Blood of sprinkling (atuare pavticpod). “Pavticpos sprink- ling only here and 1 Pet. i. 2, see note. The phrase blood of sprinkling N. T.°. CLXX, where we find vdwp pavticpod
556 WORD STUDIES IN THE NEW TESTAMENT. ([Ca. Xil.
water of sprinkling, Num. xix. 9, 18, 20,21. For the verb pavrifew to sprinkle, see on ch. ix. 13. The mention of blood naturally follows that of a covenant, since no covenant is ratified without blood (ch. ix. 16). The phrase is suffic- iently explained by ch. ix. 16-22.
Speaketh better things (xpelrrov AaAodv7t). For “better things” rend. “better.” The blood is personified, and its voice is contrasted with that of Abel, whose blood cried from the ground for vengeance upon his murderer (Gen. iy. 10). The voice of Christ’s blood calls for mercy and forgiveness.
Than that of Abel (vrapa rov “ASerX). Rend. “than Abel.” Comp. ch. xi. 4, where Abel himself speaks.
25. See—refuse (Sr¢rere—-rrapartnonabe). For Bdérere
see, see on ch. iii. 12. For mapaitnonoe refuse, see on 1 Tim. iy. 7
Him that speaketh (tov Aadobyta). Through his blood. Rend. “that is speaking,” the participle denoting something that is going on.
They (éxetvor). The people of the Exodus. See ch. iv. 2. The words from for if they to the end of the verse are paren- thetical.
That spake on earth (éml yijs tov ypnuaritovra). For spake vend. warned, and see on ch. viii. 5. "Esl ys upon earth should not be construed with refused nor warned, but with the whole clause. “If on earth they escaped not, refusing him that warned.”
If we turn away (arrocrpepomevor). Lit. turning away. The present participle, possibly with reference to the relapse into Judaism as already in progress.
From him that speaketh from heaven (rév dm’ obpavdr). Lit. from him from the heavens. Supply as A. V. that speaketh.
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‘O dm’ ovpavod or ovpavav does not occur in N. T. elsewhere. Wherever az’ ovp. appears, some act or thing is always named which proceeds from heaven. See Matt. xxiv. 29; Mk. viii. 11; L.ix. 543; xvii. 29; xxi. 11; xxii. 48; J. vi. 38; 1Th.i.7. The speaker from heaven is still God, but speak- ing through his Son. The thought connects itself with that of Christ carrying his blood into the heavenly sanctuary, from which he exerts his power on behalf of men. See ch. ix. 12, 24. This will be the clearer if we throw out the idea of Christ presenting his blood to an angry God as a propitiation, and interceding with him to pardon sin. See note on ch. vii. 25.
26. Whose voice (0d 7 dw). Connect, after the paren- thesis, with speaketh better, etc., ver. 24.
Shook (écddevoev). See on L. xxi. 26, and comp. oddos tossing or swell of the sea, L. xxi. 25. See Judg. v. 4; Ps. cxiii. T.
He hath promised (émnyyeAtar). See Hag. ii. 6. The quotation is adapted from LXX, which reads: “Yet once will I shake the heaven and the earth and the sea and the dry land.” The Hebrew for “yet once” reads “yet a little while.” In Haggai’s prophecy, he comforts the people for their sorrow that the second temple is so inferior to the first, predicting that Jehovah will move heaven and earth and sea and land, and will fill the house with his glory; and the glory
of the latter house shall exceed that of the former. The dis- _cipline begun on Sinai will then have its consummation. This shaking of heaven and earth was typified by the mater- ial shaking at Sinai. The shaking predicted by the prophet is applied by our writer to the downfall of worldly powers before the kingdom of Christ, ver. 28; comp. ch. i. 8, and see Zech. xiv.
27. This word “yet once more” (70 6¢”E7 drraf). At- tention is called to this phrase as specially significant, because it indicates that the shaking prophesied by Haggai is to be