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주석[JFB] — 히브리서 9장 · 하늘 성소와 피의 제사

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1절 카드 ↗

1. Then verily — Greek, "Accordingly then." Resuming the subject from :- . In accordance with the command given to Moses, "the first covenant had," c. had —not "has," for as a covenant it no longer existed, though its rites were observed till the destruction of Jerusalem. ordinances —of divine right and institution. service —worship. a worldly sanctuary — Greek, "its (literally, ' the ') sanctuary worldly," mundane consisting of the elements of the visible world. Contrasted with the heavenly sanctuary. Compare Hebrews 9:11 ; Hebrews 9:12 , "not of this building," Hebrews 9:24 . Material, outward, perishing (however precious its materials were), and also defective religiously. In Hebrews 9:24- : , " the worldly sanctuary " is discussed; in Hebrews 9:6-10 , c., the "ordinances of worship." The outer tabernacle the Jews believed, signified this world the Holy of Holies, heaven. JOSEPHUS calls the outer, divided into two parts, "a secular and common place," answering to "the earth and sea"; and the inner holiest place, the third part, appropriated to God and not accessible to men. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

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**그러므로 그렇다면** — 그리스어 원문은 "따라서 그런즉." 히브리서 8:5 이하의 주제를 재개한다. 모세에게 주어진 명령에 따라, "첫 언약은 ... 있었다" 등. **있었습니다** — "있다"가 아닌데, 언약으로서 그것은 더 이상 존재하지 않았고, 비록 그 의식들은 예루살렘 멸망까지 지켜졌지만. **규례** — 신적 권리와 제정의 것들로. **예배** — 경배. **이 세상에 속한 성소** — 그리스어 원문은 "그것의(문자적으로 '그') 이 세상에 속한 성소", 즉 가시적 세계의 원소들로 이루어진 세속적인 것이다. 하늘의 성소와 대조된다. 물질적이고, 외적이며, 소멸하는(그 재료가 얼마나 귀하든) 것이었고, 또한 종교적으로 결함 있는 것이었다.

원주석

2절 카드 ↗

2. Defining "the worldly tabernacle." a tabernacle —"the tabernacle." made —built and furnished. the first —the anterior tabernacle. candlestick . . . table —typifying light and life ( :- ). The candlestick consisted of a shaft and six branches of gold, seven in all, the bowls made like almonds, with a knop and a flower in one branch. It was carried in Vespasian's triumph, and the figure is to be seen on Titus' arch at Rome. The table of shittim wood, covered with gold, was for the showbread ( :- ). showbread —literally, "the setting forth of the loaves," that is, the loaves set forth: "the show of the bread" [ALFORD]. In the outer holy place: so the Eucharist continues until our entrance into the heavenly Holy of Holies ( :- ). which, &c.—"which (tabernacle) is called the holy place," as distinguished from "the Holy of Holies." return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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**"이 세상에 속한 장막"을 정의한다.** **성막** — "그 성막." **마련되어** — 짓고 갖추어. **첫째 칸** — 앞쪽 성막. **등잔대 ... 상** — 빛과 생명을 예표한다(요한복음 8:12 이하). 등잔대는 금으로 된 대와 여섯 가지로 구성되어 모두 일곱인데, 그릇들은 편도 꽃 모양이며 마디와 꽃이 있었다. 베스파시아누스의 개선 행렬에서 운반되었으며, 그 형태가 로마 티투스 개선문에서 볼 수 있다. 싯딤 나무로 만들어 금으로 입힌 상은 진설병을 위한 것이었다. **진설병** — 문자적으로 "빵들의 진설", 즉 진설된 빵들. 외부 성소에: 따라서 성찬은 하늘의 지성소로 들어가기 전까지 계속된다. **이곳을 성소라고 부릅니다** — "지성소"와 구별되는 "성소"라고 불리는 (성막으로서의).

원주석

3절 카드 ↗

3. And — Greek, "But." after —behind; within. second veil —There were two veils or curtains, one before the Holy of Holies ( catapetasma ), here alluded to, the other before the tabernacle door ( calumma ). called —as opposed to "the true." return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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**그리고** — 그리스어 원문은 "그러나." **둘째 휘장 뒤에는** — 뒤에; 안에. **둘째 휘장** — 두 개의 휘장이나 커튼이 있었는데, 하나는 지성소 앞에(카타페타스마), 여기서 암시된 것이고, 다른 하나는 성막 문 앞에(카룸마). **불리는** — "참된"과 반대되는 것으로.

원주석

4절 카드 ↗

4. golden censer —The Greek, must not be translated "altar of incense," for it was not in "the holiest" place "after the second veil," but in "the holy place"; but as in 2 Chronicles 26:19 ; Ezekiel 8:11 , "censer": so Vulgate and Syriac. This GOLDEN censer was only used on the day of atonement (other kinds of censers on other days), and is therefore associated with the holiest place, as being taken into it on that anniversary by the high priest. The expression "which had," does not mean that the golden censer was deposited there, for in that case the high priest would have had to go in and bring it out before burning incense in it; but that the golden censer was one of the articles belonging to, and used for, the yearly service in the holiest place. He virtually supposes (without specifying) the existence of the "altar of incense" in the anterior holy place, by mentioning the golden censer filled with incense from it: the incense answers to the prayers of the saints; and the altar though outside the holiest place, is connected with it ( standing close by the second veil, directly before the ark of the covenant ), even as we find an antitypical altar in heaven. The rending of the veil by Christ has brought the antitypes to the altar, candlestick, and showbread of the anterior holy place into the holiest place, heaven. In Ezekiel 8:11- : , Hebrew, " the altar " is said to belong to the oracle, or holiest place (compare Ezekiel 8:11- : ). ark —of shittim wood, that is, acacia. Not in the second temple, but in its stead was a stone basement (called "the stone of foundation"), three fingers high. pot —"golden," added in the Septuagint, and sanctioned by Paul. manna —an omer, each man's daily portion. In 1 Kings 8:9 ; 2 Chronicles 5:10 , it is said there was nothing in the ark of Solomon's temple save the two stone tables of the law put in by Moses. But the expression that there was nothing THEN therein save the two tables, leaves the inference to be drawn that formerly there were the other things mentioned by the Rabbis and by Paul here, the pot of manna (the memorial of God's providential care of Israel) and the rod of Aaron, the memorial of the lawful priesthood ( Numbers 17:3 ; Numbers 17:5 ; Numbers 17:7 ; Numbers 17:10 ). The expressions "before the Lord" ( Numbers 17:10- : ), and "before the testimony" ( Numbers 17:10- : ) thus mean, "IN the ark." "In," however, may be used here (as the corresponding Hebrew word) as to things attached to the ark as appendages, as the book of the law was put " in the side of the ark," and so the golden jewels offered by the Philistines ( 1 Samuel 6:8 ). tables of the covenant — ( Deuteronomy 9:9 ; Deuteronomy 10:2 ). return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

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**금으로 만든 분향단** — 그리스어는 "분향 제단"으로 번역되지 않아야 하는데, "둘째 휘장 뒤" "지성소"에 있지 않고 "성소"에 있었기 때문이다; 그러나 역대하 26:19; 에스겔 8:11처럼 "향로"이다: 불가타 역과 시리아 역도 그렇다. 이 금 향로는 속죄일에만 사용되었으며(다른 날들에는 다른 종류의 향로들이), 따라서 그 기념일에 대제사장이 지성소로 그것을 가지고 들어갔으므로 지성소와 연관된다. "...이 있었다"는 표현은 금 향로가 거기에 보관되었다는 것을 의미하는 것이 아니다; 왜냐하면 그 경우 대제사장이 거기서 향을 피우기 전에 들어가 꺼내야 했을 것이기 때문이다; 오히려 금 향로가 지성소에서의 연례 봉사에 속하고 사용된 물품들 중 하나였다는 것이다. **언약궤** — 싯딤 나무, 즉 아카시아로 만들어졌다. 솔로몬 성전에는 없었고, 그 대신에 높이가 손가락 세 개 너비인 돌 받침대("기초 돌"이라 불리는)가 있었다. **항아리** — "금으로 된", 칠십인역에 덧붙여 있고 바울에 의해 확증된다. **만나** — 한 오멜, 각 사람의 일일 분량. 열왕기상 8:9; 역대하 5:10에 따르면 솔로몬 성전의 궤 안에는 모세가 넣은 두 돌판 외에는 아무것도 없었다고 한다. 그러나 "그때" 거기에 두 돌판 외에는 아무것도 없었다는 표현은, 이전에는 랍비들과 여기 바울이 언급한 다른 물건들, 즉 만나 항아리(이스라엘에 대한 하나님의 섭리적 돌봄의 기념)와 아론의 지팡이, 합법적 제사장직의 기념이 있었다는 추론을 남긴다(민수기 17:3, 5, 7, 10). **언약의 돌판들** — (신명기 9:9; 10:2).

