Bible Heaven/Bible Heaven.iso/robertsn/rwp-heb/heb9.rwp

Text File | 1993-03-13 | 23KB | 409 lines

9:1 {Even the first covenant} (\kai hê prôtê\). \Kai\ (even) is
doubtful. No word for covenant with \prôte\ (cf. #8:7|). {Had}
(\eiche\). Imperfect active, used to have. {Ordinances}
(\dikaiômata\). Regulations (from \dikaioô\) 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 \tôn hagiôn\ in #8:2|.
\Kosmikon\ is a late adjective (Aristotle, Plutarch) from
\kosmos\, relating to this world, like \epi gês\ (upon earth) of
#8:4|. It is in the predicate position, not attributive.

9:2 {A tabernacle the first} (\skênê hê prôtê\). See #8:2| for
\skênê\. Large tents usually had two divisions (the outer and the
inner or the first and the second). Note \prôtê\ 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} (\kateskeuasthê\). First aorist
passive of \kataskeuazô\. See #3:3|. For the furniture see #Ex
25; 26|. Three items are named here: the candlestick (\hê
luchnia\, late word for \luchnion\) or lampstand, necessary since
there were no windows (#Ex 25:31-39|); the table (\hê trapeza\,
old word, #Mt 15:27|) for the bread (#Ex 25:23-30; Le 24:6| of
pure gold); the shewbread (\hê prothesis tôn artôn\) as in #Ex
25:30; 40:23; Le 24:5-9|. Probably a hendiadys for the table with
the loaves of God's Presence.

9:3 {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
Hagiôn\). The word \katapetasma\ is from \katapetannumi\, to
spread down, and we have already had it in #6:19|. Cf. also #Mt
27:51|.

9:4 {Having a golden censer} (\chrusoun echousa thumiatêrion\).
The present active participle \echousa\ (feminine singular)
agrees with \skênê\ (the Holy of Holies). It is not certain
whether \thumiatêrion\ 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
\thusiastêrion 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} (\tên kibôton tês diathêkês\). A box or
chest four feet long, two and a half broad and high (#Ex
25:10f.|). The Scotch have a "meal-ark." {Wherein} (\en hêi\). 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 (\hê blastêsasa\, first aorist active
participle of \blastanô\) see #Nu 17:1-11|. For the tables of the
covenant see #Ex 25:16f.; 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).

9:5 {Above it} (\huperanô autês\). Up above, in local sense as in
#Eph 4:10|, with ablative case \autês\ (it, the ark). {Cherubim
of glory} (\Cheroubein doxês\). Hebrew word (dual form), two in
number, made of gold (#Ex 25:18-22|). They are called \zôa\
(living creatures) in the LXX (#Isa 6:2f.; Eze 1:5-10; 10:5-20|).
{Overshadowing} (\kataskiazonta\). Present active participle of
\kataskiazô\, old verb to shadow down on, cover with shade, only
here in the N.T. {The mercy seat} (\to hilastêrion\). The pinions
of the Cherubim spread over the rectangular gold slab on top of
the ark termed the mercy seat. Here the adjective \hilastêrios\
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).

9:6 {These things having been thus prepared} (\toutôn houtôs
kateskeuasmenôn\). Genitive absolute with the perfect passive
participle of \kataskeuazô\ 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 \epiteleô\ for
which see #8:5|.

9:7 {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 chôris haimatos\). According to #Le 16:14f|. Not even
he could enter the second tent (Holy of Holies) without blood.
{The errors of the people} (\tôn tou laou agnoêmatôn\). Late word
from \agnoeô\, not to know (#5:2|), only here in the N.T., but in
LXX, papyri, and inscriptions where a distinction is drawn
between errors (\agnoêmata\) and crimes (\harmartêmata\). In #Ge
43:12| \agnoêma\ is "an oversight." But these sins of ignorance
(\agnoêmata\) were sins and called for atonement. See #Heb 10:26|
for wilful sinning.

9:8 {The Holy Ghost this signifying} (\touto dêlountos tou
pneumatos tou hagiou\). Genitive absolute with present active
participle of \dêloô\, to make plain. Used as in #12:27|. {The
way into the Holy place} (\tên tôn hagiôn hodon\). Here as in
verses #12,25| \tôn hagiôn\ 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} (\mêpô pephanerôsthai\). Perfect passive
infinitive of \phaneroô\, to make plain (\phaneros\) in indirect
discourse after \dêlountos\ with negative \mêpô\. {While as the
first tabernacle is yet standing} (\eti tês prôtês skênês
echousês stasin\). Another genitive absolute with present active
participle of \echô\ (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).

