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Mention is made of the daily (10:11) and of the yearly sacrifices (9:6 ff.; 10:1); of the Covenant Sacrifice (9:18 ff.); and of the sacrifices which were provided for removing the legal impurities which impaired the validity of the Covenant, through contact with death (9:13), or in the common conduct of life, on the Day of Atonement (v. 3; 7:27 ff.; 9:7 f.).

Additional Note on Hebrews 9:9. The idea of suneivdhsi" .

The conception of ‘the conscience’ ( hJ suneivdhsi" ), which is not developed in the O. T. (comp. Ecclus. 10:20; Wisd. 17:11), comes into clear prominence in the N. T. It presents man as his own judge. Man does not stand alone. He has direct knowledge of a law—a law of God—which claims his obedience, and he has direct knowledge also of his own conduct. He cannot then but compare them and give sentence His ‘conscience,’ as the power directing this process, is regarded apart from himself (Rom. 9:1; 2:15). The conscience may be imperfectly disciplined and informed (1 Cor. 10:25 ff.; 8:7 ff.; contrast Acts 23:1; 1 Tim. 3:9; 2 Tim. 1:3; 1 Pet. 3:16, 21). It may again be modified (1 Cor. 8:10, 12), and defiled (Tit. 1:15); and finally it may be seared and become insensible (1 Tim. 4:2). The man is responsible for the character which it assumes.

The distribution of the word in the Books of the N. T. is interesting. It is not found in the Gospels (notice the occurrence in some copies in [John] John 8:9). It occurs in Acts, the central group of St Paul's Epistles (1, 2 Cor., Rom.), the Pastoral Epistles (1, 2 Tim., Tit.), the Epistle to the Hebrews and 1 Peter.

The simplest use is that for direct, personal, knowledge with the gen. of the object (1 Cor. 8:7 eijdwvlou , 1 Pet. 2:19 qeou' , Heb. 10:2 aJmartiw'n ), corresponding to suneidevnai ti (1 Cor. 4:4).

The absolute use of the word presents various functions which the conscience fulfils. It is a witness (2 Cor. 1:12; Rom. 2:15); a judge (2 Cor. 4:2; 5:11); a motive (1 Pet. 2:19 dia; s. ; 1 Cor. 10:25 ff. dia; th;n s. ; Rom. 13:5). It is turned to God (Acts 23:1 tw'/ qew'/ ; 24:16 pro;" to;n qeovn ); and it becomes an object of consideration to men (1 Cor. 10:28 f.).

In one passage it is placed in a most significant relation with ‘the heart’ and ‘faith’ (1 Tim. 1:5). The end of the Apostolic charge is love ‘out of a pure heart, and a good conscience, and faith unfeigned.’ Purity of personal character, rectitude of moral judgment, sincerity of trust in the unseen, form the triple foundation of active Christian work.

For the manifold description of the conscience see Heb. 10:22 note; and for references to general discussions see Thayer-Grimm, s.v. Nowhere have the claims of conscience been more nobly set out than in the writings of Mencius: Legge's Chinese Classics ii, Prolegg. 61 ff.

Additional Note on Hebrews 9:12. On the use of the term ‘Blood’ in the Epistle.

I have endeavoured to shew elsewhere (Addit. Note on 1 John 1:7) that the Scriptural idea of Blood is essentially an idea of life and not of death. This idea is widely spread among primitive races, and finds a striking illustration in the familiar passage of the Odyssey, where the ghosts of the


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