원주석

5절 카드 ↗

5. over it —over "the ark of the covenant." cherubim —representing the ruling powers by which God acts in the moral and natural world. (See on :- ; :- ). Hence sometimes they answer to the ministering angels; but mostly to the elect redeemed, by whom God shall hereafter rule the world and set forth His manifold wisdom: redeemed humanity, combining in, and with itself, the highest forms of subordinate creaturely life; not angels. They stand on the mercy seat, and on that ground become the habitation of God, from which His glory is to shine upon the world. They expressly say, :- , "Thou hast redeemed us. " They are there distinguished from the angels, and associated with the elders. They were of one piece with the mercy seat, even as the Church is one with Christ: their sole standing is on the blood-sprinkled mercy seat; they gaze down at it as the redeemed shall for ever; they are "the habitation of God through the Spirit." of glory —The cherubim were bearers of the divine glory, whence, perhaps, they derive their name. The Shekinah, or cloud of glory, in which Jehovah appeared between the cherubim over the mercy seat, the lid of the ark, is doubtless the reference. THOLUCK thinks the twelve loaves of the showbread represent the twelve tribes of the nation, presented as a community before God consecrated to Him (just as in the Lord's Supper believers, the spiritual Israel, all partaking of the one bread, and becoming one bread and one body, present themselves before the Lord as consecrated to Him, 1 Corinthians 10:16 ; 1 Corinthians 10:17 ); the oil and light, the pure knowledge of the Lord, in which the covenant people are to shine (the seven (lights), implying perfection); the ark of the covenant, the symbol of God's kingdom in the old covenant, and representing God dwelling among His own; the ten commandments in the ark, the law as the basis of union between God and man; the mercy seat covering the law and sprinkled with the blood of atonement for the collective sin of the people, God's mercy [in Christ] stronger than the law; the cherubim, the personified [redeemed] creation, looking down on the mercy seat, where God's mercy, and God's law, are set forth as the basis of creation. mercy seat — Greek, "the propitiatory": the golden cover of the ark, on which was sprinkled the blood of the propitiatory sacrifice on the day of atonement; the footstool of Jehovah, the meeting place of Him and His people. we cannot —conveniently: besides what met the eye in the sanctuary, there were spiritual realities symbolized which it would take too long to discuss in detail, our chief subject at present being the priesthood and the sacrifices. "Which" refers not merely to the cherubim, but to all the contents of the sanctuary enumerated in Hebrews 9:2-5 . return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

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**그 위에는** — "언약궤" 위에. **그룹들** — 하나님이 도덕적 세계와 자연 세계에서 운행하시는 통치적 권능들을 나타낸다. 그러므로 때로는 봉사하는 천사들에 해당하지만; 주로 택함받은 구속받은 자들에 해당하며, 이들을 통해 하나님은 이후에 세상을 다스리시고 그분의 다양한 지혜를 나타내실 것이다: 구속받은 인류로서, 하위 피조물 생명의 가장 높은 형태들을 그들 안에, 그들과 함께 결합한다. 그들은 속죄소 위에 서 있으며, 그 근거로 하나님의 거처가 되어 그분의 영광이 세상에 비치는 곳이다. 그들은 "당신께서 우리를 구속하셨습니다"(요한계시록 5:9)라고 명시적으로 말한다. **영광** — 그룹들은 신적 영광의 운반자들이었으며, 아마도 그로부터 그들의 이름을 얻었다. 속죄소, 즉 언약궤의 뚜껑 위에서 그룹들 사이에 나타나신 여호와의 스헤키나, 즉 영광의 구름이 의심할 나위 없이 여기서 언급되고 있다. **이것들에 대해서는 지금 낱낱이 말할 수 없습니다** — 편리하게: 성소에서 눈으로 보았던 것들 외에도, 지금 우리의 주요 주제인 제사장직과 제사를 다루기 위해 상세히 논하기에는 너무 오래 걸리는 영적 실재들이 상징화되어 있었다. "어느 것"은 단지 그룹들만이 아니라 히브리서 9:2-5에 열거된 성소의 모든 내용물을 가리킨다.

원주석

6절 카드 ↗

6. The use made of the sanctuary so furnished by the high priest on the anniversary of atonement. ordained —arranged. always —twice at the least every day, for the morning and evening care of the lamps, and offering of incense ( Exodus 30:7 ; Exodus 30:8 ). went — Greek, "enter": present tense. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

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속죄 기념일에 대제사장이 그처럼 갖추어진 성소를 어떻게 사용했는지. **규례대로** — 준비됨. **늘** — 적어도 매일 최소 두 번, 아침저녁으로 등잔 돌봄과 분향을 위해(출애굽기 30:7-8). **들어가** — 그리스어 원문은 "들어가다": 현재 시제.

원주석

7절 카드 ↗

7. once every year —the tenth day of the seventh month. He entered within the veil on that day twice at least. Thus "once" means here on the one occasion only. The two, or possibly more, entrances on that one day were regarded as parts of the one whole. not without blood — ( :- ). offered — Greek, "offers." errors — Greek, "ignorances": "inadvertent errors." They might have known, as the law was clearly promulged, and they were bound to study it; so that their ignorance was culpable (compare Acts 3:17 ; Ephesians 4:18 ; 1 Peter 1:14 ). Though one's ignorance may mitigate one's punishment ( 1 Peter 1:14- : ), it does not wholly exempt from punishment. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

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**일 년에 한 번** — 일곱째 달 열째 날. 그는 그날 적어도 두 번은 휘장 안에 들어갔다. 따라서 "한 번"은 여기서 그 하나의 경우에만을 의미한다. 그날의 두 번, 또는 그 이상의 입장들은 하나의 전체의 부분들로 여겨졌다. **피를 가지고** — (히브리서 9:7 이하). **드립니다** — 그리스어 원문은 "드린다." **모르고 지은 죄** — 그리스어 원문은 "무지들": "의도하지 않은 과오들." 그들은 알 수 있었는데, 율법이 명확하게 선포되었고 그들은 그것을 연구해야 했기 때문이다; 따라서 그들의 무지는 잘못된 것이었다(사도행전 3:17; 에베소서 4:18; 베드로전서 1:14과 비교). 무지가 형벌을 완화할 수 있지만(베드로전서 1:14 이하), 완전히 면제하지는 않는다.

원주석

8절 카드 ↗

8. The Holy Ghost —Moses himself did not comprehend the typical meaning ( 1 Peter 1:11 ; 1 Peter 1:12 ). signifying —by the typical exclusion of all from the holiest, save the high priest once a year. the holiest of all —heaven, the antitype. the first tabernacle —the anterior tabernacle, representative of the whole Levitical system. While it (the first tabernacle, and that which represents the Levitical system) as yet " has a standing " (so the Greek, that is, "has continuance": "lasts"), the way to heaven (the antitypical "holiest place") is not yet made manifest (compare Hebrews 10:19 ; Hebrews 10:20 ). The Old Testament economy is represented by the holy place, the New Testament economy by the Holy of Holies. Redemption, by Christ, has opened the Holy of Holies (access to heaven by faith now, Hebrews 4:16 ; Hebrews 7:19 ; Hebrews 7:25 ; Hebrews 10:19 ; Hebrews 10:22 ; by sight hereafter, Isaiah 33:24 ; Revelation 11:19 ; Revelation 21:2 ; Revelation 21:3 ) to all mankind. The Greek for "not yet" ( me po ) refers to the mind of the Spirit: the Spirit intimating that men should not think the way was yet opened [TITTMANN]. The Greek negative, " ou po, " would deny the fact objectively; " me po " denies the thing subjectively. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

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**성령께서** — 모세 자신도 예표적 의미를 이해하지 못했다(베드로전서 1:11-12). **보여 주시는 것은** — 지성소에서 일 년에 한 번 대제사장을 제외한 모든 사람의 예표적 배제로써. **성소로 들어가는 길** — 하늘, 예표의 실현. **첫째 성막** — 앞쪽 성막, 레위기 제도 전체를 대표하는. 그것(첫째 성막, 그리고 레위기 제도를 나타내는 것)이 "여전히 서 있는 동안"(그리스어로 "계속성을 가지는"; "지속되는"), 하늘로 가는 길(예표의 실현인 "지성소")은 아직 나타나지 않았다(히브리서 10:19-20 비교). 구약 경륜은 성소로, 신약 경륜은 지성소로 표현된다. 그리스도의 구속은 지성소(현재 믿음으로 하늘에 대한 접근, 히브리서 4:16; 7:19, 25; 10:19, 22; 나중에 보는 것으로, 이사야 33:24; 요한계시록 11:19; 21:2-3)를 온 인류에게 열었다.

원주석

9절 카드 ↗

9. Which —"The which," namely, anterior tabernacle: " as being that which was " [ALFORD]. figure — Greek, "parable": a parabolic setting forth of the character of the Old Testament. for —" in reference to the existing time. " The time of the temple-worship really belonged to the Old Testament, but continued still in Paul's time and that of his Hebrew readers. "The time of reformation" ( :- ) stands in contrast to this, "the existing time"; though, in reality, "the time of reformation," the New Testament time, was now present and existing. So "the age to come, " is the phrase applied to the Gospel, because it was present only to believers, and its fulness even to them is still to come. Compare :- , "good things to come." in which — tabernacle, not time, according to the reading of the oldest manuscripts. Or translate, "according to which" parabolic representation, or figure. were — Greek, "are." gifts —unbloody oblations. could not — Greek, "cannot": are not able. him that did the service —any worshipper. The Greek is " latreuein, " serve God, which is all men's duty; not " leitourgein, " to serve in a ministerial office. make . . . perfect —perfectly remove the sense of guilt, and sanctify inwardly through love. as pertaining to the conscience —"in respect to the (moral-religious) consciousness." They can only reach as far as the outward flesh (compare " carnal ordinances," Hebrews 9:10 ; Hebrews 9:13 ; Hebrews 9:14 ). return to ' Top of Page ' <a name="verse-10" class="com-number"

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bible-text/heb-9-9

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**이것은** — "그 앞쪽 성막": "그것이 그런 것으로서." **상징입니다** — 그리스어 원문은 "비유": 구약의 성격에 대한 비유적 표현. **현재의 시대를 가리키는** — "현재의 시간과 관련하여." 성전 예배의 시기는 사실 구약에 속했으나, 바울의 시대와 히브리 독자들의 시대에 여전히 계속되었다. "고치는 시대"(히브리서 9:10)는 "현재 시기"와 대조된다; 비록 실제로는 "고치는 시대", 신약 시대가 현재 존재하고 있었지만. **그것들은 양심을 온전하게 할 수 없습니다** — 그리스어 원문은 "할 수 없다": "예배하는 사람"을 온전하게, 죄의 감각을 완전히 제거하고 사랑을 통해 내적으로 거룩하게 할 수 없다. **양심과 관련하여** — "(도덕적-종교적) 의식과 관련하여." 그것들은 단지 외적 육신에까지만 미칠 수 있었다("육신에 속한 규례", 히브리서 9:10, 13-14과 비교).

