KJV: Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;
YLT: which is a simile in regard to the present time, in which both gifts and sacrifices are offered, which are not able, in regard to conscience, to make perfect him who is serving,
Darby: the which is an image for the present time, according to which both gifts and sacrifices, unable to perfect as to conscience him that worshipped, are offered,
ASV: which is a figure for the time present; according to which are offered both gifts and sacrifices that cannot, as touching the conscience, make the worshipper perfect,
| ἥτις | which [is] |
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Parse: Personal / Relative Pronoun, Nominative Feminine Singular Root: ὅστις Sense: whoever, whatever, who. |
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| παραβολὴ | a symbol |
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Parse: Noun, Nominative Feminine Singular Root: παραβολή Sense: a placing of one thing by the side of another, juxtaposition, as of ships in battle. |
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| καιρὸν | time |
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Parse: Noun, Accusative Masculine Singular Root: καιρός Sense: due measure. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐνεστηκότα | present |
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Parse: Verb, Perfect Participle Active, Accusative Masculine Singular Root: ἐνίστημι Sense: to place in or among, to put in. |
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| δῶρά | gifts |
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Parse: Noun, Nominative Neuter Plural Root: δῶρον Sense: a gift, present. |
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| τε | both |
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Parse: Conjunction Root: τέ Sense: not only … but also. |
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| θυσίαι | sacrifices |
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Parse: Noun, Nominative Feminine Plural Root: θυσία Sense: a sacrifice, victim. |
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| προσφέρονται | are offered |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Plural Root: προσφέρω Sense: to bring to, lead to. |
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| δυνάμεναι | being able |
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Parse: Verb, Present Participle Middle or Passive, Nominative Feminine Plural Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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| κατὰ | in regard to |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| συνείδησιν | conscience |
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Parse: Noun, Accusative Feminine Singular Root: συνείδησις Sense: the consciousness of anything. |
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| τελειῶσαι | to make perfect |
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Parse: Verb, Aorist Infinitive Active Root: τελειόω Sense: to make perfect, complete. |
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| τὸν | the [one] |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| λατρεύοντα | worshiping |
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Parse: Verb, Present Participle Active, Accusative Masculine Singular Root: λατρεύω Sense: to serve for hire. |
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Greek Commentary for Hebrews 9:9
“Which very thing,” the first tent Only in the Synoptic Gospels in the N.T. and Hebrews 9:9; Hebrews 11:19. See note on Matthew 13:3 for the word (from paraballō to place alongside). Here like παραβαλλω tupos (type or shadow of “the heavenly reality,” Moffatt). For the time now present “For the present crisis “ Perfect active articular (repeated article) participle of παραβολη enistēmi (intransitive), the age in which they lived, not the past, not the future. See 1 Corinthians 3:22; Romans 8:38 for contrast between σκηνης enestōta and κατα συνειδησιν mellonta This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. According to which Here the relative refers to τελειωσαι τον λατρευοντα parabolē just mentioned, not to skēnēs See Hebrews 5:1; Hebrews 8:3. As touching the conscience For suneidēsis see 1 Corinthians 8:10; 1 Corinthians 10:17; Romans 2:15. This was the real failure of animal sacrifice (Hebrews 10:1-4). Make the worshipper perfect First aorist active infinitive (Hebrews 2:10). At best it was only ritual or ceremonial purification (Hebrews 7:11), that called for endless repetition (Hebrews 10:1-4). [source]