9:9 {Which} (\hêtis\). "Which very thing," the first tent (\tês
prôtês skênês\, division of the tabernacle), a parenthesis and
explanation. {A parable} (\parabolê\). Only in the Synoptic
Gospels in the N.T. and #Heb 9:9; 11:19|. See on »Mt 13:3| for
the word (from \paraballô\, to place alongside). Here like
\tupos\ (type or shadow of "the heavenly reality," Moffatt). {For
the time now present} (\eis ton kairon ton enestêkota\). "For the
present crisis " (\kairon\, not \aiôna\, age, not \chronon\,
time). Perfect active articular (repeated article) participle of
\enistêmi\ (intransitive), the age in which they lived, not the
past, not the future. See #1Co 3:22; Ro 8:38| for contrast
between \enestôta\ and \mellonta\. This age of crisis,
foreshadowed by the old tabernacle, pointed on to the richer
fulfilment still to come. {According to which} (\kath' hên\).
Here the relative refers to \parabolê\ just mentioned, not to
\skênês\. See #5:1; 8:3|. {As touching the conscience} (\kata
suneidêsin\). For \suneidêsis\ see #1Co 8:10; 10:17; Ro 2:15|.
This was the real failure of animal sacrifice (#10:1-4|). {Make
the worshipper perfect} (\teleiôsai 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|).

9:10 {Only with meats and drinks and divers washings} (\monon epi
brômasin 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 11:25,28f.; Nu 8:7; Re 6:2|). {Carnal ordinances}
(\dikaiômasin sarkos\). But the correct text is undoubtedly
simply \dikaiômata sarkos\ (nominative case), in apposition with
\dôra te kai thusiai\ (gifts and sacrifices). See #9:1| for
\dikaiômata\. {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
diorthôseôs\). 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|. \Diorthôsis\ is a late word,
here alone in N.T. (from \diorthoô\, to set right or straight),
used by Hippocrates for making straight misshapen limbs like
\anorthoô\ in #Heb 12:12|. Here for reformation like \diorthôma\
(reform) in #Ac 24:2f|. 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|).

9:11 {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} (\tôn
mellontôn agathôn\). But B D read \genomenôn\ (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
\genomenôn\, Moffatt \mellontôn\. {Through the greater and more
perfect tabernacle} (\dia tês meizonos kai teleioteras skênês\).
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 cheiropoiêtou\). 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 tautês tês ktiseôs\). Explanation of \ou chieropoiêtou\. 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|).

9:12 {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 \heuriskô\,
simultaneous action with \eisêlthen\, 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|). \Lutrôsis\
(from \lutroô\) is a late word for the act of ransoming (cf.
\lutron\, ransom), in O.T. only here and #Lu 1:68; 2:38|. But
\apolutrôsis\ elsewhere (as in #Lu 21:28; Ro 3:24; Heb 9:15;
11:35|). For "eternal" (\aiônian\, here feminine form) see #6:2|.
The author now turns to discuss the better sacrifice
(#9:13-10:18|) already introduced.

9:13 {Ashes} (\spodos\). Old word, in N. T. only here, #Mt 11:21;
Lu 10:13|. Common in LXX. {Of a heifer} (\damaleôs\). Old word
(\damalis\), a red heifer whose ashes mingled with water (\meta
hudatos\, verse #19|) were sprinkled (\rantizousa\, present
active participle of \rantizô\, in LXX, though \rainô\ 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
(\katharotêta\, old word here only in N.T.) of the flesh," but
not for the conscience (verse #9|). The cow was \amômon\, the
individual \katharos\.

9:14 {How much more} (\posôi 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 aiôniou\). 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 prosênegken\).
Second aorist active indicative of \prospherô\ (used so often as
in #5:1,3; 8:3|). The voluntary character of Christ's death is
again emphasized. {Without blemish} (\amômon\). 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
tên suneidêsin humôn\). Future active indicative of \katharizô\.
Some MSS. have \hêmôn\ (our). The old Greek used \kathairô\, not
\katharizô\ (in inscriptions for ceremonial cleansing, Deissmann,
_Bible Studies_, pp. 216f.), for cleansing. {From dead works}
(\apo nekrôn ergôn\). As in #6:1|. "A pause might be made before
\ergôn\, from dead--(not bodies but) works."

