn semblance the long space still intervening Between ourselves and them did counterfeit.”“Purgatorio,” xxix., 43-45 [source]
Nominative again after the ιδου idou construction, just before, not after, ειδον eidon golden crown Here a golden wreath, not the diadems of Revelation 19:12.A sharp sickle (δρεπανον οχυ drepanon oxu). Old form δρεπανη drepanē (from δρεπω drepō to pluck), pruning-hook, in N.T. only in this chapter and Mark 4:29. Christ is come for reaping this time (Hebrews 9:28) for the harvesting of earth (Revelation 14:15-17). The priesthood of Christ is the chief idea in Revelation 1:12-20 and “as the true Imperator ” (Swete) in chapter Rev 19. [source]
Old form δρεπανη drepanē (from δρεπω drepō to pluck), pruning-hook, in N.T. only in this chapter and Mark 4:29. Christ is come for reaping this time (Hebrews 9:28) for the harvesting of earth (Revelation 14:15-17). The priesthood of Christ is the chief idea in Revelation 1:12-20 and “as the true Imperator ” (Swete) in chapter Rev 19. [source]
Redundant use of genitive ου autou (his) with ων hou (whose) as common in this book, and singular instead of plural παντες hōn with antecedent ου γεγραπται pantes (all, plural), thus calling attention to the responsibility of the individual in emperor-worship.Hath not been written (γραπω ou gegraptai). Perfect passive indicative of εν τωι βιβλιωι της ζωης του αρνιου graphō permanent state, stands written.In the book of life of the Lamb See Revelation 3:5 for this phrase and the O.T. references. It occurs again in Revelation 17:8; Revelation 20:12, Revelation 20:15; Revelation 21:27. “Here and in Revelation 21:27, the Divine Register is represented as belonging to ‹the Lamb that was slain‘” (Swete).That hath been slain from the foundation of the world (απο καταβολης κοσμου tou esphagmenou (for which see Revelation 5:6) απο καταβολης κοσμου apo katabolēs kosmou). For the phrase κοσμου apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
See Revelation 3:5 for this phrase and the O.T. references. It occurs again in Revelation 17:8; Revelation 20:12, Revelation 20:15; Revelation 21:27. “Here and in Revelation 21:27, the Divine Register is represented as belonging to ‹the Lamb that was slain‘” (Swete).That hath been slain from the foundation of the world (απο καταβολης κοσμου tou esphagmenou (for which see Revelation 5:6) απο καταβολης κοσμου apo katabolēs kosmou). For the phrase κοσμου apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
For the phrase κοσμου apo katabolēs kosmou (not in the lxx) there are six other N.T. uses (Matthew 13:35 without προ καταβολης κοσμου kosmou Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 17:8), and for του εσπαγμενου pro katabolēs kosmou three (John 17:24; Ephesians 1:4; 1 Peter 1:20). It is doubtful here whether it is to be taken with γεγραπται tou esphagmenou (cf. 1 Peter 1:20) or with εσπαγμενου gegraptai as in Revelation 17:8. Either makes sense, and here the most natural use is with esphagmenou At any rate the death of Christ lies in the purpose of God, as in John 3:16. [source]
No ειδον eidon here, but the accusative follows the ειδον eidon at the beginning, as νεπελη nephelē is nominative after ιδου idou as in Revelation 4:1, Revelation 4:4.Like unto a son of man (ομοιον υιον αντρωπου homoion huion anthrōpou). Accusative here after ομοιον homoion as in Revelation 1:13, instead of the usual associative instrumental (Revelation 13:4).Having Nominative again after the ιδου idou construction, just before, not after, ειδον eidon golden crown Here a golden wreath, not the diadems of Revelation 19:12.A sharp sickle (δρεπανον οχυ drepanon oxu). Old form δρεπανη drepanē (from δρεπω drepō to pluck), pruning-hook, in N.T. only in this chapter and Mark 4:29. Christ is come for reaping this time (Hebrews 9:28) for the harvesting of earth (Revelation 14:15-17). The priesthood of Christ is the chief idea in Revelation 1:12-20 and “as the true Imperator ” (Swete) in chapter Rev 19. [source]