The first division of the tabernacle. The double relative directs attention to the emphasis which belongs to the first tabernacle. The way into the holiest was not yet manifest while the first tabernacle continued to be a recognized institution, seeing that the first tabernacle was a parable, etc. [source]
Outside of the Synoptic Gospels, only here and Hebrews 11:19. Here of a visible symbol or type. See on Matthew 13:3. [source]
Rend. now present, as contrasted with the “time of reformation,” Hebrews 9:10. See on these last days, Hebrews 1:2. Ἐις forwith reference to; applying to. Καιρὸς seasonis used instead of αἰὼν agebecause “the time” is conceived by the writer as a critical point, - a turning-point, at which the old system is to take its departure. For ἐνεστηκότα present, see on Galatians 1:4, and comp. Romans 8:38; 1 Corinthians 3:22. [source]
The A.V. wrongly assumes a reference to the tabernacle; whereas the reference is to the parable. Rend. according to which. [source]
Rend. “are offered” or “are being offered ”; and for “could not,” “cannot.” [source]
Rend. as Rev. “make the worshipper perfect.” See Hebrews 7:11. [source]
Having shown that the division of the tabernacle proved the imperfection of the worship, the writer will now show that the Levitical ritual did not accomplish the true end of religion. The radical defect of the Levitical system was its inability to deal with the conscience, and thus bring about the “perfection” which is the ideal of true religion. That ideal contemplated the cleansing and renewal of the inner man; not merely the removal of ceremonial uncleanness, or the formal expiation of sins. Comp. Matthew 23:25, Matthew 23:26. For συνείδησις consciencesee on 1 Peter 3:16. [source]
Reverse Greek Commentary Search for Hebrews 9:9
See discussion on Matthew 13. Here the word has a special application to a crisp proverb which involves a comparison. The word physician is the point of comparison. Luke the physician alone gives this saying of Jesus. The proverb means that the physician was expected to take his own medicine and to heal himself. The word παραβολη parabolē in the N.T. is confined to the Synoptic Gospels except Hebrews 9:9; Hebrews 11:19. This use for a proverb occurs also in Luke 5:36; Luke 6:39. This proverb in various forms appears not only among the Jews, but in Euripides and Aeschylus among the Greeks, and in Cicero‘s Letters. Hobart quotes the same idea from Galen, and the Chinese used to demand it of their physicians. The point of the parable seems to be that the people were expecting him to make good his claim to the Messiahship by doing here in Nazareth what they had heard of his doing in Capernaum and elsewhere. “Establish your claims by direct evidence” (Easton). This same appeal (Vincent) was addressed to Christ on the Cross (Matthew 27:40, Matthew 27:42). There is a tone of sarcasm towards Jesus in both cases.Heard done (ηκουσαμεν γενομενα ēkousamen genomena). The use of this second aorist middle participle γενομενα genomena after ηκουσαμεν ēkousamen is a neat Greek idiom. It is punctiliar action in indirect discourse after this verb of sensation or emotion (Robertson, Grammar, pp. 1040-42, 1122-24).Do also here Ingressive aorist active imperative. Do it here in thy own country and town and do it now. Jesus applies the proverb to himself as an interpretation of their real attitude towards himself. [source]
Old word for proverb from παρα para (beside) and οιμος oimos way, a wayside saying or saying by the way. As a proverb in N.T. in 2 Peter 2:22 (quotation from Proverbs 26:11), as a symbolic or figurative saying in John 16:25, John 16:29, as an allegory in John 10:6. Nowhere else in the N.T. Curiously enough in the N.T. παραβολη parabolē occurs only in the Synoptics outside of Hebrews 9:9; Hebrews 11:19. Both are in the lxx. Παραβολη Parabolē is used as a proverb (Luke 4:23) just as παροιμια paroimia is in 2 Peter 2:22. Here clearly παροιμια paroimia means an allegory which is one form of the parable. So there you are. Jesus spoke this παροιμια paroimia to the Pharisees, “but they understood not what things they were which he spake unto them” Second aorist active indicative of γινωσκω ginōskō and note ην ēn in indirect question as in John 2:25 and both the interrogative τινα tina and the relative α ha “Spake” (imperfect ελαλει elalei) should be “Was speaking or had been speaking.” [source]
