06950
 \\Minister\\ (\\leitourgos\\).
 See note on "Ro 13:6"
 See note on "Php 2:25"
 \\Of the sanctuary\\ (\\tn hagin\\). "Of the holy places" (\\ta hagia\\),
 without any distinction (like
 # 9:8; 10:19; 13:11
 between the holy place and the most holy place as in
 # 9:2
 \\Of the true tabernacle\\ (\\ts skns ts althins\\). By way of
 explanation of \\tn hagin\\. For \\skn\\ see
 # Mt 17:4
 and \\sknos\\
 # 2Co 5:1
 old word used here for the antitype or archetype of the
 tabernacle in the wilderness in which Aaron served, the ideal
 tabernacle in heaven of which the earthly tabernacle was a symbol
 and reproduced in the temple which merely copied the tabernacle.
 Hence it is the "genuine" tabernacle and see
 # Joh 1:9
 for \\althinos\\. \\Pitched\\ (\\epxen\\). First aorist active indicative
 of \\pgnumi\\, old verb to fasten as the pegs of a tent, here only
 in the N.T. Cf.
 # Nu 24:6

06951
 \\Is appointed\\ (\\kathistatai\\). As in
 # 5:1
 \\To offer\\ (\\eis to prospherein\\). Articular infinitive accusative
 case with \\eis\\ as is common while \\hina prospheri\\ (\\hina\\ with
 present active subjunctive) for purpose in
 # 5:1
 with \\dra te kai thusias\\ as there. \\It is necessary\\ (\\anagkaion\\). A
 moral and logical necessity (from \\anagk\\ necessity) as seen in
 # Ac 13:46; Php 1:24
 \\This high priest also\\ (\\kai touton\\). "This one also," no word for
 high priest, accusative of general reference with the infinitive
 \\echein\\ (have). \\Somewhat to offer\\ (\\ti h prosenegki\\). Second
 aorist active subjunctive of \\prospher\\ (verse
 # 3
 Vulgate _aliquid quod offerat_. The use of the subjunctive in
 this relative clause is probably volitive as in
 # Ac 21:16; Heb 12:28
 (possibly here merely futuristic), but note \\ho prospherei\\
 (present indicative) in
 # 9:7
 See Robertson, _Grammar_, p. 955.

06952
 \\On earth\\ (\\epi gs\\). As opposed to \\en tois ouranois\\ (verse
 # 1
 Condition of second class, determined as unfulfilled. \\He would\\
 \\not be a priest at all\\ (\\oud' an n hiereus\\). "Not even would he
 be a priest." Conclusion of second class condition with \\an\\ and
 imperfect indicative (\\n\\). \\Seeing there are those\\ (\\ontn tn\\).
 Genitive absolute with \\ontn\\ (from \\eimi\\) and the articular
 present active participle of \\prospher\\ (verse
 # 3
 Jesus was not of the tribe of Levi and so could not serve here.

06953
 \\Serve\\ (\\latreuousin\\). Present active indicative of \\latreu\\ for
 which verb
 See note on "Mt 4:10"
 \\A copy\\ (\\hupodeigmati\\). Dative case after \\latreuousin\\.
 See note on "Joh 13:15"
 See note on "Heb 4:11"
  for this interesting word. \\Shadow\\ (\\skii\\). Dative case. Old word
 for which see already
 # Mt 4:16; Mr 4:32; Col 2:17
 See same idea in
 # Heb 9:23
 For difference between \\skia\\ and \\eikn\\ see
 # 10:1
 Here "copy and shadow" form a practical hendiadys for "a shadowy
 out- line" (Moffatt). \\Is warned of God\\ (\\kechrmatistai\\). Perfect
 passive indicative of \\chrmatiz\\, old verb (from \\chrma\\,
 business) for which
 See note on "Mt 2:12"
 See note on "Mt 2:22"
 See note on "Lu 2:26"
 The word "God" is not used, but it is implied as in
 # Ac 10:22; Heb 12:25
 So in LXX, Josephus, and the papyri. \\For saith he\\ (\\gar phsi\\).
 Argument from God's command
 # Ex 25:40
 \\See that thou make\\ (\\Hor poiseis\\). Common Greek idiom with
 present active imperative of \\hora\\ and the volitive future of
 \\poie\\ without \\hina\\ (asyndeton, Robertson, _Grammar_, p. 949). \\The\\
 \\pattern\\ (\\ton tupon\\). The very word used in
 # Ex 25:40
 and quoted also by Stephen in
 # Ac 7:44
 For \\tupos\\ see already
 # Joh 20:25; Ro 6:17
 etc. The tabernacle was to be patterned after the heavenly model.

06954
 \\But now\\ (\\nun de\\). Logical use of \\nun\\, as the case now stands,
 with Jesus as high priest in heaven. \\Hath he obtained\\ (\\tetuchen\\).
 Perfect active indicative of \\tugchan\\ with the genitive, a rare
 and late form for \\teteuchen\\ (also \\teteuchken\\), old verb to hit
 the mark, to attain. \\A ministry the more excellent\\ (\\diaphorteras\\
 \\leitourgias\\). "A more excellent ministry." For the comparative of
 \\diaphoros\\ see
 # 1:4
 This remark applies to all the five points of superiority over
 the Levitical priesthood. \\By how much\\ (\\hosi\\). Instrumental case
 of the relative \\hosos\\ between two comparative adjectives as in
 # 1:4
 \\The mediator\\ (\\mesits\\). Late word from \\mesos\\ (amid) and so a
 middle man (arbitrator). Already in
 # Ga 3:19
 and see
 # 1Ti 2:5
 See
 # Heb 9:15; 12:24
 for further use with \\diathk\\. \\Of a better covenant\\ (\\kreittonos\\
 \\diathks\\). Called "new" (\\kains, neas\\ in
 # 9:15; 12:24
 For \\diathk\\ see
 # Mt 26:28; Lu 1:72; Ga 3:17
 etc. This idea he will discuss in
 # 8:7-13
 \\Hath been enacted\\ (\\nenomothettai\\). Perfect passive indicative of
 \\nomothete\\ as in
 # 7:11
 which see. \\Upon better promises\\ (\\epi kreittosin epaggeliais\\).
 Upon the basis of (\\epi\\). But how "better" if the earlier were
 also from God? This idea, alluded to in
 # 6:12-17
 Will be developed in
 # 10:19-12:3
 with great passion and power. Thus it is seen that "better"
 (\\kreissn\\) is the keynote of the Epistle. At every point
 Christianity is better than Judaism.

