Bible Heaven/Bible Heaven.iso/robertsn/rwp-heb/heb8.rwp

Text File | 1993-03-13 | 12KB | 211 lines

8:1 {In the things which we are saying} (\epi tois legomenois\).
Locative case of the articular present passive participle of
\legô\ after \epi\ as in #Lu 5:5; Heb 11:4|, "in the matter of
the things being discussed." {The chief point} (\kephalaion\).
Neuter singular of the adjective \kephalaios\ (from \kephalê\,
head), belonging to the head. Vulgate _capitulum_, nominative
absolute in old and common sense, the main matter (even so
without the article as in Thucydides), "the pith" (Coverdale),
common in the papyri as in Greek literature. The word also occurs
in the sense of the sum total or a sum of money (#Ac 22:28|) as
in Plutarch, Josephus, and also in the papyri (Moulton and
Milligan's _Vocabulary_). {Such an high priest} (\toiouton
archierea\). As the one described in chapters #4:16-7:28| and in
particular #7:26| (\toioutos\) #7:27,28|. But the discussion of
the priestly work of Jesus continues through #12:3|. \Toioutos\
is both retrospective and prospective. Here we have a summary of
the five points of superiority of Jesus as high priest (#8:1-6|).
He is himself a better priest than Aaron (\toioutos\ in #8:1|
such as shown in #4:16-7:28|); he works in a better sanctuary
(#8:2,5|); he offers a better sacrifice (#8:3f.|); he is mediator
of a better covenant (#8:6|); his work rests on better promises
(#8:6|); hence he has obtained a better ministry as a whole
(#8:6|). In this resumé (\kephelaion\) the author gives the pith
(\kephalaion\) of his argument, curiously enough with both senses
of \kephalaion\ (pith, summary) pertinent. He will discuss the
four points remaining thus: (1) the better covenant, #8:7-13|.
(2) The better sanctuary, #9:1-12|. (3) The better sacrifice,
#9:13-10:18|. (4) The better promises, #10:19-12:3|. One point
(the better high priest, like Melchizedek) has already been
discussed (#4:16-7:28|). {Sat down} (\ekathisen\). Repetition of
#1:3| with \tou thronou\ (the throne) added. This phrase prepares
the way for the next point.

8:2 {Minister} (\leitourgos\). See on »Ro 13:6; Php 2:25|. {Of
the sanctuary} (\tôn hagiôn\). "Of the holy places" (\ta hagia\),
without any distinction (like #9:8f.; 10:19; 13:11|) between the
holy place and the most holy place as in #9:2f|. {Of the true
tabernacle} (\tês skênês tês alêthinês\). By way of explanation
of \tôn hagiôn\. For \skênê\ see #Mt 17:4| and \skênos\ (#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
\alêthinos\. {Pitched} (\epêxen\). First aorist active indicative
of \pêgnumi\, old verb to fasten as the pegs of a tent, here only
in the N.T. Cf. #Nu 24:6|.

8:3 {Is appointed} (\kathistatai\). As in #5:1|. {To offer} (\eis
to prospherein\). Articular infinitive accusative case with \eis\
as is common while \hina prospherêi\ (\hina\ with present active
subjunctive) for purpose in #5:1|, with \dôra te kai thusias\ as
there. {It is necessary} (\anagkaion\). A moral and logical
necessity (from \anagkê\ 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 hô
prosenegkêi\). Second aorist active subjunctive of \prospherô\
(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.

8:4 {On earth} (\epi gês\). 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 ên
hiereus\). "Not even would he be a priest." Conclusion of second
class condition with \an\ and imperfect indicative (\ên\).
{Seeing there are those} (\ontôn tôn\). Genitive absolute with
\ontôn\ (from \eimi\) and the articular present active participle
of \prospherô\ (verse #3|). Jesus was not of the tribe of Levi
and so could not serve here.

8:5 {Serve} (\latreuousin\). Present active indicative of
\latreuô\ for which verb see on »Mt 4:10|. {A copy}
(\hupodeigmati\). Dative case after \latreuousin\. See already on
»Joh 13:15; Heb 4:11| for this interesting word. {Shadow}
(\skiâi\). 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 \eikôn\ see #10:1|. Here "copy and shadow"
form a practical hendiadys for "a shadowy out- line" (Moffatt).
{Is warned of God} (\kechrêmatistai\). Perfect passive indicative
of \chrêmatizô\, old verb (from \chrêma\, business) for which see
on »Mt 2:12,22; 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 phêsi\). Argument from God's command
(#Ex 25:40|). {See that thou make} (\Horâ poiêseis\). Common
Greek idiom with present active imperative of \horaô\ and the
volitive future of \poieô\ 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.