Old verb from λατρον latron hire, and λατρις latris hireling, so to serve for hire, then to serve in general gods or men, whether sacred services (Hebrews 9:9; Hebrews 10:2) or spiritual service as here. Cf. Romans 12:1; Philemon 3:3. [source]
The participle ενεστωσαν enestōsan is second perfect active of ενιστημι enistēmi and means “standing on” or “present” (cf. Galatians 1:4; Hebrews 9:9). It occurs in 2 Thessalonians 2:2 of the advent of Christ as not “present.” Whether Paul has in mind the hoped for second coming of Jesus in this verse we do not certainly know, though probably so. Jesus had spoken of those calamities which would precede his coming (Matthew 24:8.) though Paul had denied saying that the advent was right at hand (2 Thessalonians 2:2). Αναγκη Anagkē is a strong word (old and common), either for external circumstances or inward sense of duty. It occurs elsewhere for the woes preceding the second coming (Luke 21:23) and also for Paul‘s persecutions (1 Thessalonians 3:7; 2 Corinthians 6:4; 2 Corinthians 12:10). Perhaps there is a mingling of both ideas here. Namely. This word is not in the Greek. The infinitive of indirect discourse (υπαρχειν huparchein) after νομιζω nomizō is repeated with recitative οτι hoti “That the being so is good for a man” (οτι καλον αντρωπωι το ουτως ειναι hoti kalon anthrōpōi to houtōs einai). The use of the article το to with ειναι einai compels this translation. Probably Paul means for one (αντρωπωι anthrōpōi generic term for man or woman) to remain as he is whether married or unmarried. The copula εστιν estin is not expressed. He uses καλον kalon (good) as in 1 Corinthians 7:1. [source]
Literally, “out of the age the existing one being evil.” The predicate position of πονηρου ponērou calls emphatic attention to it. Each word here is of interest and has been already discussed. See Matthew 13:22 for aiōn Matthew 6:23 for ponēros αιων Enestōtos is genitive masculine singular of πονηρος enestōs second perfect (intransitive) participle of Ενεστωτος enistēmi for which see 2 Thessalonians 2:12; 1 Corinthians 3:22; 1 Corinthians 7:26. It is present as related to future (Romans 8:38; Hebrews 9:9). [source]
Lit. out of the world, the present (world which is ) evil. For αἰών ageor period, see John 1:9, and additional note on 2 Thessalonians 1:9. Here it has an ethical sense, the course and current of this world's affairs as corrupted by sin. Comp. 2 Corinthians 4:4. Ἑνεστῶτος , present, as contrasted with the world to come. Elsewhere we have ὁ νῦν αἰών thenow world (1 Timothy 6:17); ὁ αἰὼν τοῦκοσμοῦ theperiod of this world (Ephesians 2:2); ὁ αἰὼν οὗτος thisworld or age (Romans 7:2). Ἑνεστῶτος , not impending, as some expositors, - the period of wickedness and suffering preceding the parousia (2 Thessalonians 2:3), which would imply a limitation of Christ's atoning work to that period. Comp. 2 Thessalonians 2:2; 2 Timothy 3:1; 1 Corinthians 7:26. The sense of present as related to future is clear in Romans 8:38; 1 Corinthians 3:22; Hebrews 9:9. For the evil character of the present world as conceived by Paul, see Romans 12:2; 1 Corinthians 2:6; 2 Corinthians 4:4; Ephesians 2:2. [source]
Second aorist middle subjunctive (final clause with οπως hopōs) of εχαιρεω exaireō old verb to pluck out, to rescue (Acts 23:27). “Strikes the keynote of the epistle. The gospel is a rescue, an emancipation from a state of bondage” (Lightfoot). Out of this present evil world (εκ του αιωνος του ενεστωτος πονηρου ek tou aiōnos tou enestōtos ponērou). Literally, “out of the age the existing one being evil.” The predicate position of πονηρου ponērou calls emphatic attention to it. Each word here is of interest and has been already discussed. See Matthew 13:22 for aiōn Matthew 6:23 for ponēros αιων Enestōtos is genitive masculine singular of πονηρος enestōs second perfect (intransitive) participle of Ενεστωτος enistēmi for which see 2 Thessalonians 2:12; 1 Corinthians 3:22; 1 Corinthians 7:26. It is present as related to future (Romans 8:38; Hebrews 9:9). According to the will of God Not according to any merit in us. [source]