06955
 \\That first covenant\\ (\\h prt ekein\\). The word \\diathk\\
 (covenant) is not expressed, but clearly meant by the feminine
 gender \\prt\\. \\Faultless\\ (\\amemptos\\). Old compound adjective for
 which see
 # Lu 1:6; Php 2:15
 The condition is second class and assumes that the old covenant
 was not "blameless," apparently a serious charge which he hastens
 to explain. \\For a second\\ (\\deuteras\\). Objective genitive with
 \\diathks\\ understood. The conclusion with \\an\\ and the imperfect
 passive indicative (\\ezteito\\) is clearly a second-class
 condition. See a like argument in
 # 7:11

06956
 \\Finding fault with them\\ (\\memphomenos autous\\). Present middle
 participle of \\memphomai\\ (cf. \\amemptos\\), old verb, in N.T. only
 here and
 # Ro 9:19
 The covenant was all right, but the Jews failed to keep it. Hence
 God made a new one of grace in place of law. Why do marriage
 covenants so often fail to hold? The author quotes in verses
 # 8-12; Jer 38:31-34
 (in LXX
 # 31:31-34
 in full which calls for little explanation or application to
 prove his point (verse
 # 13
 \\I will make\\ (\\sunteles\\). Future active of \\suntele\\, old compound
 verb to accomplish as in
 # Mr 13:4; Ro 9:28
 \\A new covenant\\ (\\diathkn kainn\\). In
 # 12:24
 we have \\diathks neas\\, but \\kains\\ in
 # 1Co 11:25
 \\Kainos\\ is fresh, on new lines as opposed to the old (\\palaios\\) as
 in
 # 2Co 3:6,14
 \\neos\\ is young or not yet old.

06957
 \\In the day that I took them\\ (\\en hmeri epilabomenou mou\\).
 Genitive absolute (\\mou\\ and second aorist middle participle of
 \\epilamban\\), "a Hellenistic innovation" (Moffatt) in imitation of
 the Hebrew after \\hmeri\\ in place of \\en hi epelabomen\\, occurring
 also in Barn. 2:28. \\By the hand\\ (\\ts cheiros\\). Technical use of
 the genitive of the part affected. \\To lead them forth\\ (\\exagagein\\
 \\autous\\). Second aorist active infinitive of \\exag\\ to denote
 purpose. \\For they continued not\\ (\\hoti autoi ouk enemeinan\\). First
 aorist active indicative of \\emmen\\, old verb to remain in
 # Ac 14:22
 The Israelites broke the covenant. Then God annulled it. \\I\\
 \\regarded not\\ (\\melsa\\). "I neglected" as in
 # 2:3
 The covenant was void when they broke it.

06958
 \\This\\ (\\haut\\). The "new" one of verse
 # 8
 \\That I will make\\ (\\hn diathsomai\\). Future middle of \\diatithmi\\,
 "that I will covenant," cognate accusative (\\hn\\), using the same
 root in the verb as in \\diathk\\. \\I will put\\ (\\didous\\). "Giving,"
 present active participle of \\didmi\\, to give. \\Into their mind\\
 (\\eis tn dianoian autn\\). Their intellect, their moral
 understanding, all the intellect as in Aristotle
 # Col 1:21; Eph 4:18
 \\On their heart\\ (\\epi kardias autn\\). Either genitive singular or
 accusative plural. \\Kardia\\ is the seat of man's personal life
 (Westcott), the two terms covering the whole of man's inward
 nature. \\A god\\ (\\eis theon\\). Note the Hebraistic use of \\eis\\ in the
 predicate instead of the usual nominative \\theos\\ as in "a people"
 (\\eis laon\\). This was the ideal of the old covenant
 # Ex 6:7
 now at last to be a fact.

06959
 \\They shall not teach\\ (\\ou m didaxsin\\). Strong double negative
 (\\ou m\\) with the first aorist active (futuristic) subjunctive of
 \\didask\\. \\His fellow-citizen\\ (\\ton politn autou\\). See
 # Lu 15:15; 19:14
 \\Know the Lord\\ (\\Gnthi ton kurion\\). Second aorist active
 imperative of \\ginsk\\. In the new covenant all will be taught of
 God
 # Isa 54:13; Joh 6:45
 whereas under the old only the educated scribe could understand
 the minutiae of the law (Dods). See Paul's comparison in
 # 2Co 3:7-18
 \\Shall know\\ (\\eidsousin\\). Future perfect active, old form of \\oida\\
 (note \\ginsk\\ just before of recognizing God), one of the rare
 future perfects (cf.
 # 2:13
 \\esomai pepoiths\\).

06960
 \\Merciful\\ (\\hiles\\). Old Attic adjective for \\hilaos\\, common in the
 LXX, only here in N.T., from which \\hilaskomai\\ comes
 # Lu 18:13
 \\Will I remember no more\\ (\\ou m mnsth eti\\). Double negative \\ou\\
 \\m\\ with first aorist passive subjunctive (volitive) of \\mimnsk\\,
 to recall.

