The Meaning of Hebrews 9:22 Explained

Hebrews 9:22

KJV: And almost all things are by the law purged with blood; and without shedding of blood is no remission.

YLT: and with blood almost all things are purified according to the law, and apart from blood-shedding forgiveness doth not come.

Darby: and almost all things are purified with blood according to the law, and without blood-shedding there is no remission.

ASV: And according to the law, I may almost say, all things are cleansed with blood, and apart from shedding of blood there is no remission.

KJV Reverse Interlinear

And  almost  all things  are  by  the law  purged  with  blood;  and  without  shedding of blood  is  no  remission. 

What does Hebrews 9:22 Mean?

Verse Meaning

The exception to which the writer alluded was God"s provision for the poor in Israel. He allowed them to bring a flour offering in place of an animal if they could not afford two doves ( Leviticus 5:11; cf. Numbers 16:46; Numbers 31:22-23; Numbers 31:50). As a principle, God required the shedding of blood (death) for forgiveness under the Mosaic Law. The Israelites saw this most clearly on the Day of Atonement, but every animal sacrifice reminded them of it. The principle expressed is true of the New Covenant as well. Blood (death) is essential for decisive purgation.

Context Summary

Hebrews 9:21-28 - The One Sacrifice That Puts Away Sin
Here are the three appearances of Christ: (1) He appeared once, at the ridge or meeting-place of the ages-where the first Covenant and the second met-to put away the sin of the race; and He has done this for each of us. We are called on to believe this and to enter upon our inheritance without questioning or trying to feel it. Men are told clearly that God will not impute their transgressions unto them, unless they place themselves out of the at-one-ment by the deliberate repudiation of Christ. The one question for us all is not sin, but our attitude toward Christ, the Sin-Bearer. See 2 Corinthians 5:19.
(2.) He appears in heaven for us, as our Intercessor and Mediator, presenting our prayers mingled with the rich incense of His merit, and acting as the ground of our beseechings, Revelation 8:3. (3) He will appear the second time. There will be no sin-bearing then. His appearance will be "apart from sin." But then, salvation will be perfected, because creation itself will share in the liberty and glory of the sons of God, Romans 8:21. [source]

Chapter Summary: Hebrews 9

1  The description of the rites and sacrifices of the law;
11  which are far inferior to the dignity and perfection of the sacrifice of Christ

Greek Commentary for Hebrews 9:22

I may almost say [σχεδον]
Old adverb, only three times in the N.T., here, Acts 13:44; Acts 19:26. Here it qualifies the entire clause, not just παντα — panta With blood In blood. There were exceptions (Exodus 19:10; Exodus 32:30.; Leviticus 5:11.; Leviticus 15:5; Numbers 16:46.; Numbers 31:23., etc.). Apart from shedding of blood A double compound first found here (coined by the writer) and later in ecclesiastical writers “Pouring out of blood.” The author seems to have in mind Christ‘s words in Matthew 26:28: “This is my blood of the covenant which is shed for many for the forgiveness of sins.” The blood is the vital principle and is efficacious as an atonement. The blood of Christ sets aside all other plans for pardon. [source]
[]
d The historical facts are summed up, emphasizing one point - cleansing by blood. [source]
Almost all things [σχεδον - πάντα]
The A.V. is wrong. Σξεδὸν almostor nearly is prefixed to the entire clause, and applies to both its members. Rend. “and I may almost say, it is in blood,” etc. Almost provides for such exceptions as Exodus 19:10; Exodus 32:30-32; Exodus 5:11-13; Leviticus 15:5; Leviticus 16:26-28; Leviticus 22:6; Numbers 16:46-48; Numbers 31:23, Numbers 31:24; Psalm href="/desk/?q=ps+32:1&sr=1">Psalm 32:1, Psalm 32:2. [source]
And without shedding of blood is no remission [καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις]
This sentence also is covered by “I may almost say.” It does not state that without shedding of blood there is no remission of sins, which “would be in conflict with the history and literature of the Old Testament.” See exceptions above. Ἁιματεκχυσία sheddingof blood, N.T.oolxx, oClass. Οὐ γίνεται ἄφεσις , lit. remission does not take place or ensue. For ἄφεσις see on James 5:15; most frequent in Luke and Acts. In Hebrews only here and Hebrews 10:18. Commonly with a genitive, in the phrase remission of sins: but sometimes absolutely as here, Mark 3:29; Luke 4:18. [source]

