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9:1 service, (c-9) Latreia , from the same root as latreuo in ver. 6, see Note e. one. (d-15) The form of words here is greatly disputed. The grammatical order would require it to be translated 'the holy universal order;' but the word, it is contended, does not exist with this sense. I have not ventured so to translate it. I doubt it to be the same as kosmion , 'ornament.' Kosmos is 'the world,' from the order which is in it. The tabernacle represented all this order, the pattern of heavenly things. Hence, if kosmikon be used, a neuter adjective for a substantive, or coined in this use, it would mean 'the holy order of the tabernacle, which represented the vast scene in which God's glory is displayed in Christ.' If not, we must say, 'and the sanctuary, a worldly one.' 'A worldly sanctuary' is not the sense. 'A worldly sanctuary' it is not, according to regular grammar and the constant usage of the Greek language.
9:6 services; (e-19) Latreuo , as vers. 9,14; ch. 8.5; 10.2; 12.28; 13.10. see Note l, Matthew 4:10 .
9:7 errors (f-23) That is, 'sins of ignorance.'
9:9 which (g-2) 'which is such as is.' which (h-12) The present time (ver. 9) is opposed to the time of setting things right (ver. 10). The tabernacle is in view in Hebrews, not the temple; but the fact that offerings were then still made is recognized in what follows. He could not call it 'the present age' (a Jewish term for the age preceding the Messiah), because Messiah was come and he had been crucified; but the carnal ordinances were still offered, so that for the Hebrews it was not 'the age to come.' The 'image' could be only for a present time on earth. The patterns were in the heavens. worshipped, (i-25) Latreuo . 'Worship' is perhaps too strong, but 'service' is equivocal. It is to approach a god with prayers, or in offering up a religious service. see ver. 6.
9:11 come, (k-12) The 'good things to come' are the promised blessings to come in with Christ. This Epistle, though addressed to Christians on most precious subjects, does not enter into proper assembly standing. it refers to the assembly in chs. 2 and 12. by (l-13) Dia here gives the character of his coming. He came in the power of and characterized by these things. They are not the place through nor the means by which. better (a-15) Or 'greater,' as ch. 6.13,16, &c.
9:12 by (b-2) by (b-9) See Note l, ver. 11.
9:14 worship (c-27) See Note i, ver. 9.
9:15 covenant, (d-11) The absence of the article makes it characteristic of him. he is 'new ( kainos ) covenant mediator.' see 2 Corinthians 3:6 .
9:16 testament, (e-6) The word translated 'covenant' and 'testament' is the same; 'a disposition.' 'Covenant,' in connection with God, is a disposition which he has made, on the ground of which man is to be in relationship with him. But vers. 16,17, are a parenthesis, alluding, incidentally, to another kind of covenant.
9:20 saying, (f-1) See Exodus 24:8 .
9:24 figures (g-13) Antitupos , meaning the impression made by a die or stamp ( tupos ). The heavenly things were the original, 'the pattern,' copied (ch. 8.5), and so it was, as said to Moses. Hence they were the tupos ; the tabernacle antitupos , here rendered 'figure,' what answered to it. before (h-24) Lit. 'to the face.'
9:28 without (i-26) 'Apart from,' having nothing more to do with it. The first time He bore our sins, and was made sin (being sinless); but now, having put sins wholly away for them who look for Him, and having made them partakers of the whole fruit of his sacrifice to put sin away, He appears to them without having to say, or need to have anything to say, to it. It is gone, as regards them, by his first coming.
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Darby, John. "Commentary on Hebrews 9". "John Darby's Synopsis of the New Testament". https://www.studylight.org/
the Week of Proper 7 / Ordinary 12