06961
 \\In that he saith\\ (\\en ti legein\\). Locative case of the articular
 present active infinitive of \\leg\\, "in the saying as to him." \\He\\
 \\hath made the first old\\ (\\pepalaiken tn prtn\\). Perfect active
 indicative of \\palaio\\, old verb from \\palaios\\ (in contrast with
 \\kainos\\, fresh, new), to treat as old and out of date. The
 conclusion is to the point. \\That which is becoming old and waxeth\\
 \\aged\\ (\\to palaioumenon kai graskon\\). \\Grask\\ is old verb from
 \\gras\\ (age) like \\gern\\ (old man) and refers to the decay of old
 age so that both ideas appear here in opposition to \\kainos\\
 (\\palaios\\) and \\neos\\ (\\geraios\\). \\Is nigh unto vanishing away\\
 (\\eggus aphanismou\\). Genitive case with \\eggus\\ and late word for
 disappearance (from \\aphaniz\\,
 # Mt 6:19
 here only in the N.T. The author writes as if the Old Testament
 legal and ceremonial system were about to vanish before the new
 covenant of grace. If he wrote after A.D. 70, would he not have
 written "has vanished away"?

06962
 \\Even the first covenant\\ (\\kai h prt\\). \\Kai\\ (even) is doubtful.
 No word for covenant with \\prte\\ (cf.
 # 8:7
 \\Had\\ (\\eiche\\). Imperfect active, used to have. \\Ordinances\\
 (\\dikaimata\\). Regulations (from \\dikaio\\) as in
 # Lu 1:6; Ro 5:16
 \\Of divine service\\ (\\latreias\\). No word for "divine," though
 worship is meant as in
 # Ro 9:4; Php 3:3
 Genitive case. \\And its sanctuary, a sanctuary of this world\\ (\\to\\
 \\te hagion kosmikon\\). By \\to hagion\\ the author describes the whole
 sanctuary
 # Ex 36:3; Nu 3:38
 like \\tn hagin\\ in
 # 8:2
 \\Kosmikon\\ is a late adjective (Aristotle, Plutarch) from \\kosmos\\,
 relating to this world, like \\epi gs\\ (upon earth) of
 # 8:4
 It is in the predicate position, not attributive.

06963
 \\A tabernacle the first\\ (\\skn h prt\\). See
 # 8:2
 for \\skn\\. Large tents usually had two divisions (the outer and
 the inner or the first and the second). Note \\prt\\ for the first
 of two as with the first covenant
 # 8:7,13; 9:1
 The large outer tent was entered first and was called \\Hagia\\
 (Holy), the first division of the tabernacle. The two divisions
 are here termed two tabernacles. \\Was prepared\\ (\\kateskeuasth\\).
 First aorist passive of \\kataskeuaz\\. See
 # 3:3
 For the furniture see
 # Ex 25; 26
 Three items are named here: the candlestick (\\h luchnia\\, late
 word for \\luchnion\\) or lampstand, necessary since there were no
 windows
 # Ex 25:31-39
 the table (\\h trapeza\\, old word,
 # Mt 15:27
 for the bread
 # Ex 25:23-30; Le 24:6
 of pure gold); the shewbread (\\h prothesis tn artn\\) as in
 # Ex 25:30; 40:23; Le 24:5-9
 Probably a hendiadys for the table with the loaves of God's
 Presence.

06964
 \\After the second veil\\ (\\meta to deuteron katapetasma\\). The first
 veil opened from outside into the Holy Place, the second veil
 opened from the Holy Place into the Holy of Holies (\\Hagia\\
 \\Hagin\\). The word \\katapetasma\\ is from \\katapetannumi\\, to spread
 down, and we have already had it in
 # 6:19
 Cf. also
 # Mt 27:51

06965
 \\Having a golden censer\\ (\\chrusoun echousa thumiatrion\\). The
 present active participle \\echousa\\ (feminine singular) agrees with
 \\skn\\ (the Holy of Holies). It is not certain whether
 \\thumiatrion\\ here means censer or altar of incense. In the LXX
 # 2Ch 26:19; Ex 8:11
 IV Macc. 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 \\thusiastrion tou thumiatos\\
 # Ex 30:1-10
 Apparently the altar of incense was in the Holy Place, though in
 # Ex 30:1-10
 it is left quite vague. B puts it in verse
 # 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\\ (\\tn kibton ts\\
 \\diathks\\). A box or chest four feet long, two and a half broad
 and high
 # Ex 25:10
 The Scotch have a "meal-ark." \\Wherein\\ (\\en hi\\). 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
 # Ex 16:32-34
 For Aaron's rod that budded (\\h blastsasa\\, first aorist active
 participle of \\blastan\\) see
 # Nu 17:1-11
 For the tables of the covenant see
 # Ex 25:16; 31:18; De 9:9; 10:5
 Not definitely clear about these items in the ark, but on front,
 except that
 # 1Ki 8:9
 states that it did contain the tables of the covenant. For
 \\plakes\\ (tables) see
 # 2Co 3:3
 (only other N.T. example).

06966
 \\Above it\\ (\\huperan auts\\). Up above, in local sense as in
 # Eph 4:10
 with ablative case \\auts\\ (it, the ark). \\Cherubim of glory\\
 (\\Cheroubein doxs\\). Hebrew word (dual form), two in number, made
 of gold
 # Ex 25:18-22
 They are called \\za\\ (living creatures) in the LXX
 # Isa 6:2; Eze 1:5-10; 10:5-20
 \\Overshadowing\\ (\\kataskiazonta\\). Present active participle of
 \\kataskiaz\\, old verb to shadow down on, cover with shade, only
 here in the N.T. \\The mercy seat\\ (\\to hilastrion\\). The pinions of
 the Cherubim spread over the rectangular gold slab on top of the
 ark termed the mercy seat. Here the adjective \\hilastrios\\ has to
 mean mercy seat, the place, not the propitiatory gift or
 propitiation, as in
 # Ro 3:25
 (Deissmann, _Bible Studies_, pp. 124-35). \\Severally\\ (\\kata meros\\).
 In detail, distributive use of \\kata\\ with \\meros\\ (part).