Reverse Greek Commentary Search for Hebrews 9:22

Acts 13:44 Almost [σχεδον]
Old word, but in N.T. only here, Acts 19:26; Hebrews 9:22. Was gathered together (συνηχτη — sunēchthē). First aorist (effective) passive indicative of συναγω — sunagō old and common verb. The “whole city” could hardly all gather in the synagogue. Perhaps Paul spoke in the synagogue and Barnabas to the overflow outside (see Acts 13:46). It was an eager and earnest gathering “to hear (ακουσαι — akousai first aorist active infinitive of purpose) the word of God” and a great opportunity for Paul and Barnabas. The Codex Bezae has it “to hear Paul.” It was the new preacher (Paul) that drew the big crowd. It was a crowd such as will later hang on the words of John Wesley and George Whitfield when they preach Jesus Christ. [source]
1 John 1:7 Of Jesus Christ His Son []
Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER-
-DIVIDER-
1. The Revelation of the Divine Being by a special title. -DIVIDER-
-DIVIDER-
2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER-
-DIVIDER-
The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER-
-DIVIDER-
In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER-
-DIVIDER-
-DIVIDER-
Actual Names Used. -DIVIDER-
-DIVIDER-
(I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER-
-DIVIDER-
1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER-
-DIVIDER-
2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER-
-DIVIDER-
-DIVIDER-
The constituents of the compressed phrase are all used separately by John. -DIVIDER-
-DIVIDER-
(1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER-
-DIVIDER-
(2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER-
-DIVIDER-
(3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER-
-DIVIDER-
In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER-
-DIVIDER-
On 1 John 4:2, see note. -DIVIDER-
-DIVIDER-
(4.) The Son. 1 John 2:22, 1 John 2:23, 1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER-
-DIVIDER-
(5.) The Son of God. 1 John 3:8; 1 John 5:10, 1 John 5:12, 1 John 5:13, 1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER-
-DIVIDER-
(6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER-
-DIVIDER-
(7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER-
-DIVIDER-
The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER-
-DIVIDER-
Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER-
-DIVIDER-
-DIVIDER-
The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]

1 John 1:7 Cleanseth [καθαρίζει]
See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood. [source]

What do the individual words in Hebrews 9:22 mean?

And almost with blood all things are purified according to the law apart from blood-shedding not there is forgiveness
καὶ σχεδὸν ἐν αἵματι πάντα καθαρίζεται κατὰ τὸν νόμον χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις

σχεδὸν  almost 
Parse: Adverb
Root: σχεδόν  
Sense: near, hard by.
αἵματι  blood 
Parse: Noun, Dative Neuter Singular
Root: αἷμα  
Sense: blood.
πάντα  all  things 
Parse: Adjective, Nominative Neuter Plural
Root: πᾶς  
Sense: individually.
καθαρίζεται  are  purified 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: καθαρίζω 
Sense: to make clean, cleanse.
κατὰ  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
νόμον  law 
Parse: Noun, Accusative Masculine Singular
Root: νόμος  
Sense: anything established, anything received by usage, a custom, a law, a command.
χωρὶς  apart  from 
Parse: Preposition
Root: χωρίς  
Sense: separate, apart.
αἱματεκχυσίας  blood-shedding 
Parse: Noun, Genitive Feminine Singular
Root: αἱματεκχυσία  
Sense: shedding of blood.
γίνεται  there  is 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.
ἄφεσις  forgiveness 
Parse: Noun, Nominative Feminine Singular
Root: ἄφεσις  
Sense: release from bondage or imprisonment.