8:6 {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 \tugchanô\ with the
genitive, a rare and late form for \teteuchen\ (also
\teteuchêken\), old verb to hit the mark, to attain. {A ministry
the more excellent} (\diaphorôteras 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} (\hosôi\).
Instrumental case of the relative \hosos\ between two comparative
adjectives as in #1:4|. {The mediator} (\mesitês\). Late word
from \mesos\ (amid) and so a middle man (arbitrator). Already in
#Ga 3:19f.| and see #1Ti 2:5|. See #Heb 9:15; 12:24| for further
use with \diathêkê\. {Of a better covenant} (\kreittonos
diathêkês\). Called "new" (\kainês, neas\ in #9:15; 12:24|). For
\diathêkê\ see #Mt 26:28; Lu 1:72; Ga 3:17|, etc. This idea he
will discuss in #8:7-13|. {Hath been enacted} (\nenomothetêtai\).
Perfect passive indicative of \nomotheteô\ 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" (\kreissôn\) is the keynote of the Epistle. At
every point Christianity is better than Judaism.

8:7 {That first covenant} (\hê prôtê ekeinê\). The word
\diathêkê\ (covenant) is not expressed, but clearly meant by the
feminine gender \prôtê\. {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
\diathêkês\ understood. The conclusion with \an\ and the
imperfect passive indicative (\ezêteito\) is clearly a
second-class condition. See a like argument in #7:11|.

8:8 {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}
(\suntelesô\). Future active of \sunteleô\, old compound verb to
accomplish as in #Mr 13:4; Ro 9:28|. {A new covenant} (\diathêkên
kainên\). In #12:24| we have \diathêkês neas\, but \kainês\ 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.

8:9 {In the day that I took them} (\en hêmerâi epilabomenou
mou\). Genitive absolute (\mou\ and second aorist middle
participle of \epilambanô\), "a Hellenistic innovation" (Moffatt)
in imitation of the Hebrew after \hêmerâi\ in place of \en hêi
epelabomen\, occurring also in Barn. 2:28. {By the hand} (\tês
cheiros\). Technical use of the genitive of the part affected.
{To lead them forth} (\exagagein autous\). Second aorist active
infinitive of \exagô\ to denote purpose. {For they continued not}
(\hoti autoi ouk enemeinan\). First aorist active indicative of
\emmenô\, old verb to remain in (#Ac 14:22|). The Israelites
broke the covenant. Then God annulled it. {I regarded not}
(\êmelêsa\). "I neglected" as in #2:3|. The covenant was void
when they broke it.

8:10 {This} (\hautê\). The "new" one of verse #8|. {That I will
make} (\hên diathêsomai\). Future middle of \diatithêmi\, "that I
will covenant," cognate accusative (\hên\), using the same root
in the verb as in \diathêkê\. {I will put} (\didous\). "Giving,"
present active participle of \didômi\, to give. {Into their mind}
(\eis tên dianoian autôn\). Their intellect, their moral
understanding, all the intellect as in Aristotle (#Col 1:21; Eph
4:18|). {On their heart} (\epi kardias autôn\). 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.

8:11 {They shall not teach} (\ou mê didaxôsin\). Strong double
negative (\ou mê\) with the first aorist active (futuristic)
subjunctive of \didaskô\. {His fellow-citizen} (\ton politên
autou\). See #Lu 15:15; 19:14|. {Know the Lord} (\Gnôthi ton
kurion\). Second aorist active imperative of \ginôskô\. 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} (\eidêsousin\). Future perfect active, old
form of \oida\ (note \ginôskô\ just before of recognizing God),
one of the rare future perfects (cf. #2:13|, \esomai pepoithôs\).

8:12 {Merciful} (\hileôs\). 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 mê mnêsthô
eti\). Double negative \ou mê\ with first aorist passive
subjunctive (volitive) of \mimnêskô\, to recall.

8:13 {In that he saith} (\en tôi legein\). Locative case of the
articular present active infinitive of \legô\, "in the saying as
to him." {He hath made the first old} (\pepalaiôken tên prôtên\).
Perfect active indicative of \palaioô\, 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 gêraskon\). \Gêraskô\
is old verb from \gêras\ (age) like \gerôn\ (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 \aphanizô\,
#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"?