Bible Commentaries

Even the first covenant (και η πρωτη — kai hē prōtē). Και — Kai (even) is doubtful. No word for covenant with πρωτε — prōte (cf. Hebrews 8:7).

Had (ειχε — eiche). Imperfect active, used to have.

Ordinances (δικαιωματα — dikaiōmata). Regulations (from δικαιοω — dikaioō) as in Luke 1:6; Romans 5:16.

Of divine service (λατρειας — latreias). No word for “divine,” though worship is meant as in Romans 9:4; Philemon 3:3. Genitive case.

And its sanctuary, a sanctuary of this world (το τε αγιον κοσμικον — to te hagion kosmikon). By το αγιον — to hagion the author describes the whole sanctuary (Exodus 36:3; Numbers 3:38) like των αγιων — tōn hagiōn in Hebrews 8:2. Κοσμικον — Kosmikon is a late adjective (Aristotle, Plutarch) from κοσμος — kosmos relating to this world, like επι γης — epi gēs (upon earth) of Hebrews 8:4. It is in the predicate position, not attributive.

A tabernacle the first (σκηνη η πρωτη — skēnē hē prōtē). 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 (κατεσκευαστη — kateskeuasthē). 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.

After the second veil (μετα το δευτερον καταπετασμα — 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 (αγια αγιων — Hagia Hagiōn). The word καταπετασμα — katapetasma is from καταπεταννυμι — katapetannumi to spread down, and we have already had it in Hebrews 6:19. Cf. also Matthew 27:51.

Having a golden censer (χρυσουν εχουσα τυμιατηριον — chrusoun echousa thumiatērion). 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 (την κιβωτον της διατηκης — tēn kibōton tēs diathēkēs). A box or chest four feet long, two and a half broad and high (Exodus 25:10.). The Scotch have a “meal-ark.”

Wherein (εν ηι — en hēi). 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).

Above it (υπερανω αυτης — huperanō autēs). Up above, in local sense as in Ephesians 4:10, with ablative case αυτης — autēs (it, the ark).

Cherubim of glory (Χερουβειν δοχης — Cheroubein doxēs). Hebrew word (dual form), two in number, made of gold (Exodus 25:18-22). They are called ζωα — zōa (living creatures) in the lxx (Isaiah 6:2f.; Ezek 1:5-10; 10:5-20).

Overshadowing (κατασκιαζοντα — kataskiazonta). Present active participle of κατασκιαζω — kataskiazō old verb to shadow down on, cover with shade, only here in the N.T.

The mercy seat (το ιλαστηριον — to hilastērion). The pinions of the Cherubim spread over the rectangular gold slab on top of the ark termed the mercy seat. Here the adjective ιλαστηριος — hilastērios has to mean mercy seat, the place, not the propitiatory gift or propitiation, as in Romans 3:25 (Deissmann, Bible Studies, pp. 124-35).

Severally (κατα μερος — kata meros). In detail, distributive use of κατα — kata with μερος — meros (part).

These things having been thus prepared (τουτων ουτως κατεσκευασμενων — toutōn houtōs kateskeuasmenōn). 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 (εισιασιν — eisiasin). 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 (επιτελουντες — epitelountes). Present active participle of επιτελεω — epiteleō for which see Hebrews 8:5.

Alone (μονος — monos). Predicate adjective with ο αρχιερευς — ho archiereus

Once in the year (απαχ του ενιαυτου — hapax tou eniautou). Once for each year (not ποτε — pote at any time) with genitive of time.

Not without blood (ου χωρις αιματος — ou chōris haimatos). According to Leviticus 16:14. Not even he could enter the second tent (Holy of Holies) without blood.

The errors of the people (των του λαου αγνοηματων — tōn tou laou agnoēmatōn). 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 (αγνοηματα — agnoēmata) and crimes (αρμαρτηματα — harmartēmata). 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.

The Holy Ghost this signifying (τουτο δηλουντος του πνευματος του αγιου — touto dēlountos tou pneumatos tou hagiou). Genitive absolute with present active participle of δηλοω — dēloō to make plain. Used as in Hebrews 12:27.

