Whether the eikon is on the shadow side of the sentence or on the good realities side does not change the overall meaning. The more seriously considered variant in this verse occurs near the end. However, if the plural form is original, then nomos, a nominative in the first part of the verse, has only a participle. A nominative absolute is not impossible, but it is grammatically awkward and not attested in the author's polished style.
Dynantai may be more easily explained as scribes assumed that the subject must be the more proximate thusiais, i. Again, the meaning of the sentence in v. In all the variants involved in , I concur with the readings found in NA Ineffectiveness of the law's sacrifices vv.
What it has: "Since the law has only a shadow of the good things to come". What it lacks: "and not the true form of these realities,". Reasoning in support of that conclusion 2. What the law does instead 3 "But in these sacrifices there is a reminder of sin year after year. What the sacrifices cannot do 4. Scriptural parenthesis 7b " in the scroll of the book it is written of me.
Comment on the offerings 8c " these are offered according to the law ,". Significance of that replacement 9b "He abolishes the first in order to establish the second. Conclusion of this section: effectiveness of Christ's sacrifice v.
Cause, alluding to vv. Result, corresponding to vv. Means, alluding to vv.
Finality, in contrast to v. I will not take space to discuss the lexical form of every Greek word. I will comment only on the more significant terms, offer a fairly literal translation and then a cautious rephrasing. Verse 1: skian, shadow. Used in to say that the tabernacle was a copy and shadow of heavenly realities.
Here it comes first in the sentence, not in the expected flow, giving it emphasis. Used in Col. Also used in Col.
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Grammatically, the coming things are future in reference to the law; they may or may not be future with respect to the writing. However, as noted in the outline, the parallelism in vv.
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The book stresses that Christ is already high priest and already brings blessings. Not used elsewhere in Heb. The NT sometimes uses it for the image on a coin or an idol. Also used more positively: Humans are to be the image of the Son Rom. The essence of the thing appears in the image.
The exegetical question is whether this phrase refers to the offering already mentioned as in the NRSV , or to the perfecting about to be mentioned never able to perfect them forever.intensive.mavblog.ru/js/reshebniki-za-6-klass-lvova-lvov.php
Commentary on Hebrews 10:16-25
On the other hand, if he wished to connect this phrase to teleiosai, it would have been better to put it closer, not separated by oudepote, a strong negative. Perhaps it goes instead with the words that immediately follow: oudepote dynatai. A literal rendering would be, It is perpetually never able to perfect the worshippers, or more idiomatically, it is forever unable. This would add emphasis to "unable," which is the main point of this section: the inefficacy of the sacrifices. Nomos is the subject. Oudepote is used in Heb.
Proserchomai is also used in Heb. Is talking about the OT priests, or about all the people? The context here is about an annual sacrifice, the Day of Atonement sacrifice, brought by the high priest. However, if the law could not complete the high priests, then it could not complete the laity, either. The author does not intend to restrict the meaning to the high priest, since the application is for Christians, not just Christ. All Christians have a high-priestly privilege: entering the holy place in heaven. The traditional translation, "perfect," has misleading connotations of perfect morality.
As I noted in the outline, the author explains what he means by "complete" in subsequent verses: to cleanse the conscience and remove sin to allow the worshiper to approach God. See footnote for commentators' comments. Translation of verse 1: For the law, having a shadow of the good things to come, not the very image of the realities, is forever unable to complete the worshippers by means of the same sacrifices being offered every year. Verse 2: epei, usually meaning since, but in contrary-to-fact conditions conveying "otherwise.
In the context of this verse, the conscience causes a desire for sacrifice, a desire for cleansing. It seems to refer to feelings of guilt or impurity.
Commentary » Hebrews Hebrews » veymefdumaco.tk
The translation "conscience" allows the religious significance that the author intended. A "conscience of sins" is a conscience characterized by sins, i. A similar use is seen in Rom. Translation: Otherwise, would not the sacrifices have ceased being offered, because the worshippers would not still have a sinful conscience, once they were cleansed?
Verse 3: all', conjunction giving a contrast: but. Translation: But in them there is a reminder of sins each year. Verse 4: tauron kai tragon, of bulls and goats. Our author is basing his argument on the Day of Atonement, but the principle applies to any sacrifice, and that may be why he uses more general terms.
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Translation: For the blood of bulls and goats is unable to take away sins. Verse 5: eiserchomenos, coming. The verb was used most previously in , to say that Christ entered heaven once. The subject is not specified, but the context soon makes it clear that Christ is the subject. The subject is the participle phrase: he who is coming into the world, i.
Here, the present tense is used for something in the past. The present tense suggests it is not a one-time statement at the moment of incarnation or birth, but a continuous attitude of Christ. Thelo is a cognate of thelema used in v. Spicq says that the word connotes not just manufacture, but preparation for a particular purpose. Translation: Therefore, coming into the world, he says, "Sacrifice and offering you did not want, but a body you prepared for me.
Verse 6: ouk eudokesas, you were not pleased with. Translation: Burnt offerings and sin offerings you were not pleased with. Verse 7: heko, present tense, I am coming. Verse 5 used a different word for come. This is the only NT use of kephalidi. It means an extremity, perhaps the scroll handles, or by extension, the scroll. Although this line could have been deleted, our author did not, perhaps because the passage was a familiar part of the liturgy. The genitive article with an infinitive indicates purpose.
Translation: Then I said, Behold, I am coming in the scroll of the book it is written about me to do your will, O God.
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