06967
 \\These things having been thus prepared\\ (\\toutn houts\\
 \\kateskeuasmenn\\). Genitive absolute with the perfect passive
 participle of \\kataskeuaz\\ for which verb see verse
 # 2
 A mere summary has been made of the furniture. \\Go in\\ (\\eisiasin\\).
 Present active indicative of \\eiseimi\\, to go in, old verb, in N.T.
 only here,
 # Ac 3:3; 21:18,26
 \\Accomplishing\\ (\\epitelountes\\). Present active participle of
 \\epitele\\ for which see
 # 8:5

06968
 \\Alone\\ (\\monos\\). Predicate adjective with \\ho archiereus\\. \\Once in\\
 \\the year\\ (\\hapax tou eniautou\\). Once for each year (not \\pote\\, at
 any time) with genitive of time. \\Not without blood\\ (\\ou chris\\
 \\haimatos\\). According to
 # Le 16:14
 Not even he could enter the second tent (Holy of Holies) without
 blood. \\The errors of the people\\ (\\tn tou laou agnomatn\\). Late
 word from \\agnoe\\, not to know
 # 5:2
 only here in the N.T., but in LXX, papyri, and inscriptions where
 a distinction is drawn between errors (\\agnomata\\) and crimes
 (\\harmartmata\\). In
 # Ge 43:12
 \\agnoma\\ is "an oversight." But these sins of ignorance
 (\\agnomata\\) were sins and called for atonement. See
 # Heb 10:26
 for wilful sinning.

06969
 \\The Holy Ghost this signifying\\ (\\touto dlountos tou pneumatos tou\\
 \\hagiou\\). Genitive absolute with present active participle of
 \\dlo\\, to make plain. Used as in
 # 12:27
 \\The way into the Holy place\\ (\\tn tn hagin hodon\\). Here as in
 verses
 # 12,25
 \\tn hagin\\ is used for the very Presence of God as in
 # 8:2
 and is in the objective genitive. \\Hodon\\ is the accusative of
 general reference with the infinitive. \\Hath not yet been made\\
 \\manifest\\ (\\mp pephanersthai\\). Perfect passive infinitive of
 \\phanero\\, to make plain (\\phaneros\\) in indirect discourse after
 \\dlountos\\ with negative \\mp\\. \\While as the first tabernacle is\\
 \\yet standing\\ (\\eti ts prts skns echouss stasin\\). Another
 genitive absolute with present active participle of \\ech\\ (having
 standing \\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 (verse
 # 3
 kept the priests out of the Holy of Holies (the very Presence of
 God).

06970
 \\Which\\ (\\htis\\). "Which very thing," the first tent (\\ts prts\\
 \\skns\\, division of the tabernacle), a parenthesis and
 explanation. \\A parable\\ (\\parabol\\). Only in the Synoptic Gospels
 in the N.T. and
 # Heb 9:9; 11:19
 See note on "Mt 13:3"
  for the word (from \\paraball\\, to place alongside). Here like
 \\tupos\\ (type or shadow of "the heavenly reality," Moffatt). \\For\\
 \\the time now present\\ (\\eis ton kairon ton enestkota\\). "For the
 present crisis " (\\kairon\\, not \\aina\\, age, not \\chronon\\, time).
 Perfect active articular (repeated article) participle of
 \\enistmi\\ (intransitive), the age in which they lived, not the
 past, not the future. See
 # 1Co 3:22; Ro 8:38
 for contrast between \\enestta\\ and \\mellonta\\. This age of crisis,
 foreshadowed by the old tabernacle, pointed on to the richer
 fulfilment still to come. \\According to which\\ (\\kath' hn\\). Here
 the relative refers to \\parabol\\ just mentioned, not to \\skns\\.
 See
 # 5:1; 8:3
 \\As touching the conscience\\ (\\kata suneidsin\\). For \\suneidsis\\ see
 # 1Co 8:10; 10:17; Ro 2:15
 This was the real failure of animal sacrifice
 # 10:1-4
 \\Make the worshipper perfect\\ (\\teleisai ton latreuonta\\). First
 aorist active infinitive
 # 2:10
 At best it was only ritual or ceremonial purification
 # 7:11
 that called for endless repetition
 # 10:1-4

06971
 \\Only with meats and drinks and divers washings\\ (\\monon epi\\
 \\brmasin kai pomasin kai diaphorois baptismois\\). The parenthesis
 of the Revised Version here is unnecessary. The use of \\epi\\ here
 with the locative case is regular, "in the matter of"
 # Lu 12:52; Joh 12:16; Ac 21:24
 What ritual value these Levitical sacrifices had was confined to
 minute regulations about diet and ceremonial cleansing (clean and
 unclean). For "divers" (\\diaphorois\\, late adjective, in N.T. only
 in
 # Heb 1:4; 8:6; 9:10; Ro 12:6
 say "different" or "various." \\Baptismois\\ is, of course, the
 Jewish ceremonial immersions (cf.
 # Mr 7:4; Ex 29:4; Le 11:25,28; Nu 8:7; Re 6:2
 \\Carnal ordinances\\ (\\dikaimasin sarkos\\). But the correct text is
 undoubtedly simply \\dikaimata sarkos\\ (nominative case), in
 apposition with \\dra te kai thusiai\\ (gifts and sacrifices). See
 # 9:1
 for \\dikaimata\\. \\Imposed\\ (\\epikeimena\\). Present middle or passive
 participle of \\epikeimai\\, old verb to lie upon (be laid upon). Cf.
 # 1Co 9:16
 \\Until a time of reformation\\ (\\mechri kairou diorthses\\). Definite
 statement of the temporary nature of the Levitical system already
 stated in
 # 7:10-17; 8:13
 and argued clearly by Paul in
 # Ga 3:15-22
 \\Diorthsis\\ is a late word, here alone in N.T. (from \\diortho\\, to
 set right or straight), used by Hippocrates for making straight
 misshapen limbs like \\anortho\\ in
 # Heb 12:12
 Here for reformation like \\diorthma\\ (reform) in
 # Ac 24:2
 Christianity itself is the great Reformation of the current
 Judaism (Pharisaism) and the spiritual Judaism foreshadowed by
 the old Abrahamic promise (see
 # Ga 3; Ro 9