The way into the Holy place (την των αγιων οδον — tēn tōn hagiōn hodon). 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 (μηπω πεπανερωσται — mēpō pephanerōsthai). Perfect passive infinitive of πανεροω — phaneroō to make plain (πανερος — phaneros) in indirect discourse after δηλουντος — dēlountos with negative μηπω — mēpō

While as the first tabernacle is yet standing (ετι της πρωτης σκηνης εχουσης στασιν — eti tēs prōtēs skēnēs echousēs stasin). 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).

Which (ητις — hētis). “Which very thing,” the first tent (της πρωτης σκηνης — tēs prōtēs skēnēs division of the tabernacle), a parenthesis and explanation.

A parable (παραβολη — parabolē). 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 (τυπος — eis ton kairon ton enestēkota). “For the present crisis “ (ενεστωτα — kairon not μελλοντα — aiōna age, not κατ ην — chronon time). 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 (συνειδησις — kath' hēn). 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 (kata suneidēsin). 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 (teleiōsai ton latreuonta). 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).

Only with meats and drinks and divers washings (μονον επι βρωμασιν και πομασιν και διαποροις βαπτισμοις — monon epi brōmasin kai pomasin kai diaphorois baptismois). The parenthesis of the Revised Version here is unnecessary. The use of επι — epi here with the locative case is regular, “in the matter of” (Luke 12:52; John 12:16; Acts 21:24). What ritual value these Levitical sacrifices had was confined to minute regulations about diet and ceremonial cleansing (clean and unclean). For “divers” (διαποροις — diaphorois late adjective, in N.T. only in Hebrews 1:4; Hebrews 8:6; Hebrews 9:10; Romans 12:6) say “different” or “various.” απτισμοις — Baptismois is, of course, the Jewish ceremonial immersions (cf. Mark 7:4; Exodus 29:4; Leviticus 11:25, Leviticus 11:28.; Numbers 8:7; Revelation 6:2).

Carnal ordinances (δικαιωμασιν σαρκος — dikaiōmasin sarkos). But the correct text is undoubtedly simply δικαιωματα σαρκος — dikaiōmata sarkos (nominative case), in apposition with δωρα τε και τυσιαι — dōra te kai thusiai (gifts and sacrifices). See Hebrews 9:1 for δικαιωματα — dikaiōmata

Imposed (επικειμενα — epikeimena). Present middle or passive participle of επικειμαι — epikeimai old verb to lie upon (be laid upon). Cf. 1 Corinthians 9:16.

Until a time of reformation (μεχρι καιρου διορτωσεως — mechri kairou diorthōseōs). Definite statement of the temporary nature of the Levitical system already stated in Hebrews 7:10-17; Hebrews 8:13 and argued clearly by Paul in Galatians 3:15-22. Διορτωσις — Diorthōsis is a late word, here alone in N.T. (from διορτοω — diorthoō to set right or straight), used by Hippocrates for making straight misshapen limbs like ανορτοω — anorthoō in Hebrews 12:12. Here for reformation like διορτωμα — diorthōma (reform) in Acts 24:2. Christianity itself is the great Reformation of the current Judaism (Pharisaism) and the spiritual Judaism foreshadowed by the old Abrahamic promise (see Gal 3; Rom 9).

Having come (παραγενομενος — paragenomenos). 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 (των μελλοντων αγατων — tōn mellontōn agathōn). 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 (δια της μειζονος και τελειοτερας σκηνης — dia tēs meizonos kai teleioteras skēnēs). 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 (ου χειροποιητου — ou cheiropoiētou). 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 (ου ταυτης της κτισεως — ou tautēs tēs ktiseōs). 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).

Through his own blood (δια του ιδιου αιματος — dia tou idiou haimatos). 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 (επαπαχ — ephapax). In contrast to the repeated (annual) entrances of the Levitical high priests (Hebrews 9:7).

