8. Above when he said (avwrtepov rAéywv). Lit. saying above. Introducing a partial repetition of the quotation.
9. He taketh away the first that he may establish the second. Removes that which God does not will, the animal- sacrifice, that he may establish that which God does will, the offering of an obedient will.
10. By the which will (év 6 OeAnuate). The will of God as fulfilled in Christ.
We are sanctified (jryiacpévor oper). Lit. we are having been sanctified ; that is, in a sanctified state, as having become partakers of the spirit of Christ. This is the work of the eternal spirit, whose will is the very will of God. It draws men into its own sphere, and makes them partakers of its. holiness (Heb. xii. 10).
Once for all (épdmaf). Const. with are sanctified. The: sanctification of the Levitical offerings was only temporary, , VOL, Iv. —32 5
498 WORD STUDIES IN THE NEW TESTAMENT. [Cu. X.
and had to be repeated. Christ’s one offering “perfected forever them that are sanctified” (ver. 14).* This thought is elaborated in vv. 11-14.
11. Every priest (was). Suggesting many priests. Comp. ch. vii. 23.
Standeth (écrnxev). Servile attitude, contrasted with that of the exalted Saviour, ch. i. 3.
Daily — often —the same. The wearisome round of daily offerings, always the same, contrasted with the one offering, once for all.
Take away (vrepteAciv). Only here in connection with sin. See on 2 Cor. iii. 16. The verb literally means to strip off all round. See Gen. xli. 42 (of a ring): Gen. xxxviii. 14; Deut. xxi. 13 (of clothes). Comp. edzepicratos, Heb. xii. 1, see note, and mrepixertat acbéverav is compassed about with weak- ness, Heb. v. 2. See also clothed with shame, and with cursing, Ps. xxxv. 26; cix. 18.
12. Forever (eis 76 Sinvexés). Const. with offered. The reason appears in ver. 14. It is according to the usage of the epistle to place this phrase after that which it qualifies. Thus one sacrifice forever is contrasted with the same sacrifices often. This agrees also with what follows. He offered one sacrifice forever, and then sat down, awaiting its eternal result. f
14. He hath perfected forever (rereXelwxer eis Td Sunvenés). Note the continued emphasis upon the rerelwors perfection. Comp. ch. vii. 11,19; ix.9; x.1; xii. 2. No more sacrifices areneeded. The reign of the Great High Priest is not to be interrupted by the duty of sacrifice.
* Westcott takes é¢drat with the entire sentence: Alford with offering. It is true that the writer insists on the offering of Christ being ‘‘ once for all”? (ch. vii. 27; ix. 12, 26, 28; x. 12, 14), but here this connection would seem to require the article rs épamaé.
+ Others construe with sat down. So Liinemann, Bleek, De Wette.
Cu. X.] THE EPISTLE TO THE HEBREWS. 499
15-17. Repetition of the passage already cited from Jere- miah in ch. viii. 10-12. The nerve of the citation is ver. 17.
18. There is no more offering for sin. Forgiveness of sin is the characteristic of the new covenant. In Jeremiah complete pardon of sins is promised. If the pardon is com- plete, there is left no place for the Levitical sacrifices under the new covenant. At this point the doctrinal portion of the epistle ends.
19. To enter into the holiest (eis tiv elcodov ray dyiov). Lit. for the entering of the holiest. The phrase trappyola eis boldness unto, N. T.°. Tlappnoia with epi concerning, J. xvi. 25; with mpos with reference to, 2 Cor. vii. 4; 1 J. iii. 21; v. 14. “Euoodos in N. T. habitually of the act of entering. ;
By the blood (év 7@ aiuart). Lit. “in the blood”: in the power or virtue of.
20. By a new and living way which he hath consecrated for us (jy évexainicev npiv oddv mpdodartov cal facav). The A. V. is wrong. “Hv which is to be construed with e/codov entrance. Thus: “having boldness for the entrance which he has inaugurated (or opened) for us—a way new and living.” For évecaiwcev see on ch. ix. 18. The way must be opened, for every other way is closed. “Eveawifev in LXX of the inauguration of a house, kingdom, temple, altar. See Deut. xx. 5; 1 Sam. xi. 14; 1 K. viii. 68; 2 Chron. xv. 8. IIpéodatov new, N. T.°. In LXX, see Num. vi. 3; Deut. xxxil. 17; Ps. xxx. 9; Eccles. i. 9. The derivation appears to be mpos near to, and dares slain (from wépapat, the perfect of déve to kill). According to this the original sense would be newly-slain ; and the word was used of one so recently dead as to retain the appearance of life: also, generally, of things which have not lost their character or appearance by the lapse of time; of fishes, fruits, oil, etc., which are fresh ; of anger which has not had time to cool. Later the meaning