원주석

10절 카드 ↗

10. Which —sacrifices. stood —consisted in [ALFORD]; or, "have attached to them" only things which appertain to the use of foods, c. The rites of meats, &c., go side by side with the sacrifices [THOLUCK and WAHL] compare :- . drinks — ( Leviticus 10:9 ; Leviticus 11:4 ). Usage subsequently to the law added many observances as to meats and drinks. washings — ( Leviticus 11:4- : ). and carnal ordinances —One oldest manuscript, Syriac and Coptic, omit "and." "Carnal ordinances" stand in apposition to "sacrifices" ( Hebrews 9:9 ). Carnal (outward, affecting only the flesh ) is opposed to spiritual. Contrast "flesh" with "conscience" ( Hebrews 9:13 ; Hebrews 9:14 ). imposed —as a burden ( Acts 15:10 ; Acts 15:28 ) continually pressing heavy. until the time of reformation — Greek, "the season of rectification, " when the reality should supersede the type ( Hebrews 8:8-12 ). Compare "better," Hebrews 8:8-58.8.12- : . return to ' Top of Page ' <a name="verse-11" class="com-number"

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bible-text/heb-9-10

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**그것들은** — 제사들. **이루어져 있는데** — 그것들에 부속되어 있다; 또는 "단지 음식 등의 사용에 관련된 것들만이 그것들에 결부되어 있다." 먹고 마시는 의식들은 제사들과 나란히 간다(히브리서 9:10 이하). **음료** — (레위기 10:9; 11:4). 율법 이후의 관습이 먹고 마심에 관한 많은 규례들을 추가했다. **씻는 의식** — (레위기 11:4 이하). **육체에 속한 규례들** — 가장 오래된 한 사본, 시리아역, 콥트역은 "그리고"를 생략한다. "육체에 속한 규례들"은 "제사들"(히브리서 9:9)과 동격으로 선다. 육체적인 것(외적인, 육신에만 영향을 미치는)은 영적인 것과 반대된다. "육신"과 "양심"을 대조하라(히브리서 9:13-14). **부과된 것입니다** — 짐으로서(사도행전 15:10, 28) 계속해서 무겁게 짓누르는. **새롭게 고치는 때가 이르기까지만** — 그리스어 원문은 "교정의 때", 실재가 예표를 대체할 때(히브리서 8:8-12).

원주석

11절 카드 ↗

11. But —in contrast to " could not make . . . perfect" ( :- ). Christ —The Messiah, of whom all the prophets foretold; not "Jesus" here. From whom the "reformation" ( :- ), or rectification, emanates, which frees from the yoke of carnal ordinances, and which is being realized gradually now, and shall be perfectly in the consummation of "the age (world) to come." "Christ . . . High Priest," exactly answers to Leviticus 4:5 , "the priest that is anointed." being come an, c.—rather, "having come forward (compare Leviticus 4:5- : , a different Greek word, picturesquely presenting Him before us) as High Priest." The Levitical priests must therefore retire. Just as on the day of atonement, no work was done, no sacrifice was offered, or priest was allowed to be in the tabernacle while the high priest went into the holiest place to make atonement ( Leviticus 16:17 Leviticus 16:29 ). So not our righteousness, nor any other priest's sacrifice, but Christ alone atones; and as the high priest before offering incense had on common garments of a priest, but after it wore his holy garments of "glory and beauty" ( Exodus 28:2 ; Exodus 28:40 ) in entering the holiest, so Christ entered the heavenly holiest in His glorified body. good things to come — Greek, " the good things to come," Exodus 28:40- : ; "better promises," ( Exodus 28:40- : ; the "eternal inheritance," Hebrews 9:15 ; 1 Peter 1:4 ; the "things hoped for," Hebrews 11:1 ). by a . . . tabernacle —joined with "He entered." Translate, " Through the . . . tabernacle " (of which we know) [ALFORD]. As the Jewish high priest passed through the anterior tabernacle into the holiest place, so Christ passed through heaven into the inner abode of the unseen and unapproachable God. Thus, "the tabernacle" here is the heavens through which He passed (see on Hebrews 4:14 ). But "the tabernacle" is also the glorified body of Christ (see on Hebrews 8:2 ), "not of this building" (not of the mere natural " creation, but of the spiritual and heavenly, the new creation "), the Head of the mystical body, the Church. Through this glorified body He passes into the heavenly holiest place ( Hebrews 8:2- : ), the immaterial, unapproachable presence of God, where He intercedes for us. His glorified body, as the meeting place of God and all Christ's redeemed, and the angels, answers to the heavens through which He passed, and passes. His body is opposed to the tabernacle, as His blood to the blood of goats, c. greater —as contrasted with the small dimensions of the earthly anterior tabernacle. more perfect —effective in giving pardon, peace, sanctification, and access to closest communion with God (compare Hebrews 9:9 Hebrews 10:1 ). not made with hands —but by the Lord Himself ( Hebrews 8:2 ). return to ' Top of Page ' <a name="verse-12" class="com-number"

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bible-text/heb-9-11

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**그러나** — "온전하게 할 수 없었다"(히브리서 9:9 이하)와 대조하여. **그리스도** — 모든 선지자들이 예언한 메시아; 여기서 "예수"가 아니다. 그분으로부터 "고치는 것"(히브리서 9:10 이하), 즉 육신에 속한 규례의 멍에로부터 자유롭게 하는 교정이 발산되며, 이것은 지금 점진적으로 실현되고 있으며 "앞으로 올 시대의 완성"에서 완전히 될 것이다. "그리스도 ... 대제사장"은 레위기 4:5의 "기름 부음 받은 제사장"에 정확히 대응한다. **오셔서** — 오히려 "대제사장으로서 앞으로 나오셔서"(레위기 4:5 이하와 비교, 다른 그리스어 단어로, 우리 앞에 그분을 그림 같이 제시하는). 그러므로 레위기 제사장들은 물러나야 한다. 마치 속죄일에, 대제사장이 속죄하기 위해 지성소에 들어가는 동안 어떤 일도 행해지지 않았고 어떤 제사도 드려지지 않았으며 어떤 제사장도 성막 안에 있도록 허용되지 않았던 것처럼(레위기 16:17, 29). **더 크고 더 온전한 성막을 통과하셨습니다** — 유대인 대제사장이 앞쪽 성막을 통과하여 지성소에 들어간 것처럼, 그리스도는 하늘을 통과하여 보이지 않고 가까이 갈 수 없는 하나님의 내적 거처로 들어가셨다. 이처럼 여기서 "성막"은 그분이 통과하신 하늘들이다(히브리서 4:14 참조). 그러나 "성막"은 또한 그리스도의 영화롭게 된 몸이기도 하다(히브리서 8:2 참조), "이 피조 세계에 속하지 않은"(단순한 자연적 "피조물"이 아니라 영적이고 하늘적인, 새 피조물), 신비로운 몸인 교회의 머리이시다.

원주석

12절 카드 ↗

12. Neither —"Nor yet." by —"through"; as the means of His approach. goats . . . calves —not a bullock, such as the Levitical high priest offered for himself, and a goat for the people, on the day of atonement ( Leviticus 16:6 ; Leviticus 16:15 ), year by year, whence the plural is used, goats . . . calves. Besides the goat offered for the people the blood of which was sprinkled before the mercy seat, the high priest led forth a second goat, namely, the scapegoat; over it he confessed the people's sins, putting them on the head of the goat, which was sent as the sin-bearer into the wilderness out of sight, implying that the atonement effected by the goat sin offering (of which the ceremony of the scapegoat is a part, and not distinct from the sin offering) consisted in the transfer of the people's sins on the goat, and their consequent removal out of sight. The translation of sins on the victim usual in other expiatory sacrifices being omitted in the case of the slain goat, but employed in the case of the goat sent away, proved the two goats were regarded as one offering [ARCHBISHOP MAGEE]. Christ's death is symbolized by the slain goat; His resurrection to life by the living goat sent away. Modern Jews substitute in some places a cock for the goat as an expiation, the sins of the offerers being transferred to the entrails, and exposed on the housetop for the birds to carry out of sight, as the scapegoat did; the Hebrew for "man" and "cock" being similar, gebher [BUXTORF]. by —"through," as the means of His entrance; the key unlocking the heavenly Holy of Holies to Him. The Greek is forcible, "through THE blood of His own" (compare Leviticus 16:15- : ). once —"once for all." having obtained —having thereby obtained; literally, "found for Himself," as a thing of insuperable difficulty to all save Divine Omnipotence, self-devoting zeal, and love, to find. The access of Christ to the Father was arduous ( Hebrews 5:7 ). None before had trodden the path. eternal —The entrance of our Redeemer, once for all, into the heavenly holiest place, secures eternal redemption to us; whereas the Jewish high priest's entrance was repeated year by year, and the effect temporary and partial, "On redemption," compare Matthew 20:28 ; Ephesians 1:7 ; Colossians 1:14 ; 1 Timothy 2:5 ; Titus 2:14 ; 1 Peter 1:19 . 1 Peter 1:19- : . PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN 1 Peter 1:19- : . For His blood, offered by Himself, purifies not only outwardly, as the Levitical sacrifices on the day of atonement, but inwardly unto the service of the living God ( Hebrews 9:13 ; Hebrews 9:14 ). His death is the inaugurating act of the new covenant, and of the heavenly sanctuary ( Hebrews 9:14- : ). His entrance into the true Holy of Holies is the consummation of His once-for-all-offered sacrifice of atonement ( Hebrews 9:24 ; Hebrews 9:26 ); henceforth, His reappearance alone remains to complete our redemption ( Hebrews 9:27 ; Hebrews 9:28 ). return to ' Top of Page ' <a name="verse-13" class="com-number"

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bible-text/heb-9-12

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**염소와 송아지의 피가 아니라** — 그리스어 원문은 "그 염소들과 송아지들"이라는 정관사를 사용하는데, 레위기 16장에 명시된 것들로서, 대제사장이 속죄일에 자신을 위해 드린 수소와 백성을 위해 드린 염소이며, 해마다이므로 복수형이 사용된다, 즉 염소들과 송아지들. **자기 자신의 피로** — "그분 자신의 피를 통하여"(레위기 16:15 이하). **단 한 번에** — "단번에 영원히." **영원한 구원을 이루셨습니다** — 문자적으로 "자신을 위해 찾아냈다", 신적 전능함, 자기 헌신하는 열심, 그리고 사랑만이 찾을 수 있는 거의 극복 불가능한 어려움의 것으로. 그리스도가 아버지께 나아가는 것은 힘든 일이었다(히브리서 5:7). 이전에 아무도 그 길을 밟지 않았다. **영원한** — 우리를 위한 구속자의 하늘의 지성소로의 단 한 번의 입장이 우리에게 영원한 구속을 확보한다; 반면 유대인 대제사장의 입장은 해마다 반복되었으며 효과는 일시적이고 부분적이었다.