Into the holy place (εις τα αγια — eis ta hagia). Here, as in Hebrews 9:8, Hebrews 9:24 heaven itself.

Having obtained (ευραμενος — heuramenos). 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.

Ashes (σποδος — spodos). Old word, in N. T. only here, Matthew 11:21; Luke 10:13. Common in lxx.

Of a heifer (δαμαλεως — damaleōs). Old word (δαμαλις — damalis), a red heifer whose ashes mingled with water (μετα υδατος — meta hudatos Hebrews 9:19) were sprinkled (ραντιζουσα — rantizousa present active participle of ραντιζω — rantizō in lxx, though ραινω — rainō more common) on the contaminated or defiled ones (Num 19) as the blood of bulls and goats was offered for sins (Lev 16).

Sanctify (αγιαζει — hagiazei). First-class condition, assumed as true. This ceremonial ritual does serve “for the cleansing (καταροτητα — katharotēta old word here only in N.T.) of the flesh,” but not for the conscience (Hebrews 9:9). The cow was αμωμον — amōmon the individual καταρος — katharos f0).

How much more (ποσωι μαλλον — posōi 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 (δια πνευματος αιωνιου — dia pneumatos aiōniou). 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 (εαυτον προσηνεγκεν — heauton prosēnegken). Second aorist active indicative of προσπερω — prospherō (used so often as in Hebrews 5:1, Hebrews 5:3; Hebrews 8:3). The voluntary character of Christ‘s death is again emphasized.

Without blemish (αμωμον — amōmon). Old compound adjective (Colossians 1:22; 1 Peter 1:19) as the sacrifice had to be (Exodus 29:1; Leviticus 1:3, Leviticus 1:10).

Shall cleanse from conscience (καταριει την συνειδησιν υμων — kathariei tēn suneidēsin humōn). Future active indicative of καταριζω — katharizō Some MSS. have ημων — hēmōn (our). The old Greek used καταιρω — kathairō not καταριζω — katharizō (in inscriptions for ceremonial cleansing, Deissmann, Bible Studies, pp. 216f.), for cleansing.

From dead works (απο νεκρων εργων — apo nekrōn ergōn). As in Hebrews 6:1. “A pause might be made before εργων — ergōn from dead - (not bodies but) works.”

Mediator of a new covenant (διατηκης καινης μεσιτης — diathēkēs kainēs mesitēs). See Hebrews 8:6 for this phrase with κρειττονος — kreittonos instead of καινης — kainēs

A death having taken place (τανατου γενομενου — thanatou genomenou). Genitive absolute, referring to Christ‘s death.

For the redemption (εις απολυτρωσιν — eis apolutrōsin).

Of the transgressions (των παραβασεων — tōn parabaseōn). Really ablative case, “from the transgressions.” See Hebrews 9:12, λυτρωσιν — lutrōsin

Under the first covenant (επι τηι πρωτηι διατηκηι — epi tēi prōtēi diathēkēi). 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 (οπως λαβωσιν — hopōs labōsin). Purpose clause (God‘s purpose in the rites and symbols) with οπως — hopōs and the second aorist active subjunctive of λαμβανω — lambanō f0).

A testament (διατηκη — diathēkē). The same word occurs for covenant (Hebrews 9:15) and will (Hebrews 9:16). This double sense of the word is played upon also by Paul in Galatians 3:15. We say today “The New Testament” (Novum Testamentum) rather than “ The New Covenant.” Both terms are pertinent.

That made it (του διατεμενου — tou diathemenou). Genitive of the articular second aorist middle participle of διατιτημι — diatithēmi from which διατηκη — diathēkē comes. The notion of will here falls in with κληρονομια — klēronomia (inheritance, 1 Peter 1:4) as well as with τανατος — thanatos (death).

Of force (βεβαια — bebaia). Stable, firm as in Hebrews 3:6, Hebrews 3:14.

