Hebrews 9:1
Εἶχε μὲν οὖν καὶ ἡ πρώτη, δικαιώματα λατρείας τό τε ἅγιον κοσμικόν.
Hebrews 9:2
σκηνὴ γὰρ κατεσκευάσθη, ἡ πρώτη— ἐν ᾗ ἥ τε λυχνία, καὶ ἡ τράπεζα, καὶ ἡ πρόθεσις τῶν ἄρτων— ἥτις λέγεται Ἅγια.
Hebrews 9:3
μετὰ δὲ τὸ δεύτερον καταπέτασμα σκηνὴ, ἡ λεγομένη Ἅγια ἁγίων,
Hebrews 9:4
χρυσοῦν ἔχουσα θυμιατήριον, καὶ τὴν κιβωτὸν τῆς διαθήκης, περικεκαλυμμένην πάντοθεν χρυσίῳ, ἐν ᾗ στάμνος χρυσῆ ἔχουσα τὸ μάννα, καὶ ἡ ῥάβδος Ἀαρὼν ἡ βλαστήσασα, καὶ αἱ πλάκες τῆς διαθήκης.
Hebrews 9:5
ὑπεράνω δὲ αὐτῆς Χερουβὶν δόξης, κατασκιάζοντα τὸ ἱλαστήριον· περὶ ὧν οὐκ ἔστιν νῦν λέγειν κατὰ μέρος.
Hebrews 9:6
Τούτων δὲ οὕτως κατεσκευασμένων, εἰς μὲν τὴν πρώτην σκηνὴν διὰ παντὸς εἰσίασιν οἱ ἱερεῖς, τὰς λατρείας ἐπιτελοῦντες.
Hebrews 9:7
εἰς δὲ τὴν δευτέραν, ἅπαξ τοῦ ἐνιαυτοῦ μόνος, ὁ ἀρχιερεύς, οὐ χωρὶς αἵματος, ὃ προσφέρει ὑπὲρ ἑαυτοῦ καὶ τῶν τοῦ λαοῦ ἀγνοημάτων.
Hebrews 9:8
Τοῦτο δηλοῦντος τοῦ Πνεύματος τοῦ Ἁγίου μήπω πεφανερῶσθαι τὴν τῶν ἁγίων ὁδὸν, ἔτι τῆς πρώτης σκηνῆς ἐχούσης στάσιν,
Hebrews 9:9
ἥτις παραβολὴ εἰς τὸν καιρὸν τὸν ἐνεστηκότα, καθ’ ἣν δῶρά τε καὶ θυσίαι προσφέρονται, μὴ δυνάμεναι κατὰ συνείδησιν τελειῶσαι τὸν λατρεύοντα,
Hebrews 9:10
μόνον ἐπὶ βρώμασιν καὶ πόμασιν καὶ διαφόροις βαπτισμοῖς, δικαιώματα σαρκὸς, μέχρι καιροῦ διορθώσεως ἐπικείμενα.
Hebrews 9:11
Χριστὸς δὲ, παραγενόμενος ἀρχιερεὺς τῶν γενομένων ἀγαθῶν, διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς οὐ χειροποιήτου, τοῦτ’ ἔστιν, οὐ ταύτης τῆς κτίσεως,
Hebrews 9:12
οὐδὲ δι’ αἵματος τράγων καὶ μόσχων, διὰ δὲ τοῦ ἰδίου αἵματος, εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος.
Hebrews 9:13
Εἰ γὰρ τὸ αἷμα τράγων, καὶ ταύρων, καὶ σποδὸς δαμάλεως, ῥαντίζουσα τοὺς κεκοινωμένους, ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα,
For if the blood of goats and bulls and ashes of a heifer sprinkled on the defiled, made holy the purity of the flesh.
Paraphrase: Now we know that the on the Great Day of Atonement, bulls and goats were offered as sacrifices to God to make atonement for the priest and for the entire nation. You have seen this ritual take place many times, no doubt. Even more common, is the ritual purification that takes place when someone comes into contact with a dead body. Then the ashes of the read heifer mixed with water are sprinkled on the unclean person. The person washes himself on the third and the seventh day and then is pronounced clean again. In this way, the external purity of God’s people was preserved.
Comments:
Hebrews 9:14
πόσῳ μᾶλλον τὸ αἷμα τοῦ Χριστοῦ, ὃς διὰ Πνεύματος αἰωνίου, ἑαυτὸν προσήνεγκεν ἄμωμον τῷ Θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων, εἰς τὸ λατρεύειν Θεῷ ζῶντι!
How much rather, the blood of Christ who through the eternal Spirit, offered Himself unblemished to God, cleanses our conscience from dead works in order that we might worship the living God.
Paraphrase: Now if this is what the blood of bulls and goats can do, how much more powerful is the blood of Christ. Consider that Jesus was not dragged to the altar by another person as the sacrificial animals were. On the contrary, He went to the cross by His own resolve and determination (Luke 9:51) to do the will of His Father (John 10:17-18; Philippians 2:6-8) the Holy Spirit strengthening Him every step of the way. (Isaiah 61:1; Acts 10:38) Furthermore, consider that Jesus was without blemish just as all sacrificial animals must be. (Leviticus 1:3; Malachi 1:8; Hebrews 4:15) Now, my dear brothers and sisters, it is only this sacrifice which can purify your conscience from the guilt which constantly tortures it. The sins which are so fresh in your memory, which are calling out for God’s justice (Genesis 4:10), which prevent you from worshipping God as you desire, and which, one day, will drag you down to eternal death; yes, these sins are washed away by the power of the atoning death of the Son of God. Now you can enter God’s presence without terror and sing for joy to the God of our salvation and to the One who gives us eternal life!
