received a power of life. pavnta to;n laovn ] all the people: not of course literally (every individual of the people) but representatively. All were present, and the act of sprinkling was directed to all.
For ejravntisen see Heb. 9:13 note. 9:20. tou'to to; ai|ma t. d. ] The words in Ex. 24:8 are jIdou; (so Heb.) to; ai|ma th'" diaqhvkh" h|" dievqeto Kuvrio" pro;" uJma'" peri; pavntwn tw'n lovgwn touvtwn . It is possible that the corresponding phrase at the institution of the New Covenant (Matt. 26:28) may have influenced the quotation.
The force of the words is: This Blood shed, offered, sprinkled upon you, shews the validity and the power of the purpose of God. So Primasius: ac si diceret: Haec est confirmatio hujus testamenti quod mandavit ad vos Deus.
ejnet. pro;" uJma'"
]
commanded to youward
,... Vulg.
mandavit ad vos
, to be brought to you; you were the people to whom the Lord looked in the commandments which He gave me. The full construction appears in Ecclus. 45:3
ejneteivlato aujtw'/
[
Mwusei'
]
pro;" lao;n aujtou'
. Yet comp. Acts 3:25
diaq. h|" oJ qeo;" dievqeto pro;" tou;" patevra"
....
The sprinkling of the Tabernacle and its vessels took place at a later time. They were not yet made when the Sacrifice of the Covenant was offered. Moreover it is not recorded in the Pentateuch that the Tabernacle was sprinkled with blood, though it and all that was therein was anointed with oil (Ex. 40:9; comp. Philo, Vit. Mos. iii. § 18; 2.158 M.). But Josephus, like the writer of the Epistle, regards the Tabernacle as having been consecrated with blood: thvn te skhnhvn, kai; ta; peri; aujth;n skeuvh ejlaivw/ te proqumiwmevnw/ kaqw;" ei\pon kai; tw'/ ai{mati tw'n tauvrwn kai; kriw'n sfagevntwn kaqj eJkavsthn hJmevran eJno;" kata; gevno" [ ejqeravpeue ] ( Antt. 3.8, 6).
Heb. 9:21.
kaiv
...
dev
...]
And the tabernacle also
.... Vulg.
Etiam
(
tabernaculum
). The combination is found here only in the Epistle. It occurs in the Epistles of St Paul, Rom. 11:23
kajkei'noi dev
; 1 Tim. 3:10
kai; ou|toi dev
; 2 Tim. 3:12
kai; pavnte" dev
. Comp. 1 John 1:3 note.
tw'/ ai{mati
]
with the blood.
The definite form (contrast Heb. 9:22
ejn ai{mati
, 12:24
ai{mati rJantismou'
) is used to bring out the thought that this was not the ordinary blood of purification, but the blood of the covenant, the blood of inauguration.
9:22. kai; sc. ejn ai{m. p. ] The position of scedovn , separated from pavnta by ejn ai{mati , shews that it qualifies the whole of the following clause: And, I may almost say, it is in blood all things ... The position of ejn ai{m. is significant. Blood was the characteristic mean for cleansing, though fire and water were also used. It is the power of a pure life which purifies. Under this aspect the Blood becomes, as it were, the enveloping medium in which ( ejn ), and not simply the means or instrument through or by which, the complete purification is effected.
The main reference is naturally to the service of the Day of Atonement. The word
scedovn
occurs again in the N.T. in Acts 13:44; 19:26. It is found in the LXX. only in 2 Mace. 5:2.
pavnta
]
all things
, things and men alike. The reference is probably to the dress of the priests, the attendants of the Temple, the offerers of sacrifice.
kata; to;n novmon
] according to the law which was itself thus inaugurated