06972
 \\Having come\\ (\\paragenomenos\\). Second aorist middle participle of
 \\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\\ (\\tn mellontn agathn\\).
 But B D read \\genomenn\\ (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 \\genomenn\\, Moffatt
 \\mellontn\\. \\Through the greater and more perfect tabernacle\\ (\\dia\\
 \\ts meizonos kai teleioteras skns\\). Probably the instrumental
 use of \\dia\\
 # 2Co 2:4; Ro 2:27; 14:20
 as accompaniment, not the local idea
 # 4:14; 10:20
 Christ as High Priest employed in his work the heavenly
 tabernacle
 # 8:2
 after which the earthly was patterned
 # 9:24
 \\Not made with hands\\ (\\ou cheiropoitou\\). Old compound verbal for
 which see
 # Mr 14:58; Ac 7:48; 17:24
 Cf.
 # Heb 8:2
 Here in the predicate position. \\Not of this creation\\ (\\ou tauts\\
 \\ts ktises\\). Explanation of \\ou chieropoitou\\. For \\ktisis\\ see
 # 2Co 5:17; Ro 8:19
 For the idea see
 # 2Co 4:18; Heb 8:2
 This greater and more perfect tabernacle is heaven itself
 # 9:24

06973
 \\Through his own blood\\ (\\dia tou idiou haimatos\\). This is the great
 distinction between Christ as High Priest and all other high
 priests. They offer blood (verse
 # 7
 but he offered his own blood. He is both victim and High Priest.
 See the same phrase in
 # 13:12; Ac 20:28
 \\Once for all\\ (\\ephapax\\). In contrast to the repeated (annual)
 entrances of the Levitical high priests
 # 9:7
 \\Into the holy place\\ (\\eis ta hagia\\). Here, as in verses
 # 8,24
 heaven itself. \\Having obtained\\ (\\heuramenos\\). First aorist middle
 (indirect) participle of \\heurisk\\, simultaneous action with
 \\eislthen\\, 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
 # Joh 10:17
 \\Lutrsis\\ (from \\lutro\\) is a late word for the act of ransoming
 (cf. \\lutron\\, ransom), in O.T. only here and
 # Lu 1:68; 2:38
 But \\apolutrsis\\ elsewhere (as in
 # Lu 21:28; Ro 3:24; Heb 9:15; 11:35
 For "eternal" (\\ainian\\, here feminine form) see
 # 6:2
 The author now turns to discuss the better sacrifice
 # 9:13-10:18
 already introduced.

06974
 \\Ashes\\ (\\spodos\\). Old word, in N. T. only here,
 # Mt 11:21; Lu 10:13
 Common in LXX. \\Of a heifer\\ (\\damales\\). Old word (\\damalis\\), a red
 heifer whose ashes mingled with water (\\meta hudatos\\, verse
 # 19
 were sprinkled (\\rantizousa\\, present active participle of \\rantiz\\,
 in LXX, though \\rain\\ more common) on the contaminated or defiled
 ones
 # Nu 19
 as the blood of bulls and goats was offered for sins
 # Le 16
 \\Sanctify\\ (\\hagiazei\\). First-class condition, assumed as true. This
 ceremonial ritual does serve "for the cleansing (\\katharotta\\, old
 word here only in N.T.) of the flesh," but not for the conscience
 (verse
 # 9
 The cow was \\ammon\\, the individual \\katharos\\.

06975
 \\How much more\\ (\\posi mallon\\). Instrumental case, "by how much
 more," by the measure of the superiority of Christ's blood to
 that of goats and bulls and the ashes of a heifer. \\Through the\\
 \\eternal Spirit\\ (\\dia pneumatos ainiou\\). Not the Holy Spirit, but
 Christ's own spirit which is eternal as he is. There is thus a
 moral quality in the blood of Christ not in that of other
 sacrifices. \\Offered himself\\ (\\heauton prosnegken\\). Second aorist
 active indicative of \\prospher\\ (used so often as in
 # 5:1,3; 8:3
 The voluntary character of Christ's death is again emphasized.
 \\Without blemish\\ (\\ammon\\). Old compound adjective
 # Col 1:22; 1Pe 1:19
 as the sacrifice had to be
 # Ex 29:1; Le 1:3,10
 \\Shall cleanse from conscience\\ (\\kathariei tn suneidsin humn\\).
 Future active indicative of \\kathariz\\. Some MSS. have \\hmn\\
 (our). The old Greek used \\kathair\\, not \\kathariz\\ (in
 inscriptions for ceremonial cleansing, Deissmann, _Bible
 Studies_, pp. 216f.), for cleansing. \\From dead works\\ (\\apo nekrn\\
 \\ergn\\). As in
 # 6:1
 "A pause might be made before \\ergn\\, from dead--(not bodies but)
 works."