Comments:
Is the “spirit” here the third person of the Trinity or the divine spirit of Jesus’ person? Alford (p171) suggests that the animals, who were offered in Old Testament religion, had no spirit and thus could give no consent to their being made a sacrifice. Jesus, however, did have a spirit, and He was sacrificed willingly with the full consent of His own spirit which, as the author writes, was an eternal spirit or a divine Spirit.
But Christ offered Himself, with His own consent assisting and empowering the sacrifice. And what was that consent? the consent of what? of the spirit of a man? such a consent as yours or mine, given in and through our finite spirit whose acts are bounded by its own allotted space in time and its own responsibilities? No: but the consenting act of His divine Personality—His πνεῦμα αἰώνιον, His Godhead, which from before time acquiesced in, and wrought with, the redemption-purpose of the Father.
On the other hand, Turner points out (p123) that the ministry of Jesus is often connected with the Holy Spirit. (Isaiah 11:2; 61:1; John 3:34) His birth (Matthew 1:18, 20, Luke 1:35); His baptism (Matthew 3:16, John 1:32, 33); His temptation (Matthew 4:1); His miracles (Matthew 12:18, 28, Acts 10:38); and His instructions to His disciples prior to His ascension. (Acts 1:2)
Who can doubt then, that this offering was made by or in accordance with the influence of the same Spirit? And although the usual epithet applied to the Spirit is holy, yet the Apostle may here have preferred the substitute eternal, in order to make it harmonize with the leading thought of the whole context, particularly as expressed in the preceding verse, the perpetual efficacy of Christ’s one sacrifice. The
Owen argues (p304) that both meanings are necessary here. Stuart argues (p585) that it refers to Christ glorified state.
BBG 32.15.2.
Hebrews 9:15
Καὶ διὰ τοῦτο, διαθήκης καινῆς μεσίτης ἐστίν, ὅπως, θανάτου γενομένου, εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων, τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι, τῆς αἰωνίου κληρονομίας.
And on account of this, He is the mediator of a new covenant so that becoming dead, to the redemption of the transgressions against the first covenant.
Paraphrase:
Comments:
Hebrews 9:16
Ὅπου γὰρ διαθήκη, θάνατον ἀνάγκη φέρεσθαι τοῦ διαθεμένου.
Hebrews 9:17
διαθήκη γὰρ ἐπὶ νεκροῖς βεβαία, ἐπεὶ μή‿ ποτε ἰσχύει, ὅτε ζῇ ὁ διαθέμενος,
Hebrews 9:18
Ὅθεν οὐδὲ ἡ πρώτη, χωρὶς αἵματος ἐνκεκαίνισται.
Hebrews 9:19
λαληθείσης γὰρ πάσης ἐντολῆς κατὰ τὸν νόμον ὑπὸ Μωϋσέως παντὶ τῷ λαῷ, λαβὼν τὸ αἷμα τῶν μόσχων καὶ τῶν τράγων, μετὰ ὕδατος, καὶ ἐρίου κοκκίνου, καὶ ὑσσώπου, αὐτό τε τὸ βιβλίον καὶ πάντα τὸν λαὸν ἐράντισεν,
Hebrews 9:20
λέγων, Τοῦτο τὸ αἷμα τῆς διαθήκης, ἧς ἐνετείλατο πρὸς ὑμᾶς ὁ Θεός.
Hebrews 9:21
Καὶ τὴν σκηνὴν δὲ, καὶ πάντα τὰ σκεύη τῆς λειτουργίας τῷ αἵματι ὁμοίως ἐράντισεν.
Hebrews 9:22
καὶ σχεδὸν ἐν αἵματι πάντα καθαρίζεται, κατὰ τὸν νόμον, καὶ χωρὶς αἱματεκχυσίας, οὐ γίνεται ἄφεσις.
Hebrews 9:23
Ἀνάγκη οὖν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς, τούτοις καθαρίζεσθαι, αὐτὰ δὲ τὰ ἐπουράνια κρείττοσιν θυσίαις παρὰ ταύτας.
Hebrews 9:24
οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ’ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ Θεοῦ ὑπὲρ ἡμῶν,
Hebrews 9:25
οὐδ’ ἵνα πολλάκις προσφέρῃ ἑαυτόν, ὥσπερ ὁ ἀρχιερεύς εἰσέρχεται εἰς τὰ ἅγια κατ’ ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ.
Hebrews 9:26
Ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου. νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων, εἰς ἀθέτησιν τῆς ἁμαρτίας, διὰ τῆς θυσίας αὐτοῦ πεφανέρωται.
Hebrews 9:27
Καὶ καθ’ ὅσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσις,
Hebrews 9:28
οὕτως καὶ ὁ Χριστός, ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας, ἐκ δευτέρου, χωρὶς ἁμαρτίας, ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν.