KJV: But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:
YLT: and into the second, once in the year, only the chief priest, not apart from blood, which he doth offer for himself and the errors of the people,
Darby: but into the second, the high priest only, once a year, not without blood, which he offers for himself and for the errors of the people:
ASV: but into the second the high priest alone, once in the year, not without blood, which he offereth for himself, and for the errors of the people:
| εἰς | [Enters] into |
|
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
|
| δὲ | however |
|
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
| δευτέραν | second |
|
Parse: Adjective, Accusative Feminine Singular Root: δεύτερον Sense: the second, the other of two. |
|
| ἅπαξ | once |
|
Parse: Adverb Root: ἅπαξ Sense: once, one time. |
|
| τοῦ | in the |
|
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| ἐνιαυτοῦ | year |
|
Parse: Noun, Genitive Masculine Singular Root: ἐνιαυτός Sense: a year, in a wider sense, for some fixed definite period of time. |
|
| μόνος | only |
|
Parse: Adjective, Nominative Masculine Singular Root: μόνος Sense: alone (without a companion), forsaken, destitute of help, alone, only, merely. |
|
| ἀρχιερεύς | high priest |
|
Parse: Noun, Nominative Masculine Singular Root: ἀρχιερεύς Sense: chief priest, high priest. |
|
| χωρὶς | without |
|
Parse: Preposition Root: χωρίς Sense: separate, apart. |
|
| αἵματος | blood |
|
Parse: Noun, Genitive Neuter Singular Root: αἷμα Sense: blood. |
|
| προσφέρει | he offers |
|
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: προσφέρω Sense: to bring to, lead to. |
|
| ἑαυτοῦ | himself |
|
Parse: Reflexive Pronoun, Genitive Masculine 3rd Person Singular Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
|
| τοῦ | of the |
|
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| λαοῦ | people |
|
Parse: Noun, Genitive Masculine Singular Root: λαός Sense: a people, people group, tribe, nation, all those who are of the same stock and language. |
|
| ἀγνοημάτων | sins of ignorance |
|
Parse: Noun, Genitive Neuter Plural Root: ἀγνόημα Sense: a sin committed through ignorance or thoughtlessness. |
|
Greek Commentary for Hebrews 9:7
Predicate adjective with ο αρχιερευς ho archiereus Once in the year Once for each year (not ποτε pote at any time) with genitive of time. Not without blood According to Leviticus 16:14. Not even he could enter the second tent (Holy of Holies) without blood. The errors of the people Late word from αγνοεω agnoeō not to know (Hebrews 5:2), only here in the N.T., but in lxx, papyri, and inscriptions where a distinction is drawn between errors In Genesis 43:12 αγνοημα agnoēma is “an oversight.” But these sins of ignorance (αγνοηματα agnoēmata) were sins and called for atonement. See Hebrews 10:26 for willful sinning. [source]
Lit. ignorances. See on Hebrews 5:2. [source]
Reverse Greek Commentary Search for Hebrews 9:7
“They will make you outcasts from the synagogues.” Predicate accusative of the compound adjective αποσυναγωγος aposunagōgos for which see John 9:22; John 12:42. Yea Use of αλλα alla as coordinating conjunction, not adversative. That Shall think First aorist active subjunctive of δοκεω dokeō “So blind will he be” (Bernard). That he offereth service unto God Infinitive (present active) indirect discourse after δοχηι doxēi For the phrase see Hebrews 6:1.; Hebrews 8:3.; Hebrews 9:7. The rabbis so felt when they crucified Jesus and when they persecuted the disciples (Acts 6:13; Acts 7:57.). No persecution is more bitter than when done by religious enthusiasts and bigots like the Spanish Inquisition. [source]
Note two accusatives with the verb, ποτιζω epotisa first aorist active indicative of ρωμα potizō as with other causative verbs, that of the person and of the thing. In the lxx and the papyri the verb often means to irrigate. εποτισα Brōma does not mean meat (flesh) as opposed to bread, but all solid food as in “meats and drinks” (Hebrews 9:7). It is a zeugma to use βρωμα epotisa with brōma Paul did not glory in making his sermons thin and watery. Simplicity does not require lack of ideas or dulness. It is pathetic to think how the preacher has to clip the wings of thought and imagination because the hearers cannot go with him. But nothing hinders great preaching like the dulness caused by sin on the part of auditors who are impatient with the high demands of the gospel. [source]
Apparently inconsistent with Hebrews 9:7: but the sense is, “who hath no need day by day as the high priest had (year by year) to offer sacrifices,” etc. The great point is repetition, whether daily or yearly. [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]
Comp. ἀγνοημάτων ignorances Hebrews 9:7, and Numbers 15:22-31, where the distinction is drawn between sins of ignorance and sins of presumption. Atonement for sins of ignorance was required by the Levitical law as a means of educating the moral perception, and of showing that sin and defilement might exist unsuspected: that God saw evil where men did not, and that his test of purity was stricter than theirs. [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]
d The statement that the adherents of the old economy are excluded from the privileges of the new is justified by an illustrative argument drawn from the ceremonies of the Great Day of Atonement. See Hebrews href="/desk/?q=heb+9:7&sr=1">Hebrews 9:7. Of the victims offered on that occasion neither people nor priest were allowed to eat. The blood of the bullock and of one of the goats was carried into the sanctuary and sprinkled upon the mercy-seat, and afterward on the horns of the great altar outside; and the bodies of the slain animals were burned in a clean place outside of the camp or city. [source]
As in Hebrews 5:1. To offer Articular infinitive accusative case with εις eis as is common while ινα προσπερηι hina prospherēi A moral and logical necessity (from αναγκη anagkē necessity) as seen in Acts 13:46; Philemon 1:24. This high priest also “This one also,” no word for high priest, accusative of general reference with the infinitive εχειν echein (have). Somewhat to offer Second aorist active subjunctive of προσπερω prospherō (Hebrews 8:3). Vulgate aliquid quod offerat. The use of the subjunctive in this relative clause is probably volitive as in Acts 21:16; Hebrews 12:28 (possibly here merely futuristic), but note ο προσπερει ho prospherei (present indicative) in Hebrews 9:7. See Robertson, Grammar, p. 955. [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]