원주석

13절 카드 ↗

13. if —as we know is the case; so the Greek indicative means. Argument from the less to the greater. If the blood of mere brutes could purify in any, however small a degree, how much more shall inward purification, and complete and eternal salvation, be wrought by the blood of Christ, in whom dwelt all the fulness of the Godhead? ashes of an heifer — ( :- ). The type is full of comfort for us. The water of separation, made of the ashes of the red heifer, was the provision for removing ceremonial defilement whenever incurred by contact with the dead. As she was slain without the camp, so Christ (compare Hebrews 13:11 ; Numbers 19:3 ; Numbers 19:4 ). The ashes were laid by for constant use; so the continually cleansing effects of Christ's blood, once for all shed. In our wilderness journey we are continually contracting defilement by contact with the spiritually dead, and with dead works, and need therefore continual application to the antitypical life-giving cleansing blood of Christ, whereby we are afresh restored to peace and living communion with God in the heavenly holy place. the unclean — Greek, "those defiled" on any particular occasion. purifying — Greek, "purity." the flesh —Their effect in themselves extended no further. The law had a carnal and a spiritual aspect; carnal, as an instrument of the Hebrew polity, God, their King, accepting, in minor offenses, expiatory victims instead of the sinner, otherwise doomed to death; spiritual, as the shadow of good things to come ( Numbers 19:4- : ). The spiritual Israelite derived, in partaking of these legal rights, spiritual blessings not flowing from them, but from the great antitype. Ceremonial sacrifices released from temporal penalties and ceremonial disqualifications; Christ's sacrifice releases from everlasting penalties ( Numbers 19:4- : ), and moral impurities on the conscience disqualifying from access to God ( Numbers 19:4- : ). The purification of the flesh (the mere outward man) was by "sprinkling"; the washing followed by inseparable connection ( Numbers 19:19 ). So justification is followed by renewing. return to ' Top of Page ' <a name="verse-14" class="com-number"

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bible-text/heb-9-13

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**만일** — 그러한 것이 실제로 경우인 것처럼; 그리스어 직설법이 그것을 의미한다. 작은 것에서 큰 것으로의 논증이다. 만약 단순한 짐승들의 피가 그 어떠나 작은 정도로라도 정결하게 할 수 있다면, 하물며 하나님의 충만함이 완전히 거하신 그리스도의 피로 얼마나 더 내적 정결과 완전하고 영원한 구원이 이루어지지 않겠는가? **암송아지의 재** — (민수기 19장). 예표는 우리에게 위안으로 가득 차 있다. 붉은 암소의 재로 만들어진 정결의 물은 죽은 것을 만짐으로 발생하는 의례적 불결함을 제거하기 위한 지속적인 규정이었다. 그녀가 진 밖에서 도살된 것처럼, 그리스도도 그러했다(히브리서 13:11; 민수기 19:3-4). 재는 계속된 사용을 위해 보관되었다; 따라서 그리스도의 피의 계속적인 정결 효력, 단번에 영원히 흘려진 것이다. **정결하게 하여** — 그리스어 원문은 "정결함." **육체를** — 그것들의 효력 자체는 그 이상 미치지 못했다. 율법은 육적 측면과 영적 측면을 가졌다; 육적으로는, 히브리 정치의 도구로서, 그들의 왕이신 하나님이 경미한 범죄들에서 사형에 처해질 죄인 대신에 속죄 제물을 받으셨다; 영적으로는, 앞으로 올 좋은 것들의 그림자로서(민수기 19:4 이하).

원주석

14절 카드 ↗

14. offered himself —The voluntary nature of the offering gives it especial efficacy. He "through the eternal Spirit," that is, His divine Spirit ( Romans 1:4 , in contrast to His "flesh," Hebrews 9:3 ; His Godhead, 1 Timothy 3:16 ; 1 Peter 3:18 ), "His inner personality" [ALFORD], which gave a free consent to the act, offered Himself. The animals offered had no spirit or will to consent in the act of sacrifice; they were offered according to the law; they had a life neither enduring, nor of any intrinsic efficacy. But He from eternity, with His divine and everlasting Spirit, concurred with the Father's will of redemption by Him. His offering began on the altar of the cross, and was completed in His entering the holiest place with His blood. The eternity and infinitude of His divine Spirit (compare Hebrews 7:16 ) gives eternal (" eternal redemption," Hebrews 7:16- : , also compare Hebrews 9:15 ) and infinite merit to His offering, so that not even the infinite justice of God has any exception to take against it. It was "through His most burning love, flowing from His eternal Spirit," that He offered Himself [OECOLAMPADIUS]. without spot —The animal victims had to be without outward blemish; Christ on the cross was a victim inwardly and essentially stainless ( Hebrews 9:15- : ). purge —purify from fear, guilt, alienation from Him, and selfishness, the source of dead works ( Hebrews 9:22 ; Hebrews 9:23 ). your —The oldest manuscripts read "our." The Vulgate, however, supports English Version reading. conscience —moral religious consciousness. dead works —All works done in the natural state, which is a state of sin, are dead; for they come not from living faith in, and love to, "the living God" ( Hebrews 11:6 ). As contact with a dead body defiled ceremonially (compare the allusion, "ashes of an heifer," Hebrews 11:6- : ), so dead works defile the inner consciousness spiritually. to serve — so as to serve. The ceremonially unclean could not serve God in the outward communion of His people; so the unrenewed cannot serve God in spiritual communion. Man's works before justification, however lifelike they look, are dead, and cannot therefore be accepted before the living God. To have offered a dead animal to God would have been an insult (compare Malachi 1:8 ); much more for a man not justified by Christ's blood to offer dead works. But those purified by Christ's blood in living faith do serve ( Romans 12:1 ), and shall more fully serve God ( Revelation 22:3 ). living God —therefore requiring living spiritual service ( Revelation 22:3- : ). return to ' Top of Page ' <a name="verse-15" class="com-number"

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bible-text/heb-9-14

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**자기 자신을 드리셨으니** — 헌물의 자발적 성격이 그것에 특별한 효력을 준다. 그분은 "영원하신 성령을 통해" 즉 그분의 신적 영(로마서 1:4에서 그분의 "육신"과 대조되어, 히브리서 9:3; 하나님이심, 디모데전서 3:16; 베드로전서 3:18), "그분의 내적 인격"(알포드), 자유로운 동의를 그 행위에 주시며, 자기 자신을 드리셨다. 드려진 동물들은 제사 행위에서 동의할 영이나 의지가 없었다; 그것들은 율법에 따라 드려졌다; 그것들은 지속되지도 않고 내재적 효력도 없는 생명을 가졌다. 그러나 그분은 영원부터 그분의 신적이고 영원한 영으로 아버지의 그분에 의한 구속의 뜻에 동의하셨다. 그분의 헌물은 십자가의 제단에서 시작되어 지성소에 그분의 피를 가지고 들어가심으로 완성되었다. 그분의 신적 영의 영원함과 무한함(히브리서 7:16 비교)이 그분의 헌물에 영원("영원한 구속", 히브리서 7:16 이하; 히브리서 9:15)하고 무한한 공로를 주므로, 하나님의 무한한 의도 거기에 예외를 취할 것이 없다. **흠 없는** — 동물 제물은 외적 흠이 없어야 했다; 십자가의 그리스도는 내적으로, 본질적으로 흠 없으신 제물이셨다(히브리서 9:15 이하). **깨끗하게 하여** — 두려움, 죄책, 그분으로부터의 소외, 그리고 죽은 행실의 근원인 자기 이기심에서 정결하게 하여(히브리서 9:22-23). **우리** — 가장 오래된 사본들은 "우리의"를 읽는다. 불가타 역은 영어 원문 독법을 지지한다. **양심** — 도덕적-종교적 의식. **죽은 행실** — 믿음과 "살아 계신 하나님"에 대한 사랑에서 나오지 않은 것으로 죽은 것이다(히브리서 11:6). **살아 계신 하나님을 섬기게** — 살아 있는 영적 봉사를 요구하시는(요한계시록 22:3 이하).