06976
 \\Mediator of a new covenant\\ (\\diathks kains mesits\\). See
 # 8:6
 for this phrase with \\kreittonos\\ instead of \\kains\\. \\A death having\\
 \\taken place\\ (\\thanatou genomenou\\). Genitive absolute, referring to
 Christ's death. \\For the redemption\\ (\\eis apolutrsin\\). \\Of the\\
 \\transgressions\\ (\\tn parabasen\\). Really ablative case, "from the
 transgressions." See verse
 # 12
 \\lutrsin\\. \\Under the first covenant\\ (\\epi ti prti diathki\\).
 Here there is a definite statement that the real value in the
 typical sacrifices under the Old Testament system was in the
 realization in the death of Christ. It is Christ's death that
 gives worth to the types that pointed to him. So then the atoning
 sacrifice of Christ is the basis of the salvation of all who are
 saved before the Cross and since. \\That they may receive\\ (\\hops\\
 \\labsin\\). Purpose clause (God's purpose in the rites and symbols)
 with \\hops\\ and the second aorist active subjunctive of \\lamban\\.

06977
 \\A testament\\ (\\diathk\\). The same word occurs for covenant (verse
 # 15
 and will (verse
 # 16
 This double sense of the word is played upon also by Paul in
 # Ga 3:15
 We say today "The New Testament" (_Novum Testamentum_) rather
 than " The New Covenant." Both terms are pertinent. \\That made it\\
 (\\tou diathemenou\\). Genitive of the articular second aorist middle
 participle of \\diatithmi\\ from which \\diathk\\ comes. The notion of
 will here falls in with \\klronomia\\ (inheritance,
 # 1Pe 1:4
 as well as with \\thanatos\\ (death). \\Of force\\ (\\bebaia\\). Stable, firm
 as in
 # 3:6,14
 \\Where there hath been death\\ (\\epi nekrois\\). "In the case of dead
 people." A will is only operative then. \\For doth it ever avail\\
 \\while he that made it liveth?\\ (\\epei m pote ischuei hote zi ho\\
 \\diathemenos;\\). This is a possible punctuation with \\m pote\\ in a
 question
 # Joh 7:26
 Without the question mark, it is a positive statement of fact.
 Aleph and D read \\tote\\ (then) instead of \\pote\\. The use of \\m\\ in
 a causal sentence is allowable
 # Joh 3:18
 \\hoti m\\).

06978
06979
 \\The first covenant\\ (\\h prt\\). Supply \\diathk\\ as in
 # 9:1
 \\Has been dedicated\\ (\\enkekainistai\\). Stands dedicated. Perfect
 passive indicative of \\enkainizo\\, a late verb in LXX, one papyrus,
 and in N.T. only here and
 # 10:20
 It means to renew, to inaugurate
 # 1Sa 11:14; 2Ch 15:8
 and in
 # 1Ki 8:63
 to dedicate. Note \\ta enkainia\\
 # Joh 10:22
 for the feast of dedication.

06980
 \\When every commandment had been spoken\\ (\\laltheiss\\). Genitive
 absolute with first aorist passive participle feminine singular
 of \\lale\\. The author uses the account in
 # Ex 24:3
 "with characteristic freedom" (Moffatt). There is nothing there
 about the water, the scarlet wool (\\erion\\, diminutive of \\eros,\\
 \\eiros\\, old word, here and in
 # Re 1:14
 for \\kokkinos\\
 See note on "Mt 27:6"
 See note on "Mt 27:28"
 ), and hyssop (\\husspou\\, a plant mentioned in
 # Joh 19:29
 It had become the custom to mingle water with the blood and to
 use a wisp of wool or a stem of hyssop for sprinkling
 # Nu 10:2-10
 \\Both the book itself\\ (\\auto te to biblion\\). There is nothing in
 Exodus about sprinkling the book of the covenant, though it may
 very well have been done. He omits the use of oil in
 # Ex 40:9; Le 8:10
 and applies blood to all the details. \\Sprinkled\\ (\\erantisen\\).
 First aorist active indicative from \\rantiz\\ (from \\rantos\\ and this
 from \\rain\\), like \\baptiz\\ from \\bapt\\. Cf.
 # Mr 7:4; Heb 10:22; Re 19:13

06981
 \\This is\\ (\\touto\\). Instead of \\idou\\ of the LXX
 # Ex 24:8
 just like our Lord's words in
 # Mr 14:24
 a possible reminiscence of the Master's words (Dods). The author
 also has \\eneteilato\\ (he commanded) for \\dietheto\\ of the LXX.

06982
 \\In like manner with the blood\\ (\\ti haimati homois\\). Instrumental
 case of \\haima\\ (blood). But the use of the article does not
 necessarily refer to the blood mentioned in verse
 # 19
 In
 # Ex 40:9
 Moses sprinkled the tabernacle with oil. It had not been erected
 at the time of
 # Ex 24:5
 Josephus (_Ant_. III. 8, 6) gives a tradition that blood was used
 also at this dedication. Blood was used annually in the cleansing
 rites on the day of atonement.

06983
 \\I may almost say\\ (\\schedon\\). Old adverb, only three times in the
 N.T., here,
 # Ac 13:44; 19:26
 Here it qualifies the entire clause, not just \\panta\\. \\With blood\\
 (\\en haimati\\). In blood. There were exceptions
 # Ex 19:10; 32:30; Le 5:11; 15:5; Nu 16:46; 31:23
 etc.). \\Apart from shedding of blood\\ (\\chris haimatekchusias\\). A
 double compound first found here (coined by the writer) and later
 in ecclesiastical writers (\\haima\\, blood, \\ek\\, out, \\che\\, to
 pour, like \\ekchusis haimatos\\
 # 1Ki 18:28
 "Pouring out of blood." The author seems to have in mind Christ's
 words in
 # Mt 26:28
 : "This is my blood of the covenant which is shed for many for
 the forgiveness of sins." The blood is the vital principle and is
 efficacious as an atonement. The blood of Christ sets aside all
 other plans for pardon.