9:15 {Mediator of a new covenant} (\diathêkês kainês mesitês\).
See #8:6| for this phrase with \kreittonos\ instead of \kainês\.
{A death having taken place} (\thanatou genomenou\). Genitive
absolute, referring to Christ's death. {For the redemption} (\eis
apolutrôsin\). {Of the transgressions} (\tôn parabaseôn\). Really
ablative case, "from the transgressions." See verse #12|,
\lutrôsin\. {Under the first covenant} (\epi têi prôtêi
diathêkêi\). 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} (\hopôs labôsin\). Purpose clause (God's purpose in the
rites and symbols) with \hopôs\ and the second aorist active
subjunctive of \lambanô\.

9:16 {A testament} (\diathêkê\). 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 3:15f|. 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 \diatithêmi\ from which \diathêkê\ comes. The
notion of will here falls in with \klêronomia\ (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 mê pote ischuei hote zêi ho diathemenos;\). This is a
possible punctuation with \mê 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 \mê\
in a causal sentence is allowable (#Joh 3:18|, \hoti mê\).

9:18 {The first covenant} (\hê prôtê\). Supply \diathêkê\ 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.

9:19 {When every commandment had been spoken} (\lalêtheisês\).
Genitive absolute with first aorist passive participle feminine
singular of \laleô\. The author uses the account in #Ex 24:3f.|
"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 on
»Mt 27:6,28|), and hyssop (\hussôpou\, 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 40:9f.; Le 8:10f.| and applies blood to all the details.
{Sprinkled} (\erantisen\). First aorist active indicative from
\rantizô\ (from \rantos\ and this from \rainô\), like \baptizô\
from \baptô\. Cf. #Mr 7:4; Heb 10:22; Re 19:13|.

9:20 {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.

9:21 {In like manner with the blood} (\tôi haimati homoiôs\).
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 24:5f|. 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.

9:22 {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; 32:30f.; Le 5:11f.;
15:5; Nu 16:46f.; 31:23f.|, etc.). {Apart from shedding of blood}
(\chôris haimatekchusias\). A double compound first found here
(coined by the writer) and later in ecclesiastical writers
(\haima\, blood, \ek\, out, \cheô\, 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.

9:23 {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; 9:11f.|). {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.

9:24 {Made with hands} (\cheiropoiêta\). See verse #11| for this
word. {Like in pattern to the true} (\antitupa tôn alêthinôn\).
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 emphanisthênai\). Purpose clause by the
first aorist passive infinitive of \emphanizô\ (#Mt 27:53; Joh
14:21f.|). 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 2:1f|.

9:25 {That he should offer himself often} (\hina pollakis
prospherêi heauton\). Purpose clause with \hina\ and present
active subjunctive of \prospherô\ (keep on offering himself, like
#5:1,3|). {With blood not his own} (\en haimati allotriôi\).
So-called instrumental use of \en\ (accompaniment). \allotrios\
means "belonging to another," "not one's own" (#Lu 16:12|).

9:26 {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
katabolês kosmou\). See #4:3| for this phrase. The one sacrifice
of Christ is of absolute and final value (#1Pe 1:19f.; Re 13:8|).
{At the end} (\epi sunteleiâi\). Consummation or completion as in
#Mt 13:39f.| which see. {Hath he been manifested}
(\pephanerôtai\). Perfect passive indicative of \phaneroô\,
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 athetêsin tês
hamartias\). See #7:18| for the word \athetêsis\. "The sacrifice
of Christ dealt with sin as a principle: the Levitical sacrifices
with individual transgressions" (Vincent).

9:27 {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|).

9:28 {Once} (\hapax\). "Once for all" (verse #26|) as already
stated. {Shall appear a second time} (\ek deuterou ophthêsetai\).
Future passive indicative of \horaô\. Blessed assurance of the
Second Coming of Christ, but this time "apart from sin" (\chôris
hamartias\, no notion of a second chance then). {Unto salvation}
(\eis sôtêrian\). 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.