원주석

15절 카드 ↗

15. for this cause —Because of the all-cleansing power of His blood, this fits Him to be Mediator ( Hebrews 8:6 , ensuring to both parties, God and us, the ratification) of the new covenant, which secures both forgiveness for the sins not covered by the former imperfect covenant or testament, and also an eternal inheritance to the called. by means of death —rather, as Greek, "death having taken place." At the moment that His death took place, the necessary effect is, "the called receive the ( fulfilment of the ) promise" (so Hebrews 8:6- : uses "promise"; Hebrews 6:15 ; Acts 1:4 ); that moment divides the Old from the New Testament. The "called" are the elect "heirs," "partakers of the heavenly calling" ( Acts 1:4- : ). redemption of . . . transgressions . . . under . . . first testament —the transgressions of all men from Adam to Christ, first against the primitive revelation, then against the revelations to the patriarchs, then against the law given to Israel, the representative people of the world. The "first testament" thus includes the whole period from Adam to Christ, and not merely that of the covenant with Israel, which was a concentrated representation of the covenant made with (or the first testament given to) mankind by sacrifice, down from the fall to redemption. Before the inheritance by the New Testament (for here the idea of the "INHERITANCE," following as the result of Christ's "death," being introduced, requires the Greek to be translated "testament," as it was before covenant ) could come in, there must be redemption of (that is, deliverance from the penalties incurred by) the transgressions committed under the first testament, for the propitiatory sacrifices under the first testament reached only as far as removing outward ceremonial defilement. But in order to obtain the inheritance which is a reality, there must be a real propitiation, since God could not enter into covenant relation with us so long as past sins were unexpiated; Romans 3:24 ; Romans 3:25 , "a propitiation . . . His righteousness for the remission of sins that are past." might — Greek, " may receive," which previously they could not ( Hebrews 11:39 ; Hebrews 11:40 ). the promise —to Abraham. return to ' Top of Page ' <a name="verse-16" class="com-number"

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bible-text/heb-9-15

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**이런 까닭에** — 그분의 피의 모든 것을 정결하게 하는 능력 때문에, 이것이 그분을 새 언약의 중보자(히브리서 8:6)로서 자격 있게 하며, 이는 첫 불완전한 언약이나 유언에 의해 덮이지 않은 죄들에 대한 용서와, 부르심을 받은 자들에게 영원한 유업 모두를 확보한다. **한 죽음이 있었으니** — 오히려 그리스어로 "죽음이 일어나서." 그분의 죽음이 일어난 바로 그 순간에, 필연적 결과는 "부르심을 받은 자들이 (약속의 성취를) 받는다"이다. 그 순간이 구약과 신약을 나눈다. "부르심을 받은" 자들은 택함받은 "상속자들", "하늘 부르심에 참여하는 자들"(사도행전 1:4 이하)이다. **첫 언약 아래에서 지은 죄들을 속량하기 위해** — 아담부터 그리스도까지의 모든 사람들의 죄들, 처음에는 원시 계시에 반하여, 그다음에는 족장들에게 주신 계시들에 반하여, 그다음에는 이스라엘, 세계의 대표 백성에게 주신 율법에 반하여 범한. "첫 언약"은 따라서 아담에서 그리스도까지의 전 기간을 포함한다.

원주석

16절 카드 ↗

16. A general axiomatic truth; it is " a testament"; not the testament. The testator must die before his testament takes effect ( :- ). This is a common meaning of the Greek noun diathece. So in Luke 22:29 , "I appoint (by testamentary disposition; the cognate Greek verb diatithemai ) unto you a kingdom, as my Father hath appointed unto me." The need of death before the testamentary appointment takes effect, holds good in Christ's relation as MAN to us; Of course not in God's relation to Christ. be —literally, be borne": "be involved in the case"; be inferred; or else, "be brought forward in court," so as to give effect to the will. This sense ( testament ) of the Greek " diathece " here does not exclude its other secondary senses in the other passages of the New Testament: (1) a covenant between two parties; (2) an arrangement, or disposition, made by God alone in relation to us. Thus, Luke 22:29- : may be translated, "Blood of the covenant "; for a testament does not require blood shedding. Compare Exodus 24:8 ( covenant ), which Christ quotes, though it is probable He included in a sense "testament" also under the Greek word diathece (comprehending both meanings, "covenant" and "testament"), as this designation strictly and properly applies to the new dispensation, and is rightly applicable to the old also, not in itself, but when viewed as typifying the new, which is properly a testament. Moses ( Exodus 24:8- : ) speaks of the same thing as [Christ and] Paul. Moses, by the term "covenant," does not mean aught save one concerning giving the heavenly inheritance typified by Canaan after the death of the Testator, which he represented by the sprinkling of blood. And Paul, by the term "testament," does not mean aught save one having conditions attached to it, one which is at the same time a covenant [POLI, Synopsis ]; the conditions are fulfilled by Christ, not by us, except that we must believe, but even this God works in His people. THOLUCK explains, as elsewhere, " covenant . . . covenant . . . mediating victim"; the masculine is used of the victim personified, and regarded as mediator of the covenant; especially as in the new covenant a MAN (Christ) took the place of the victim. The covenanting parties used to pass between the divided parts of the sacrificed animals; but, without reference to this rite, the need of a sacrifice for establishing a covenant sufficiently explains this verse. Others, also, explaining the Greek as "covenant," consider that the death of the sacrificial victim represented in all covenants the death of both parties as unalterably bound to the covenant. So in the redemption-covenant, the death of Jesus symbolized the death of God (?) in the person of the mediating victim, and the death of man in the same. But the expression is not "there must be the death of both parties making the covenant," but singular, "of Him who made (aorist, past time; not 'of Him making ') the testament." Also, it is "death," not "sacrifice" or "slaying." Plainly, the death is supposed to be past (aorist, "made"); and the fact of the death is brought ( Greek ) before court to give effect to the will. These requisites of a will, or testament, concur here: (1) a testator; (2) heirs; (3) goods; (4) the death of the testator; (5) the fact of the death brought forward in court. In Matthew 26:28 two other requisites appear: witnesses, the disciples; and a seal, the sacrament of the Lord's Supper, the sign of His blood wherewith the testament is primarily sealed. It is true the heir is ordinarily the successor of him who dies and so ceases to have the possession. But in this case Christ comes to life again, and is Himself (including all that He hath), in the power of His now endless life, His people's inheritance; in His being Heir ( Matthew 26:28- : ), they are heirs. return to ' Top of Page ' <a name="verse-17" class="com-number"

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bible-text/heb-9-16

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**유언이 있는 곳에는** — 일반적인 공리적 진리; 그것은 "하나의 유언"이다; 그 유언이 아니다. 유언자는 그의 유언이 효력을 발하기 전에 죽어야 한다(히브리서 9:17 이하). 이것이 그리스어 명사 디아테케의 일반적인 의미이다. 따라서 누가복음 22:29에서도, "내가 ... 너희에게 나라를 맡기노니(유언적으로; 관련된 그리스어 동사 디아티테마이) 아버지께서 나에게 맡기신 것과 같이." 유언적 임명이 효력을 발하기 전에 죽음이 필요하다는 것은 우리에 대한 사람으로서의 그리스도의 관계에서 유효하다.

원주석

17절 카드 ↗

17. after —literally, "over," as we say " upon the death of the testators"; not as THOLUCK, "on the condition that slain sacrifices be there," which the Greek hardly sanctions. otherwise —"seeing that it is never availing" [ALFORD]. BENGEL and LACHMANN read with an interrogation, "Since, is it ever in force (surely not) while the testator liveth?" return to ' Top of Page ' <a name="verse-18" class="com-number"

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bible-text/heb-9-17

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**죽음이 있어야 효력이 있으며** — 문자적으로 "위에", 우리가 말하듯이 "유언자들의 죽음 위에서"; 톨럭처럼 "도살된 제물들이 있다는 조건으로"가 아니다. **결코 효력이 없습니다** — "결코 유효하지 않다"(알포드). 벵엘과 라흐만은 의문부호로 읽는다, "왜냐하면, 유언자가 살아 있는 동안에는 결코 유효하지 않은 것이 아닌가?"

원주석

18절 카드 ↗

18. Whereupon —rather, "Whence." dedicated —"inaugurated." The Old Testament strictly and formally began on that day of inauguration. "Where the disposition, or arrangement, is ratified by the blood of another, namely, of animals, which cannot make a covenant, much less make a testament, it is not strictly a testament, where it is ratified by the death of him that makes the arrangement, it is strictly, Greek ' diathece, ' Hebrew ' berith, ' taken in a wider sense, a testament " [BENGEL]; thus, in :- , referring to the old dispensation, we may translate, "the first ( covenant )": or better, retain "the first ( testament )," not that the old dispensation, regarded by itself, is a testament, but it is so when regarded as the typical representative of the new, which is strictly a Testament. return to ' Top of Page ' <a name="verse-19" class="com-number"

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bible-text/heb-9-18

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**그러므로** — 오히려 "따라서." **세워지지 않았습니다** — "봉헌되었다." 구약은 그 봉헌의 날에 엄격하고 공식적으로 시작되었다. 동물들의 피로 비준된 배치나 규정이 있는 곳에서, 즉 그것들은 언약을 맺거나 유언을 만들 수 없으므로, 그것은 엄격히 유언이 아니다; 그것을 만든 자의 죽음으로 비준된 경우, 그것은 엄격히 그리스어 "디아테케", 히브리어 "베리트"이며, 더 넓은 의미에서 유언으로 이해된다(벵엘); 이처럼 히브리서 9:18 이하에서 구 경륜을 언급할 때 "첫 (언약)"으로 번역할 수 있다.