06984
 \\The copies\\ (\\ta hupodeigmata\\). See
 # 8:5
 for this word, the earthly
 # 8:4; 9:1
 tabernacle. \\With these\\ (\\toutois\\). Instrumental case of \\houtos\\,
 like the rites above described (verse
 # 19
 perhaps with some disparagement. \\Themselves\\ (\\auta\\). The heavenly
 realities
 # 8:2,5; 9:11
 \\With better sacrifices\\ (\\kreittosin thusiais\\). Instrumental case
 again. Point of this section
 # 9:13-10:18
 \\Than these\\ (\\para tautas\\). Use of \\para\\ and the accusative case
 after a comparative as in
 # 1:4,9
 To us it seems a bit strained to speak of the ritual cleansing or
 dedication of heaven itself by the appearance of Christ as
 Priest-Victim. But the whole picture is highly mystical.

06985
 \\Made with hands\\ (\\cheiropoita\\). See verse
 # 11
 for this word. \\Like in pattern to the true\\ (\\antitupa tn\\
 \\althinn\\). Late compound word, only twice in N.T. (here,
 # 1Pe 3:21
 Polybius uses \\antitupos\\ for infantry "opposite" to the cavalry.
 In modern Greek it means a copy of a book. Here it is the
 "counterpart of reality" (Moffatt). Moses was shown a \\tupos\\
 (model) of the heavenly realities and he made an \\antitupon\\ on
 that model, "answering to the type" (Dods) or model. In
 # 1Pe 3:21
 \\antitupos\\ has the converse sense, "the reality of baptism which
 corresponds to or is the antitype of the deluge" (Dods). \\Now to\\
 \\appear\\ (\\nun emphanisthnai\\). Purpose clause by the first aorist
 passive infinitive of \\emphaniz\\
 # Mt 27:53; Joh 14:21
 For the phrase see
 # Ps 42:3
 For this work of Christ as our High Priest and Paraclete in
 heaven see
 # Heb 7:25; Ro 8:34; 1Jo 2:1

06986
 \\That he should offer himself often\\ (\\hina pollakis prospheri\\
 \\heauton\\). Purpose clause with \\hina\\ and present active subjunctive
 of \\prospher\\ (keep on offering himself, like
 # 5:1,3
 \\With blood not his own\\ (\\en haimati allotrii\\). So-called
 instrumental use of \\en\\ (accompaniment). \\allotrios\\ means
 "belonging to another," "not one's own"
 # Lu 16:12

06987
 \\Else must he often have suffered\\ (\\epei edei auton pollakis\\
 \\pathein\\). A common elliptical use of \\epei\\ after which one must
 supply "if that were true" or "in that case," a protasis of a
 condition of the second class assumed to be untrue. The
 conclusion with \\edei\\ is without \\an\\ (verbs of necessity,
 obligation, etc.). See Robertson, _Grammar_, p. 963. The
 conclusion with \\an\\ occurs in
 # 10:2
 See also
 # 1Co 5:10
 "Since, if that were true, it would be necessary for him to
 suffer often." \\Since the foundation of the world\\ (\\apo katabols\\
 \\kosmou\\). See
 # 4:3
 for this phrase. The one sacrifice of Christ is of absolute and
 final value
 # 1Pe 1:19; Re 13:8
 \\At the end\\ (\\epi sunteleii\\). Consummation or completion as in
 # Mt 13:39
 which see. \\Hath he been manifested\\ (\\pephanertai\\). Perfect
 passive indicative of \\phanero\\, permanent state. See "the
 primitive hymn or confession of faith" (Moffatt) in
 # 1Ti 3:16
 and also
 # 1Pe 1:20
 Jesus came once for all
 # Heb 1:2
 \\To put away sin\\ (\\eis athetsin ts hamartias\\). See
 # 7:18
 for the word \\athetsis\\. "The sacrifice of Christ dealt with sin
 as a principle: the Levitical sacrifices with individual
 transgressions" (Vincent).

06988
 \\It is appointed\\ (\\apokeitai\\). Present middle (or passive) of
 \\apokeimai\\, "is laid away" for men. Cf. same verb in
 # Lu 19:20; Col 1:5; 2Ti 4:8
 (Paul's crown). \\Once to die\\ (\\hapax apothanein\\). Once for all to
 die, as once for all to live here. No reincarnation here. \\After\\
 \\this cometh judgement\\ (\\meta touto krisis\\). Death is not all. Man
 has to meet Christ as Judge as Jesus himself graphically pictures
 # Mt 25:31-46; Joh 5:25-29

06989
 \\Once\\ (\\hapax\\). "Once for all" (verse
 # 26
 as already stated. \\Shall appear a second time\\ (\\ek deuterou\\
 \\ophthsetai\\). Future passive indicative of \\hora\\. Blessed
 assurance of the Second Coming of Christ, but this time "apart
 from sin" (\\chris hamartias\\, no notion of a second chance then).
 \\Unto salvation\\ (\\eis strian\\). Final and complete salvation for
 "them that wait for him" (\\tois auton apekdechomenois\\). Dative
 plural of the articular participle present middle of
 \\apekdechomai\\, the very verb used by Paul in
 # Php 3:20
 of waiting for the coming of Christ as Saviour.

