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'Clean' (טָהֵר) in Leviticus 16 The Hebrew verb טָהֵר / taher is used consistently throughout the Hebrew Bible in terms of cleansing or purifying, and so in the context of Leviticus 16 the stated meaning is that by performing the described ritual, the High Priest would have his sins cleansed and he would become pure. This ritual purification was required ...


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χωρὶς ἁμαρτίας means without or apart from [χωρὶςer] sin [ἁμαρτίαςer]. The same phrase is found earlier: For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without (χωρὶς) sin (ἁμαρτίας). (Hebrews 4:15 NASB) Some recent translations may express the idea in 9:28 better: ...


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The first two chapters of this letter includes a dozen or more quotes or references to the Hebrew Bible or other Jewish literature. Verse 5b quotes 2 Samuel 7:14 wherein Nathan tells David that the Lord 'will' raise up his offspring to build a temple and sit on the throne after him, that the Lord 'will' be a father to him and he 'will' be the Lord's son. ...


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Although he was a son, he learned obedience through what he suffered. And being made perfect (τελειωθεὶς), he became the source of eternal salvation to all who obey him, being designated by God a high priest after the order of Melchizedek. (Hebrews 5:8-10 ESV) How this applies to Jesus who was already perfect can be seen in how the word is used ...


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Yes, the Aaronic priesthood was established many centuries after Abram met Melchizedek the priest, according to the timeline of the biblical story. But priesthood is not unique to the religion of YHWH. Many religions, then as now, have priests. The Hebrew Bible also mentions priests of Egypt (e.g. Gen.47:22) and Midian (e.g. Ex.2:16) prior to the ...


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"μετατιθεμένης"(metatithemenes-being changed) is from "metatithemi" passive of an office the mode of conferring which is changed, Hebrews 7:12; 71 τί εἰς τί, to turn one thing into another (τινα εἰς πτηνην φύσιν,(from Thayer's Lexicon) This is Aorist passive; the Law itself has not changed, but the 'object of change'(High Priesthood of Christ) ...


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Heb. 1:8 is a quotation of Psa. 45:7 (v. 8 according to Masoretic verse numbering). In Psa. 45:7, it is written, אָהַבְתָּ צֶּדֶק וַתִּשְׂנָא רֶשַׁע עַל כֵּן מְשָׁחֲךָ אֱלֹהִים אֱלֹהֶיךָ שֶׁמֶן שָׂשׂוֹן מֵחֲבֵרֶךָ The word in question is מֵחֲבֵרֶךָ, which consists of the prepositional -מ prefixed to the word חֲבֵרֶךָ, meaning "your (sg.) ...


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As the OP correctly notes, Hebrews 1:6: ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ. (Westcott and Hort) And again, when he brings the firstborn into the world, he says, “Let all God's angels worship him.” (ESV) is most likely a quote of an LXX version of Deuteronomy 32:43 ...


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Leviticus 16 describes the rites of Yom Kippur (aka "The Day of Atonement"). In the first rite Aaron the high priest bathes in a Miktam making his body clean and dons linen underwear, a linen coat, linen sash and a linen turban. This was the garb of a regular priest, not the high priest. The high priest normally wore more decorative attire and an ephod "for ...


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There is one final usage in Hebrews that helps explain how the author is using the term: 18Pray for us, for we are sure that we have a clear conscience, desiring to act honorably in all things. Hebrews 13:18, ESV From this verse it is clear that the word is being used to describe a concrete difference in the heart of members of the new covenant versus ...


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The Brown-Driver-Briggs lexicon for the word “clean” is to be morally clean or purified.[טָהֵר]. The sense is to be ceremonially clean or pure. The first time the word is used is in Genesis. It provides a good picture of how this works: So Jacob said to his household and to all who were with him, “Get rid of the foreign gods you have with you, and ...


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Hebrews is a great text, and from cover to cover spurs the believer on in their faith. There are many warnings about faith which is not sincere. Here's your passage as sourced from biblehub.com Holiness and Saints Your word 'holiness' from Hebrews 12:14 ἁγιασμόν / hagiasmon is from the root ἅγιος / hagios, which means to be set-apart/holy/different. The ...