원주석

19절 카드 ↗

19. For —confirming the general truth, Hebrews 9:16 . spoken . . . according to the law —strictly adhering to every direction of "the law of commandments contained in ordinances" ( Hebrews 9:16- : ). Compare Exodus 24:3 , "Moses told the people all the words of the Lord, and all the judgments; and all the people answered with one voice," c. the blood of calves — Greek, "the calves," namely, those sacrificed by the "young men" whom he sent to do so ( Exodus 24:3- : ). The "peace offerings" there mentioned were "of oxen " ( Septuagint, "little calves"), and the "burnt offerings" were probably (though this is not specified), as on the day of atonement, goats. The law in Exodus sanctioned formally many sacrificial practices in use by tradition, from the primitive revelation long before. with water —prescribed, though not in the twenty-fourth chapter of Exodus, yet in other purifications for example, of the leper, and the water of separation which contained the ashes of the red heifer. scarlet wool, and hyssop —ordinarily used for purification. Scarlet or crimson, resembling blood: it was thought to be a peculiarly deep, fast dye, whence it typified sin (see on Exodus 24:3- : ). So Jesus wore a scarlet robe, the emblem of the deep-dyed sins He bore on Him, though He had none in Him. Wool was used as imbibing and retaining water; the hyssop, as a bushy, tufty plant (wrapt round with the scarlet wool), was used for sprinkling it. The wool was also a symbol of purity ( Exodus 24:3- : ). The Hyssopus officinalis grows on walls, with small lancet-formed woolly leaves, an inch long, with blue and white flowers, and a knotty stalk about a foot high. sprinkled . . . the book —namely, out of which he had read "every precept": the book of the testament or covenant. This sprinkling of the book is not mentioned in the twenty-fourth chapter of Exodus. Hence BENGEL translates, "And (having taken) the book itself (so Exodus 24:3- : ), he both sprinkled all the people, and ( Exodus 24:3- : ) moreover sprinkled the tabernacle." But the Greek supports English Version. Paul, by inspiration, supplies the particular specified here, not in Exodus 24:3- : . The sprinkling of the roll (so the Greek for "book") of the covenant, or testament, as well as of the people, implies that neither can the law be fulfilled, nor the people be purged from their sins, save by the sprinkling of the blood of Christ ( 1 Peter 1:2 ). Compare 1 Peter 1:2- : , which shows that there is something antitypical to the Bible in heaven itself (compare 1 Peter 1:2- : ). The Greek, "itself," distinguishes the book itself from the "precepts" in it which he "spake." return to ' Top of Page ' <a name="verse-20" class="com-number"

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bible-text/heb-9-19

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**왜냐하면** — 히브리서 9:16의 일반적 진리를 확인한다. **율법대로 말한 뒤에** — "율법에 담긴 계명들의 훈령에 따라"(히브리서 9:16 이하)의 모든 지시에 엄격히 따라. 출애굽기 24:3, "모세가 여호와의 모든 말씀과 모든 법도를 백성에게 알리매 그들이 일제히 응답하여"와 비교. **송아지의 피** — 그리스어 원문은 "그 송아지들", 즉 그가 보낸 "청년들"이 제사 드린 것들(출애굽기 24:3 이하). 거기서 언급된 "화목제들"은 "소들"(칠십인역은 "작은 송아지들")이었고, "번제들"은 아마 속죄일에 드린 것처럼 염소들이었을 것이다(비록 명시되지 않았지만). **물과 함께** — 출애굽기 24장에는 규정되지 않았지만, 예를 들어 나병 환자의 정결과 붉은 암소의 재를 담은 정결의 물에서처럼 다른 정결들에 규정되었다. **붉은 양털과 우슬초** — 통상적으로 정결을 위해 사용됨. 진홍 또는 빨간색은 피를 닮았다: 특히 깊고 강한 염색을 상징하므로, 죄를 예표했다(이사야 1:18 참조). 따라서 예수는 진홍 옷을 입으셨는데, 그것은 그분이 짊어지셨으나 그분 안에는 없었던 깊이 물든 죄들의 상징이었다. 양털은 물을 흡수하고 보유하는 데 사용되었다; 수풀 같은, 술 달린 식물인 우슬초(붉은 양털로 감싸인)는 뿌리는 데 사용되었다. 양털은 또한 순결의 상징이었다. **그 책** — 그가 "모든 계명을" 읽은 것으로서의; 유언이나 언약의 책. 이 책에 뿌리는 것은 출애굽기 24장에 언급되지 않는다. 따라서 벵엘은 번역한다, "그리고 (그 책 자체를 가져다가, 따라서 출애굽기 24:3 이하) 그는 모든 백성에게도 뿌리고, (출애굽기 24:4 이하) 그리고 더 나아가 성막에도 뿌렸다." 그러나 그리스어는 영어 원문을 지지한다. 바울은 영감으로 여기서 출애굽기 24장에는 명시되지 않은 특정 세부 사항을 제공한다. 언약이나 유언의 두루마리(그리스어에서 "책"의 의미)에 뿌리는 것은, 백성에게 뿌리는 것과 함께, 율법이 성취될 수도 없고 백성이 죄에서 정결하게 될 수도 없다는 것을 암시한다, 다만 그리스도의 피 뿌림으로만 가능하다(베드로전서 1:2).

원주석

20절 카드 ↗

20. :- , " Behold the blood of the covenant, which the Lord has made with you concerning all these words." The change is here made to accord with Christ's inauguration of the new testament, or covenant, as recorded in :- , "This cup (is) the new Testament in My blood, which is shed for you": the only Gospel in which the "is" has to be supplied. Luke was Paul's companion, which accounts for the correspondence, as here too "is" has to be supplied. testament —(See on :- ). The Greek " diathece " means both "testament" and "covenant": the term "covenant" better suits the old dispensation, though the idea testament is included, for the old was one in its typical relation to the new dispensation, to which the term "testament" is better suited. Christ has sealed the testament with His blood, of which the Lord's Supper is the sacramental sign. The testator was represented by the animals slain in the old dispensation. In both dispensations the inheritance was bequeathed: in the new by One who has come in person and died; in the old by the same one, only typically and ceremonially present. See ALFORD'S excellent Note. enjoined unto you — commissioned me to ratify in relation to you. In the old dispensation the condition to be fulfilled on the people's part is implied in the words, :- , "(Lord made with you) concerning all these words. " But here Paul omits this clause, as he includes the fulfilment of this condition of obedience to "all these words" in the new covenant, as part of God's promise, in Hebrews 8:8 ; Hebrews 8:10 ; Hebrews 8:12 , whereby Christ fulfils all for our justification, and will enable us by putting His Spirit in us to fulfil all in our now progressive, and finally complete, sanctification. return to ' Top of Page ' <a name="verse-21" class="com-number"

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bible-text/heb-9-20

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출애굽기 24:8, "이것은 여호와께서 이 모든 말씀에 대하여 너희와 세우신 언약의 피니라." 변경이 여기서 그리스도의 새 유언 또는 언약의 봉헌을 기록한 누가복음 22:20의 것과 일치하도록 이루어졌다, "이 잔은 ... 너희를 위하여 붓는 바 내 피로 세우는 새 언약이라." 누가는 바울의 동반자였으며, 이것이 여기서도 "이다"를 보충해야 하는 것처럼 그 대응을 설명한다. **언약** — (히브리서 9:16 이하 참조). 그리스어 "디아테케"는 "유언"과 "언약" 모두를 의미한다: "언약"이라는 용어가 구 경륜에 더 잘 맞지만, 유언이라는 개념도 포함된다. **너희에게 명하신** — 너희와의 관계에서 나를 비준하도록 위임하신.

원주석

21절 카드 ↗

21. Greek, " And, moreover, in like manner. " The sprinkling of the tabernacle with blood is added by inspiration here to the account in Exodus 30:25-30 ; Exodus 40:9 ; Exodus 40:10 , which mentions only Moses' anointing the tabernacle and its vessels. In Leviticus 8:10 ; Leviticus 8:15 ; Leviticus 8:30 , the sprinkling of blood upon Aaron and his garments, and upon his sons, and upon the altar, is mentioned as well as the anointing, so that we might naturally infer, as JOSEPHUS has distinctly stated, that the tabernacle and its vessels were sprinkled with blood as well as being anointed: Leviticus 16:16 ; Leviticus 16:20 ; Leviticus 16:33 , virtually sanctions this inference. The tabernacle and its contents needed purification ( 2 Chronicles 29:21 ). return to ' Top of Page ' <a name="verse-22" class="com-number"

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bible-text/heb-9-21

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그리스어 원문은 "그리고 더욱이 마찬가지로." 성막에 피를 뿌리는 것은 여기서 영감으로 출애굽기 30:25-30; 40:9-10의 기록에 추가되는데, 그것은 단지 성막과 그 기구들에 기름 붓는 것만을 언급한다. 레위기 8:10, 15, 30에는 아론과 그의 옷, 그의 아들들, 그리고 제단 위에 피를 뿌리는 것과 기름 붓는 것이 함께 언급되므로, 우리는 자연스럽게 요세푸스가 명시적으로 말한 것처럼, 성막과 그 기구들에도 기름 붓는 것 외에 피를 뿌렸다고 추론할 수 있다: 레위기 16:16, 20, 33이 사실상 이 추론을 승인한다. 성막과 그 내용물은 정결이 필요했다(역대하 29:21).

원주석

22절 카드 ↗

22. almost —to be joined with "all things," namely almost all things under the old dispensation. The exceptions to all things being purified by blood are, Exodus 19:10 ; Leviticus 15:5 ; Leviticus 16:26 ; Leviticus 16:28 ; Leviticus 22:6 ; Numbers 31:22-24 . without — Greek, "apart from." shedding of blood — shed in the slaughter of the victim, and poured out at the altar subsequently. The pouring out of the blood on the altar is the main part of the sacrifice ( Numbers 31:22-4.31.24- : ), and it could not have place apart from the previous shedding of the blood in the slaying. Paul has, perhaps, in mind here, Luke 22:20 , "This cup is the new testament in my blood, which is shed for you." is — Greek, "takes place": comes to pass. remission —of sins: a favorite expression of Luke, Paul's companion. Properly used of remitting a debt ( Matthew 6:12 ; Matthew 18:27 ; Matthew 18:32 ); our sins are debts. On the truth here, compare Matthew 18:32- : , an exception because of poverty, confirming the general rule. return to ' Top of Page ' <a name="verse-23" class="com-number"

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bible-text/heb-9-22

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**거의** — "거의 모든 것들"에 연결되어야 한다, 즉 구 경륜 아래 거의 모든 것들. 모든 것이 피로 정결하게 되어야 한다는 것에 대한 예외들은, 출애굽기 19:10; 레위기 15:5; 16:26, 28; 22:6; 민수기 31:22-24이다. **피 흘림이 없으면** — 그리스어 원문은 "별도로." **피 흘림** — 제물의 도살에서 흘려지고 나중에 제단에 부어진. 피를 제단에 붓는 것이 제사의 주요 부분이다(민수기 31:22 이하). **죄 사함도 없습니다** — 그리스어 원문은 "일어나지 않는다". **사함** — 죄들의; 누가의 좋아하는 표현, 바울의 동반자인. 부채 탕감에 적절히 사용된다(마태복음 6:12; 18:27, 32); 우리의 죄들은 빚들이다.