06990
 \\Shadow\\ (\\skian\\). The contrast here between \\skia\\ (shadow, shade
 caused by interruption of light as by trees,
 # Mr 4:32
 and \\eikn\\ (image or picture) is striking. Christ is the \\eikn\\ of
 God
 # 2Co 4:4; Col 1:15
 In
 # Col 2:17
 Paul draws a distinction between \\skia\\ for the Jewish rites and
 ceremonies and \\sma\\ for the reality in Christ. Children are fond
 of shadow pictures. The law gives only a dim outline of the good
 things to come
 # 9:11
 \\Continually\\ (\\eis to dinekes\\). See this phrase also in
 # 7:3; 9:12,14
 Nowhere else in N.T. From \\dinegka\\ (\\diapher\\), to bear through.
 \\They can\\ (\\dunantai\\). This reading leaves \\ho nomos\\ a _nominativus
 pendens_ (an anacoluthon). But many MSS. read \\dunatai\\ (it--the
 law--can). For the idea and use of \\teleisai\\ see
 # 9:9

06991
 \\Else they would not have ceased?\\ (\\epei ouk an epausanto;\\).
 Ellipsis of condition after \\epei\\ (since if they really did
 perfect) with the conclusion of the second-class condition (\\an\\
 and the aorist middle indicative of \\pauomai\\). \\To be offered\\
 (\\prospheromenai\\). Regular idiom, participle (present passive)
 with \\pauomai\\
 # Ac 5:42
 \\Because\\ (\\dia to\\). \\Dia\\ with the accusative of the articular
 infinitive, "because of the having" (\\echein\\) as to the
 worshippers (\\tous latreuontas\\, accusative of general reference of
 the articular participle), not "would have had." \\No more\\
 \\conscience of sins\\ (\\mdemian eti suneidsin hamartin\\). Rather
 "consciousness of sins" as in
 # 9:14
 \\Having been once cleansed\\ (\\hapax kekatharismenous\\). Perfect
 passive participle of \\kathariz\\, "if they had once for all been
 cleansed."

06992
 \\A remembrance\\ (\\anamnsis\\). A reminder. Old word from \\anamimnsk\\,
 to remind, as in
 # Lu 22:19; 1Co 11:24

06993
 \\Should take away\\ (\\aphairein\\). Present active infinitive of
 \\aphaire\\. Old verb and common in N.T., only here and
 # Ro 11:27
 with "sins". Cf.
 # 9:9

06994
 \\When he cometh into the world\\ (\\eiserchomenos eis ton kosmon\\).
 Reference to the Incarnation of Christ who is represented as
 quoting
 # Ps 40:7-9
 which is quoted. The text of the LXX is followed in the main
 which differs from the Hebrew chiefly in having \\sma\\ (body)
 rather than \\tia\\ (ears). The LXX translation has not altered the
 sense of the Psalm, "that there was a sacrifice which answered to
 the will of God as no animal sacrifice could" (Moffatt). So the
 writer of Hebrews "argues that the Son's offering of himself is
 the true and final offering for sin, because it is the sacrifice,
 which, according to prophecy, God desired to be made" (Davidson).
 \\A body didst thou prepare for me\\ (\\sma katrtis moi\\). First
 aorist middle indicative second person singular of \\katartiz\\, to
 make ready, equip. Using \\sma\\ (body) for \\tia\\ (ears) does not
 change the sense, for the ears were the point of contact with
 God's will.

06995
 \\Thou hadst no pleasure\\ (\\ouk eudoksas\\). First aorist active
 indicative of \\eudoke\\, common for God's good pleasure
 # Mt 3:17
 God took no pleasure in the animal offering (\\thusian\\), the
 meal-offering (\\prosphoran\\), the burnt-offering (\\holokautmata\\),
 the sin-offering (\\peri hamartias\\, concerning sin).

06996
 \\Then\\ (\\tote\\). When it was plain that God could not be propitiated
 by such sacrifices. \\Lo, I am come\\ (\\Idou hk\\). The Messiah is
 represented as offering himself to do God's will (\\tou poisai to\\
 \\thelma sou\\, the genitive articular infinitive of purpose). \\In\\
 \\the roll of the book it is written of me\\ (\\en kephalidi bibliou\\
 \\gegraptai peri emou\\). Stands written (\\gegraptai\\, perfect passive
 indicative). \\Kephalis\\ is a diminutive of \\kephal\\ (head), a little
 head, then roll only here in N.T., but in the papyri. Here it
 refers "to the O.T. as a prediction of Christ's higher sacrifice"
 (Moffatt).

06997
 \\Saying above\\ (\\anteron legn\\). Christ speaking as in verse
 # 5
 "Higher up" (\\anteron\\, comparative of \\an\\, up) refers to verses
 # 5,6
 which are quoted again.

06998
 \\The which\\ (\\haitines\\). "Which very things" (\\thusiai\\). \\Then hath he\\
 \\said\\ (\\tote eirken\\). That is Christ. Perfect active indicative
 with which compare \\tote eipon\\ (second aorist active) in verse
 # 7
 which is quoted again. \\He taketh away the first\\ (\\anairei to\\
 \\prton\\). Present active indicative of \\anaire\\, to take up, to
 abolish, of a man to kill
 # Mt 2:16
 By "the first" (\\to prton\\) he means the system of animal
 sacrifices in verse
 # 8
 \\That he may establish the second\\ (\\hina to deuteron stsi\\).
 Purpose clause with \\hina\\ and the first aorist active (transitive)
 subjunctive of \\histmi\\, to place. By "the second" (\\to deuteron\\)
 he means doing God's will as shown in verse
 # 9
 (following verse
 # 8
 This is the author's exegesis of the Psalm.

06999
 \\We have been sanctified\\ (\\hgiasmenoi esmen\\). Periphrastic perfect
 passive indicative of \\hagiaz\\, to set apart, to sanctify. The
 divine will, unfulfilled in animal sacrifices, is realized in
 Christ's offering of himself. "He came to be a great High Priest,
 and the body was prepared for him, that by the offering of it he
 might put sinful men for ever into the perfect religious relation
 to God" (Denney, _The Death of Christ_, p. 234).