In Pastorals only here. Comp. Romans 1:9, Romans 1:25; Philemon 3:3. Frequent in Hebrews. Originally, to serve for hire. In N.T. both of ritual service, as Hebrews 8:5; Hebrews 9:9; Hebrews 10:2; Hebrews 13:10; and of worship or service generally, as Luke 1:74; Romans 1:9. Especially of the service rendered to God by the Israelites as his peculiar people, as Acts 26:7. Comp. λατρεία service Romans 9:4; Hebrews 9:1, Hebrews 9:6. In lxx always of the service of God or of heathen deities. [source]
Only here and Luke 1:45. The act or process of consummating. By this word is signified the establishment of a perfect fellowship between God and the worshipper. See Hebrews 9:9; Hebrews 10:1. [source]
Comp. Hebrews 2:10. The fundamental idea in τελειοῦν is the bringing of a person or thing to the goal fixed by God. Comp. Hebrews 7:11, Hebrews 7:19; Hebrews 9:9; Hebrews 10:1, Hebrews 10:14; Hebrews 11:40; Hebrews 12:23. Here of Christ's having reached the end which was contemplated in his divinely-appointed discipline for the priesthood. The consummation was attained in his death, Philemon 2:8; his obedience extended even unto death. [source]
The heart is the proper seat of the work of grace. Free grace is the motive-power of Christ's sacrifice (2 Corinthians 8:9; Galatians 1:15); it is behind the blood of the new covenant, and is the energetic principle of its saving operation. See Romans 5:2, Romans 5:15; 1 Corinthians 15:10; Ephesians 2:5, Ephesians 2:7, Ephesians 2:8; 2 Thessalonians 2:16; Hebrews 2:9; Hebrews 4:16; Hebrews 10:29. With meats stands for the whole system of ceremonial observances, in contrast with grace, working on the heart. See Hebrews 9:10. This ceremonial system yielded no permanent benefit to those who lived under it. See Hebrews 7:25; Hebrews 9:9, Hebrews 9:13, Hebrews 9:14; Hebrews 10:1, Hebrews 10:2, Hebrews 10:4. [source]
There is an emphasis on heart as well as on grace. These strange teachings all emphasized externalism, in contrast with Christianity, which insisted upon the purification of the heart and conscience. The contrast is strongly stated in Hebrews 9:9, Hebrews 9:14, and the Epistle constantly directs the readers to the heart as the true point of contact with God, and the source of all departures from him. See Hebrews 3:8, Hebrews 3:10, Hebrews 3:12, Hebrews 3:15; Hebrews 4:7, Hebrews 4:12; Hebrews 8:10; especially Hebrews 10:22. Hence, the writer says, “it is good that the solid basis of your assurance before God be in the heart, purged from an evil conscience, so that you can draw near to God with a firmly-established confidence, with a true heart, in full assurance of faith”: Hebrews 10:22; comp. 1 Thessalonians 3:13; 2 Timothy 2:22. [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]
The A.V. is misleading, and narrows the scope of the passage. For author, rend. leader or captain, and see on Hebrews 2:10. For finisher, rend. perfecter. For our faith, rend. faith or the faith. Not our Christian faith, but faith absolutely, as exhibited in the whole range of believers from Abel to Christ. Christ cannot be called the author or originator of faith, since the faith here treated existed and worked before Christ. Christ is the leader or captain of faith, in that he is the perfecter of faith. In himself he furnished the perfect development, the supreme example of faith, and in virtue of this he is the leader of the whole believing host in all time. Notice the recurrence of the favorite idea of perfecting. Comp. Hebrews 2:10; Hebrews 5:9; Hebrews 6:1; Hebrews 7:11, Hebrews 7:19, Hebrews 7:28; Hebrews 9:9; Hebrews 10:1, Hebrews 10:14; Hebrews 11:40. Τελειωτής perfecterN.T.oolxx, oClass. [source]
Note the continued emphasis upon the τελείωσις perfection. Comp. Hebrews 7:11, Hebrews 7:19; Hebrews 9:9; Hebrews 10:1; Hebrews 12:2. No more sacrifices are needed. The reign of the Great High Priest is not to be interrupted by the duty of sacrifice. [source]
Present active infinitive of απαιρεω aphaireō Old verb and common in N.T., only here and Romans 11:27 with “sins”. Cf. Hebrews 9:9. [source]