원주석

23절 카드 ↗

23. patterns —"the suggestive representations"; the typical copies (see on :- ). things in the heavens —the heavenly tabernacle and the things therein. purified with these —with the blood of bulls and goats. heavenly things themselves —the archetypes. Man's sin had introduced an element of disorder into the relations of God and His holy angels in respect to man. The purification removes this element of disorder and changes God's wrath against man in heaven (designed to be the place of God's revealing His grace to men and angels) into a smile of reconciliation. Compare "peace in heaven" ( :- ). "The uncreated heaven of God, though in itself untroubled light, yet needed a purification in so far as the light of love was obscured by the fire of wrath against sinful man" [DELITZSCH in ALFORD]. Contrast Revelation 12:7-10 . Christ's atonement had the effect also of casting Satan out of heaven ( Luke 10:18 ; John 12:31 , compare Hebrews 2:14 ). Christ's body, the true tabernacle (see on Hebrews 2:14- : ; Hebrews 9:11 ), as bearing our imputed sin ( 2 Corinthians 5:21 ), was consecrated ( John 17:17 ; John 17:19 ) and purified by the shedding of His blood to be the meeting place of God and man. sacrifices —The plural is used in expressing the general proposition, though strictly referring to the one sacrifice of Christ once for all. Paul implies that His one sacrifice, by its matchless excellency, is equivalent to the Levitical many sacrifices. It, though but one, is manifold in its effects and applicability to many. return to ' Top of Page ' <a name="verse-24" class="com-number"

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bible-text/heb-9-23

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**본** — "암시적 표현들"; 예표적 사본들(히브리서 9:9 참조). **하늘에 있는 것들** — 하늘의 성막과 그 안의 것들. **이런 것들로 깨끗하게 할 필요가 있었지만** — 수소와 염소의 피로. **하늘에 있는 것들 자체는** — 원형들. 사람의 죄는 사람에 관하여 하나님과 그분의 거룩한 천사들의 관계에 무질서의 요소를 도입했다. 정결은 이 무질서의 요소를 제거하고 하늘(하나님이 사람과 천사들에게 그분의 은혜를 나타내시는 장소로 설계된)에서 사람에 대한 하나님의 진노를 화해의 미소로 바꾼다. "하늘에서의 평화"(누가복음 19:38 이하)와 비교하라. **제물들로** — 복수가 일반 명제를 표현하는 데 사용되었지만, 엄격히는 단번에 드린 그리스도의 하나의 제사를 가리킨다. 바울은 그분의 하나의 제사가 그것의 비길 데 없는 탁월함으로 인해 레위기의 많은 제사들에 동등하다는 것을 암시한다.

원주석

24절 카드 ↗

24. Resumption more fully of the thought, "He entered in once into the holy place," :- . He has in Hebrews 9:13 ; Hebrews 9:14 , expanded the words "by his own blood," Hebrews 9:12 ; and in Hebrews 9:15-23 , he has enlarged on "an High Priest of good things to come." not . . . into . . . holy places made with hands —as was the Holy of Holies in the earthly tabernacle (see on Hebrews 9:11 ). figures —copies "of the true" holiest place, heaven, the original archetype ( Hebrews 9:11- : ). into heaven itself —the immediate presence of the invisible God beyond all the created heavens, through which latter Jesus passed (see on Hebrews 9:11- : ; Hebrews 9:11- : ). now —ever since His ascension in the present economy (compare Hebrews 9:11- : ). to appear —To PRESENT HIMSELF; Greek, "to be made to appear." Mere man may have a vision through a medium, or veil, as Moses had ( Exodus 33:18 ; Exodus 33:20-23 ). Christ alone beholds the Father without a veil, and is His perfect image. Through seeing HIM only can we see the Father. in the presence of God — Greek, " to the face of God." The saints shall hereafter see God's face in Christ ( Revelation 22:4 ): the earnest of which is now given ( Revelation 22:4- : ). Aaron, the Levitical high priest for the people, stood before the ark and only saw the cloud, the symbol of God's glory ( Exodus 28:30 ). for us —in our behalf as our Advocate and Intercessor ( Hebrews 7:25 ; Romans 8:34 ; 1 John 2:1 ). "It is enough that Jesus should show Himself for us to the Father: the sight of Jesus satisfied God in our behalf. He brings before the face of God no offering which has exhausted itself, and, as only sufficing for a time, needs renewal; but He himself is in person, by virtue of the eternal Spirit, that is, the imperishable life of His person, now and for ever freed from death, our eternally present offering before God" [DELITZSCH in ALFORD]. return to ' Top of Page ' <a name="verse-25" class="com-number"

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bible-text/heb-9-24

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히브리서 9:12의 "그분이 한 번 성소에 들어가셨다"는 생각을 더 충분히 재개한다. 그분은 히브리서 9:13-14에서 "그분 자신의 피로"(히브리서 9:12)라는 말을 확장했다; 그리고 히브리서 9:15-23에서 "앞으로 올 좋은 것들의 대제사장"을 확장했다. **손으로 지은 성소에 들어가신 것이 아니라** — 지상 성막의 지성소처럼(히브리서 9:11 참조). **참된 것의 모형** — "참된" 지성소인 하늘의 사본들, 원형(히브리서 9:11 이하). **하늘 그 자체에** — 모든 피조된 하늘들 너머 보이지 않는 하나님의 직접적인 임재, 예수가 통과하신(히브리서 9:11 이하 참조). **이제** — 그분의 승천 이후 지금 현재 경륜에서 항상(히브리서 9:11 이하와 비교). **나타나려고** — 자신을 나타내시려고; 그리스어 원문은 "나타나게 되시려고." 단순한 사람은 모세처럼 매개물이나 베일을 통해 시각을 가질 수 있다(출애굽기 33:18, 20-23). 그리스도만이 베일 없이 아버지를 보시며, 그분의 완전한 형상이시다. 그분을 보는 것을 통해서만 우리가 아버지를 볼 수 있다. **하나님 앞에** — 그리스어 원문은 "하나님의 얼굴에." 성도들은 나중에 그리스도 안에서 하나님의 얼굴을 볼 것이다(요한계시록 22:4). **우리를 위해** — 우리의 변호자와 중보자로서 우리를 대신하여(히브리서 7:25; 로마서 8:34; 요한일서 2:1).

원주석

25절 카드 ↗

25. As in :- , Paul said, it was not into the typical, but the true sanctuary, that Christ is entered; so now he says, that His sacrifice needs not, as the Levitical sacrifices did, to be repeated. Construe, " Nor yet did He enter for this purpose that He may offer Himself often, " that is, " present Himself in the presence of God, as the high priest does (Paul uses the present tense, as the legal service was then existing), year by year, on the day of atonement, entering the Holy of Holies. with —literally, "in." blood of others — not his own, as Christ did. return to ' Top of Page ' <a name="verse-26" class="com-number"

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bible-text/heb-9-25

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히브리서 9:12 이하에서 바울은 그리스도가 예표적인 것이 아닌 참된 성소에 들어가셨다고 말했다; 이제 그분의 제사는 레위기 제사들처럼 반복될 필요가 없다고 한다. **자기 자신을 여러 번 드리려는 것이 아닙니다** — 즉 "그분은 자기 자신을 자주 드리기 위해 들어가신 것이 아니다." 즉 대제사장이 하는 것처럼(바울은 현재 시제를 사용하는데, 율법적 봉사가 당시 존재했기 때문이다) 속죄일에 지성소에 들어가면서 매년 하나님의 면전에 자기 자신을 나타내기 위해. **피를 가지고** — 문자적으로 "안에." **자기 것이 아닌 피를** — 그리스도처럼 자신의 것이 아닌.

원주석

26절 카드 ↗

26. then —in that case. must . . . have suffered —rather as Greek, "It would have been necessary for Him often to suffer." In order to "offer" ( Hebrews 9:25 ), or present Himself often before God in the heavenly holiest place, like the legal high priests making fresh renewals of this high priestly function. He would have had, and would have often to suffer. His oblation of Himself before God was once for all (that is, the bringing in of His blood into the heavenly Holy of Holies), and therefore the preliminary suffering was once for all. since the foundation of the world —The continued sins of men, from their first creation, would entail a continual suffering on earth, and consequent oblation of His blood in the heavenly holiest place, since the foundation of the world, if the one oblation "in the fulness of time" were not sufficient. PHILO [ The Creation of the World, p. 637], shows that the high priest of the Hebrews offered sacrifices for the whole human race. "If there had been greater efficacy in the repetition of the oblation, Christ necessarily would not have been so long promised, but would have been sent immediately after the foundation of the world to suffer, and offer Himself at successive periods" [GROTIUS]. now —as the case is, once —for all; without need of renewal. Rome's fiction of an UNBLOODY sacrifice in the mass, contradicts her assertion that the blood of Christ is present in the wine; and also confutes her assertion that the mass is propitiatory; for, if unbloody, it cannot be propitiatory; for without shedding of blood there is no remission ( Hebrews 9:22 ). Moreover, the expression "once" for all here, and in Hebrews 9:28 ; Hebrews 10:10 ; Hebrews 10:12 , proves the falsity of her view that there is a continually repeated offering of Christ in the Eucharist or mass. The offering of Christ was a thing once done that it might be thought of for ever (compare Note, see on Hebrews 10:12- : ). in the end of the world — Greek, "at the consummation of the ages"; the winding up of all the previous ages from the foundation of the world; to be followed by a new age ( Hebrews 1:1 ; Hebrews 1:2 ). The last age, beyond which no further age is to be expected before Christ's speedy second coming, which is the complement of the first coming; literally, "the ends of the ages"; Matthew 28:20 is literally, "the consummation of the age, " or world (singular; not as here, plural, ages ). Compare "the fulness of times," Matthew 28:20- : . appeared — Greek, "been manifested" on earth ( 1 Timothy 3:16 ; 1 Peter 1:20 ). English Version has confounded three distinct Greek verbs, by translating all alike, Hebrews 9:24 ; Hebrews 9:26 ; Hebrews 9:28 , "appear." But, in Hebrews 9:24 , it is "to present Himself," namely, before God in the heavenly sanctuary; in Hebrews 9:26 , "been manifested" on earth: in Hebrews 9:26- : , "shall be seen" by all, and especially believers. put away —abolish; doing away sin's power as well by delivering men from its guilt and penalty, so that it should be powerless to condemn men, as also from its yoke, so that they shall at last sin no more. sin —singular number; all the sins of men of every age are regarded as one mass laid on Christ. He hath not only droned for all actual sins, but destroyed sin itself. Hebrews 9:26- : , "Behold the Lamb of God that taketh away the sin (not merely the sins: singular, not plural) of the world." by the sacrifice of himself — Greek, "by (through) His own sacrifice"; not by "blood of others " ( Hebrews 9:26- : ). ALFORD loses this contrast in translating, "by His sacrifice." return to ' Top of Page ' <a name="verse-27" class="com-number"