Where there hath been death (επι νεκροις — 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? (επει μη ποτε ισχυει οτε ζηι ο διατεμενοσ — epei mē pote ischuei hote zēi ho diathemenos). This is a possible punctuation with μη ποτε — mē pote in a question (John 7:26). Without the question mark, it is a positive statement of fact. Aleph and D read τοτε — tote (then) instead of ποτε — pote The use of μη — mē in a causal sentence is allowable (John 3:18, οτι μη — hoti mē).

The first covenant (η πρωτη — hē prōtē). Supply διατηκη — diathēkē as in Hebrews 9:1.

Has been dedicated (ενκεκαινισται — enkekainistai). Stands dedicated. Perfect passive indicative of ενκαινιζο — enkainizo a late verb in lxx, one papyrus, and in N.T. only here and Hebrews 10:20. It means to renew, to inaugurate (1 Samuel 11:14; 2 Chronicles 15:8) and in 1 Kings 8:63 to dedicate. Note τα ενκαινια — ta enkainia (John 10:22) for the feast of dedication.

When every commandment had been spoken (λαλητεισης — lalētheisēs). Genitive absolute with first aorist passive participle feminine singular of λαλεω — laleō The author uses the account in Exodus 24:3. “with characteristic freedom” (Moffatt). There is nothing there about the water, the scarlet wool (εριον — erion diminutive of εροσ ειρος — eros κοκκινος — eiros old word, here and in Revelation 1:14; for υσσωπου — kokkinos see Matthew 27:6, and note on Matthew 27:28), and hyssop (αυτο τε το βιβλιον — hussōpou a plant mentioned in John 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 (Numbers 10:2-10).

Both the book itself (εραντισεν — 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 Exodus 40:9.; Leviticus 8:10. and applies blood to all the details.

Sprinkled (ραντιζω — erantisen). First aorist active indicative from ραντος — rantizō (from ραινω — rantos and this from βαπτιζω — rainō), like βαπτω — baptizō from baptō Cf. Mark 7:4; Hebrews 10:22; Revelation 19:13.

This is (τουτο — touto). Instead of ιδου — idou of the lxx (Exod 24:8), just like our Lord‘s words in Mark 14:24, a possible reminiscence of the Master‘s words (Dods). The author also has ενετειλατο — eneteilato (he commanded) for διετετο — dietheto of the lxx.

In like manner with the blood (τωι αιματι ομοιως — tōi haimati homoiōs). Instrumental case of αιμα — haima (blood). But the use of the article does not necessarily refer to the blood mentioned in Hebrews 9:19. In Exodus 40:9 Moses sprinkled the tabernacle with oil. It had not been erected at the time of Exodus 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.

I may almost say (σχεδον — schedon). Old adverb, only three times in the N.T., here, Acts 13:44; Acts 19:26. Here it qualifies the entire clause, not just παντα — panta

With blood (εν αιματι — en haimati). In blood. There were exceptions (Exodus 19:10; Exodus 32:30.; Leviticus 5:11.; Leviticus 15:5; Numbers 16:46.; Numbers 31:23., etc.).

Apart from shedding of blood (χωρις αιματεκχυσιας — chōris haimatekchusias). A double compound first found here (coined by the writer) and later in ecclesiastical writers (αιμα — haima blood, εκ — ek out, χεω — cheō to pour, like εκχυσις αιματος — ekchusis haimatos 1 Kings 18:28). “Pouring out of blood.” The author seems to have in mind Christ‘s words in Matthew 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.

The copies (τα υποδειγματα — ta hupodeigmata). See Hebrews 8:5 for this word, the earthly (Hebrews 8:4; Hebrews 9:1) tabernacle.

With these (τουτοις — toutois). Instrumental case of ουτος — houtos like the rites above described (Hebrews 9:19), perhaps with some disparagement.

Themselves (αυτα — auta). The heavenly realities (Hebrews 8:2, Hebrews 8:5; Hebrews 9:11.).

With better sacrifices (κρειττοσιν τυσιαις — kreittosin thusiais). Instrumental case again. Point of this section (9:13-10:18).