First aorist middle participle of λογιζομαι logizomai Abraham had God‘s clear command that contravened God‘s previous promise. This was his solution of his difficult situation. God is able God had given him Isaac in his old age. God can raise him from the dead. It was Abraham‘s duty to obey God. In a parable See note on Hebrews 9:9 for παραβολη parabolē Because of (οτεν hothen whence) Abraham‘s superb faith Isaac was spared and so he received him back (εκομισατο ekomisato) as almost from the dead. This is the test that Abraham stood of which James speaks (James 2:23). [source]
Lit. at the last of these days. The exact phrase only here; but comp 1 Peter 1:20and Judges 1:18. lxx, ἐπ ' ἐσχάτου τῶν ἡμερῶν atthe last of the days, Numbers 24:14; Deuteronomy 4:30; Jeremiah 23:20; Jeremiah 25:18; Daniel 10:14. The writer conceives the history of the world in its relation to divine revelation as falling into two great periods. The first he calls αἱ ἡμέραι αὗται thesedays (Hebrews 1:2), and ὀ καιρὸς ὁ ἐνεστηκώς thepresent season (Hebrews 9:9). The second he describes as καιρὸς διορθώσεως theseason of reformation (Hebrews 9:10), which is ὀ καιρὸς ὁ μέλλων theseason to come: comp. ἡ οἰκουμένη ἡ μέλλουσα theworld to come (Hebrews 2:5); μέλλων αἰών theage to come (Hebrews 6:5); πόλις ἡ μέλλουσα thecity to come (Hebrews 12:14). The first period is the period of the old covenant; the second that of the new covenant. The second period does not begin with Christ's first appearing. His appearing and public ministry are at the end of the first period but still within it. The dividing-point between the two periods is the συντέλεια τοῦ αἰῶνος theconsummation of the age, mentioned in Hebrews 9:26. This does not mean the same thing as at the last of these days (Hebrews 1:2), which is the end of the first period denoted by these days, but the conclusion of the first and the beginning of the second period, at which Christ appeared to put away sin by the sacrifice of himself. This is the end of the καιρὸς ἐνεστηκώς thepresent season: this is the limit of the validity of the old sacrificial offerings: this is the inauguration of the time of reformation. The phrase ἐπ ' ἐσχάτου τῶν ἡμερῶν τούτων therefore signifies, in the last days of the first period, when Christ was speaking on earth, and before his crucifixion, which marked the beginning of the second period, the better age of the new covenant. [source]
The contrast here between σκια skia (shadow, shade caused by interruption of light as by trees, Mark 4:32) and εικων eikōn (image or picture) is striking. Christ is the εικων eikōn of God (2 Corinthians 4:4; Colossians 1:15). In Colossians 2:17 Paul draws a distinction between σκια skia for the Jewish rites and ceremonies and σωμα sōma for the reality in Christ. Children are fond of shadow pictures. The law gives only a dim outline of the good things to come (Hebrews 9:11). Continually See this phrase also in Hebrews 7:3; Hebrews 9:12, Hebrews 9:14. Nowhere else in N.T. From διηνεγκα diēnegka This reading leaves ο νομος ho nomos a nominativus pendens (an anacoluthon). But many MSS. read δυναται dunatai (it - the law - can). For the idea and use of τελειωσαι teleiōsai see Hebrews 9:9. [source]
“Which very thing,” the first tent Only in the Synoptic Gospels in the N.T. and Hebrews 9:9; Hebrews 11:19. See note on Matthew 13:3 for the word (from paraballō to place alongside). Here like παραβαλλω tupos (type or shadow of “the heavenly reality,” Moffatt). For the time now present “For the present crisis “ Perfect active articular (repeated article) participle of παραβολη enistēmi (intransitive), the age in which they lived, not the past, not the future. See 1 Corinthians 3:22; Romans 8:38 for contrast between σκηνης enestōta and κατα συνειδησιν mellonta This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. According to which Here the relative refers to τελειωσαι τον λατρευοντα parabolē just mentioned, not to skēnēs See Hebrews 5:1; Hebrews 8:3. As touching the conscience For suneidēsis see 1 Corinthians 8:10; 1 Corinthians 10:17; Romans 2:15. This was the real failure of animal sacrifice (Hebrews 10:1-4). Make the worshipper perfect First aorist active infinitive (Hebrews 2:10). At best it was only ritual or ceremonial purification (Hebrews 7:11), that called for endless repetition (Hebrews 10:1-4). [source]