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bible-text/heb-9-26

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**그런 경우에는** — 그 경우에는. **여러 번 고난을 당하셔야 했을 것입니다** — 오히려 그리스어로 "그분이 자주 고난을 당하셔야 했을 것이다." 하늘의 지성소에서 그분의 대제사장 기능을 새롭게 갱신하면서 하나님 앞에 "드리거나"(히브리서 9:25) 자기 자신을 자주 나타내기 위해, 그분은 자주 고난을 당하셔야 했을 것이다. 그분의 헌물(즉 하늘의 지성소에 그분의 피를 들여오는 것)은 단번에 영원히 이루어졌고, 따라서 예비적인 고난도 단번에 영원히 이루어졌다. **세상이 창조된 이래로** — 만약 "충만한 때"의 하나의 헌물이 충분하지 않다면, 첫 창조부터 사람들의 계속된 죄들은 땅에서의 계속적인 고난과 이에 따른 하늘의 지성소에서의 피의 헌물을 수반했을 것이다. **이제** — 사정이 그런즉, **단 한 번** — 영원히; 갱신의 필요 없이. **시대의 끝에** — 그리스어 원문은 "시대들의 완성에서"; 첫 창조부터의 모든 이전 시대들의 끝마무리; 그 뒤를 이어 새로운 시대가 온다(히브리서 1:1-2). **나타나셔서** — 그리스어 원문은 "땅에서 나타나셨다"(디모데전서 3:16; 베드로전서 1:20). **죄를 없애셨습니다** — 폐지하셨다; 죄의 능력을 없애심으로, 사람들을 그것의 죄책과 형벌에서 구해냄으로, 그래서 그것이 사람들을 정죄하는 데 무력하게 될 뿐만 아니라, 그것의 멍에에서도, 그래서 그들이 마침내 더 이상 죄 짓지 않을 것이다. **죄** — 단수; 모든 시대 사람들의 모든 죄들이 그리스도 위에 놓인 하나의 덩어리로 여겨진다.

원주석

27절 카드 ↗

27. as —inasmuch as. it is appointed — Greek, "it is laid up (as our appointed lot)," :- . The word "appointed" (so Hebrew " seth " means) in the case of man, answers to "anointed" in the case of Jesus; therefore "the Christ," that is, the anointed, is the title here given designedly. He is the representative man; and there is a strict correspondence between the history of man and that of the Son of man. The two most solemn facts of our being are here connected with the two most gracious truths of our dispensation, our death and judgment answering in parallelism to Christ's first coming to die for us, and His second coming to consummate our salvation. once —and no more. after this the judgment —namely, at Christ's appearing, to which, in :- , "judgment" in this verse is parallel. Not, "after this comes the heavenly glory." The intermediate state is a state of joyous, or else agonizing and fearful, expectation of "judgment"; after the judgment comes the full and final state of joy, or else woe. return to ' Top of Page ' <a name="verse-28" class="com-number"

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bible-text/heb-9-27

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**사람이 한 번 죽는 것은 정해진 일이며** — 이는 그분의 것으로 임명된 것으로 "놓여 있다"(그리스어). "임명된"이라는 단어(히브리어 "세트"가 그것을 의미하듯이)는 사람의 경우에 예수의 경우의 "기름 부음"에 대응한다; 따라서 "그리스도", 즉 기름 부음 받은 자라는 칭호가 여기서 의도적으로 주어진다. 그분은 대표적인 사람이시다; 그리고 사람의 역사와 인자의 역사 사이에 엄격한 대응이 있다. 우리 존재의 가장 엄숙한 두 가지 사실들이 여기서 우리 경륜의 가장 자비로운 두 가지 진리들과 연결된다, 우리의 죽음과 심판이 우리를 위해 죽으시려는 그리스도의 초림과, 우리의 구원을 완성하시려는 그분의 재림에 대응하는 유사성 안에서. **한 번** — 그 이상 없이. **그 후에는 심판이** — 히브리서 9:28 이하에서 그리스도의 나타나심에서의 "심판"에 평행한다.

원주석

28절 카드 ↗

28. Christ — Greek, "THE Christ"; the representative MAN; representing all men, as the first Adam did. once offered —not "often," Hebrews 9:25 ; just as "men," of whom He is the representative Head, are appointed by God once to die. He did not need to die again and again for each individual, or each successive generation of men, for He represents all men of every age, and therefore needed to die but once for all, so as to exhaust the penalty of death incurred by all. He was offered by the Father, His own "eternal Spirit" ( Hebrews 9:14 ) concurring; as Abraham spared not Isaac, but offered him, the son himself unresistingly submitting to the father's will ( Hebrews 9:14- : ). to bear the sins —referring to Isaiah 53:12 , "He bare the sins of many," namely, on Himself; so "bear" means, Leviticus 24:15 ; Numbers 5:31 ; Numbers 14:34 . The Greek is literally "to bear up" ( Numbers 14:34- : ). "Our sins were laid on Him. When, therefore, He was lifted up on the cross, He bare up our sins along with Him" [BENGEL]. many —not opposed to all, but to few. He, the One, was offered for many; and that once for all (compare Numbers 14:34- : ). look for him — with waiting expectation even unto the end (so the Greek ). It is translated "wait for" in Romans 8:19 ; Romans 8:23 ; 1 Corinthians 1:7 , which see. appear —rather, as Greek, "be seen." No longer in the alien "form of a servant," but in His own proper glory. without sin —apart from, separate from, sin. Not bearing the sin of many on Him as at His first coming (even then there was no sin in Him). That sin has been at His first coming once for all taken away, so as to need no repetition of His sin offering of Himself ( 1 Corinthians 1:7- : ). At His second coming He shall have no more to do with sin. unto salvation —to bring in completed salvation; redeeming then the body which is as yet subject to the bondage of corruption. Hence, in 1 Corinthians 1:7- : he says, "we look for THE SAVIOUR." Note, Christ's prophetical office, as the divine Teacher, was especially exercised during His earthly ministry; His priestly is now from His first to His second coming; His kingly office shall be fully manifested at, and after, His second coming. return to ' Top of Page ' Hebrews Heb 8 Hebrews Heb Hebrews Heb 10 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Hebrews 9". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ hebrews-9.html. 1871-8. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-

Pericope (part_of)

절 (explains)

bible-text/heb-9-28

Source

**그리스도** — 그리스어 원문은 "그 그리스도"; 대표적인 사람; 아담이 그랬던 것처럼 모든 사람을 대표하는. **단 한 번 드려지셨고** — "자주"가 아니라(히브리서 9:25 이하); 딱 그분이 대표적 머리가 되신 "사람들"이 하나님에 의해 한 번 죽도록 임명된 것처럼. 그분은 각 개인이나 연속적인 세대를 위해 거듭거듭 죽을 필요가 없었다, 왜냐하면 그분은 모든 시대의 모든 사람을 대표하시기 때문이다, 따라서 모든 사람을 위해 단 한 번만 죽으심으로 충분하여 모두에게 부과된 사망의 형벌을 탕진하셨다. **많은 사람의 죄를 담당하시려고** — 이사야 53:12, "그가 많은 사람의 죄를 담당하였다"를 언급하는 것으로, 자신 위에; 따라서 "담당하다"는 의미가 있다, 레위기 24:15; 민수기 5:31; 14:34. 그리스어 원문은 문자적으로 "위로 짊어지다"이다. "우리의 죄들이 그분 위에 놓였다. 따라서 그분이 십자가에 달리셨을 때, 그분은 우리의 죄들을 그분과 함께 위로 져 가셨다"(벵엘). **많은 사람** — 소수에 반대되는 것이 아니라 모두에 대응하는 것. 그분, 하나가 많은 사람을 위해 드려지셨고; 그것도 단번에 영원히. **자기를 간절히 기다리는 사람들에게** — 끝까지 기다리는 기대로(그리스어). 로마서 8:19, 23; 고린도전서 1:7에서 "기다리다"로 번역된다. **나타나실 것인데** — 오히려 그리스어로 "보여지실 것이다." 종의 낯선 "형태"가 아니라 그분 자신의 고유한 영광으로. **죄와 상관없이** — 죄를 떠나서, 죄와 분리되어. 초림 때처럼 많은 사람의 죄를 그분 위에 지지 않으시면서(그때도 그분 안에는 죄가 없었다). 그 죄는 그분의 초림 때 단번에 영원히 제거되어 그분의 죄 헌물의 반복이 필요 없다(고린도전서 1:7 이하). 재림 때 그분은 더 이상 죄와 관계가 없으실 것이다. **구원을 위해** — 완성된 구원을 가져오시기 위해; 그때 아직 부패의 종노릇에 종속된 몸을 구속하신다. 따라서 고린도전서 1:7 이하에서 "우리는 구원자를 기다린다"고 한다.

원주석

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