Than these (παρα ταυτας — para tautas). Use of παρα — para and the accusative case after a comparative as in Hebrews 1:4, Hebrews 1:9. 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.

Made with hands (χειροποιητα — cheiropoiēta). See Hebrews 9:11 for this word.

Like in pattern to the true (αντιτυπα των αλητινων — antitupa tōn alēthinōn). Late compound word, only twice in N.T. (here, 1 Peter 3:21). Polybius uses αντιτυπος — 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 τυπος — tupos (model) of the heavenly realities and he made an αντιτυπον — antitupon on that model, “answering to the type” (Dods) or model. In 1 Peter 3:21 αντιτυπος — antitupos has the converse sense, “the reality of baptism which corresponds to or is the antitype of the deluge” (Dods).

Now to appear (νυν εμπανιστηναι — nun emphanisthēnai). Purpose clause by the first aorist passive infinitive of εμπανιζω — emphanizō (Matthew 27:53; John 14:21.). For the phrase see Psalm 42:3. For this work of Christ as our High Priest and Paraclete in heaven see Hebrews 7:25; Romans 8:34; 1 John 2:1.

That he should offer himself often (ινα πολλακις προσπερηι εαυτον — hina pollakis prospherēi heauton). Purpose clause with ινα — hina and present active subjunctive of προσπερω — prospherō (keep on offering himself, like Hebrews 5:1, Hebrews 5:3).

With blood not his own (εν αιματι αλλοτριωι — en haimati allotriōi). So-called instrumental use of εν — en (accompaniment). αλλοτριος — allotrios means “belonging to another,” “not one‘s own” (Luke 16:12).

Else must he often have suffered (επει εδει αυτον πολλακις πατειν — epei edei auton pollakis pathein). A common elliptical use of επει — 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 εδει — edei is without αν — an (verbs of necessity, obligation, etc.). See Robertson, Grammar, p. 963. The conclusion with αν — an occurs in Hebrews 10:2. See also 1 Corinthians 5:10. “Since, if that were true, it would be necessary for him to suffer often.”

Since the foundation of the world (απο καταβολης κοσμου — apo katabolēs kosmou). See Hebrews 4:3 for this phrase. The one sacrifice of Christ is of absolute and final value (1 Peter 1:19.; Revelation 13:8).

At the end (επι συντελειαι — epi sunteleiāi). Consummation or completion as in Matthew 13:39. which see.

Hath he been manifested (πεπανερωται — pephanerōtai). Perfect passive indicative of πανεροω — phaneroō permanent state. See “the primitive hymn or confession of faith” (Moffatt) in 1 Timothy 3:16 and also 1 Peter 1:20. Jesus came once for all (Hebrews 1:2).

To put away sin (εις ατετησιν της αμαρτιας — eis athetēsin tēs hamartias). See Hebrews 7:18 for the word ατετησις — athetēsis “The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions” (Vincent).

It is appointed (αποκειται — apokeitai). Present middle (or passive) of αποκειμαι — apokeimai “is laid away” for men. Cf. same verb in Luke 19:20; Colossians 1:5; 2 Timothy 4:8 (Paul‘s crown).

Once to die (απαχ αποτανειν — hapax apothanein). Once for all to die, as once for all to live here. No reincarnation here.

After this cometh judgment (μετα τουτο κρισις — meta touto krisis). Death is not all. Man has to meet Christ as Judge as Jesus himself graphically pictures (Matt 25:31-46; John 5:25-29).

Once (απαχ — hapax). “Once for all” (Hebrews 9:26) as already stated.

Shall appear a second time (εκ δευτερου οπτησεται — ek deuterou ophthēsetai). Future passive indicative of οραω — horaō Blessed assurance of the Second Coming of Christ, but this time “apart from sin” (χωρις αμαρτιας — chōris hamartias no notion of a second chance then).

Unto salvation (εις σωτηριαν — eis sōtērian). Final and complete salvation for “them that wait for him” (τοις αυτον απεκδεχομενοις — tois auton apekdechomenois). 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.