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The ESV, NASB, et al aren't wrong per se, since βραχυ can include a reference to time. Thayer's definition: short, small, little of place, a short distance, a little of time, a short time, for a little while Basically the ESV is doing a very slight but extremely justifiable interpretation for this verse. 5 For it was not to ...


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Koulaki Megalo Etymologiko Liddell & Scott, Greek-English Lexicon ὑπό C.WITH ACCUS. II.of subjection, ποιεῖσθαι ὑπὸ σφᾶς id=Thuc., etc. Georg Autenrieth's Homeric Lexicon μένω c. c. acc. & inf., wait “οὐκ ἔμειν᾽ ἐλθεῖν τράπεζαν νυμφίαν” P. 3.16 The word ὑπέμεινεν in the context implies "waiting patiently", or "submitted unto", or "resolved ...


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μὴ ἐγκαταλείποντες τὴν ἐπισυναγωγὴν ἑαυτῶν, καθὼς ἔθος τισίν, not who leave behind the leading ourselves together upon, just as a custom to some, ἀλλὰ παρακαλοῦντες, καὶ τοσούτῳ μᾶλλον ὅσῳ βλέπετε ἐγγίζουσαν τὴν ἡμέραν. rather who call beside, and to so much more as much as you all look at the day approaching. The next clause gives the ...


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I'm new here and hope that it is ok for me to quote the following: Source: http://ichthys.com/mail-crucify%20afresh.htm Hebrews 6:4-6 is another one of those famous (or infamous) passages that is generally misunderstood. The key portion is the participial phrase in verse six anastaurountes heautois ton huion tou theou kai paradeigmatizontes - ...


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In chapters 1 and 2, the writer of Hebrews mounted a rhetorical argument to prove the superiority of the Son, identified in 2:9 as Jesus, over angels. In this short passage the writer assembled 11 quotations and several more allusions to both biblical and apocryphal literature to make his point. Verses 8 and 9 quote the Septuagint (Greek translation) of ...


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From the perspective of those who delivered over Jesus to be crucified, the reason was simple: he was a false Messiah. From the Jewish perspective, false Messiahs who seemed to them to be setting aside the Law of Moses were worthy to die. From the Roman perspective, someone who made themselves out to be a king was a usurper, so it was the duty of the friends ...


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Exegesis Jeremiah 31:34 is part of a prophecy about a "New Covenant" which would one day be instituted between God and Israel. The passage describes the nature of this New Covenant under which they would one day live: “But this is the covenant which I will make with the house of Israel after those days,” declares the Lord, “I will put My law within them ...


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Jacob is correct that the audience is somewhat of a mystery (though we do know quite a bit about them), but incorrect that this leaves us unable to answer your question. The New Covenant believers addressed in Hebrews met in homes (as did every other New Covenant congregation prior to the 3rd century). They met over a meal, sometimes called the "love ...


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Im going to go out on a limb and say no we don't know where the Christians in Hebrews 10:25 had their assemblies. There appears to be no internal or external evidence to suggest this passage implies a particular type or size of meeting. The reason for this answer is that reputable commentaries aren't even on agreement on the matter of who Hebrews was ...


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Question Restatement In Hebrews 4:9, what does the word "σαββατισμὸς, sabbatismos" mean, and what is the methodology to interpret / translate this word? Hebrews 4:9, NASB- So there remains a "Sabbath rest, (σαββατισμὸς)" for the people of God. Issues: Sabbath, is not a Greek expression, but rather a Hebrew one. The word "rest" is not actually in the ...


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A subject (A) in the nominative case plus οὐ δύναται plus infinitive (B) and ἀδύνατον plus a noun (A) in the accusative case plus an infinitive (B) are both correct classical Greek ways of saying "A cannot do B". There is no difference in meaning. See, for example, Smyth §2000 - §2002.



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