KJV: For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.
YLT: for of those beasts whose blood is brought for sin into the holy places through the chief priest -- of these the bodies are burned without the camp.
Darby: for of those beasts whose blood is carried as sacrifices for sin into the holy of holies by the high priest, of these the bodies are burned outside the camp.
ASV: For the bodies of those beasts whose blood is brought into the holy place by the high priest as an offering for sin, are burned without the camp.
Ὧν | Whose |
Parse: Personal / Relative Pronoun, Genitive Neuter Plural Root: ὅς Sense: who, which, what, that. |
|
εἰσφέρεται | is brought |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: εἰσφέρω Sense: to bring into, in or to. |
|
ζῴων | of animals |
Parse: Noun, Genitive Neuter Plural Root: ζῷον Sense: a living being. |
|
αἷμα | blood [as sacrifices] |
Parse: Noun, Nominative Neuter Singular Root: αἷμα Sense: blood. |
|
ἁμαρτίας | sin |
Parse: Noun, Genitive Feminine Singular Root: ἁμαρτία Sense: equivalent to 264. |
|
εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
|
ἅγια | holy places |
Parse: Adjective, Accusative Neuter Plural Root: ἅγιος Sense: most holy thing, a saint. |
|
ἀρχιερέως | high priest |
Parse: Noun, Genitive Masculine Singular Root: ἀρχιερεύς Sense: chief priest, high priest. |
|
τούτων | of those |
Parse: Demonstrative Pronoun, Genitive Neuter Plural Root: οὗτος Sense: this. |
|
σώματα | bodies |
Parse: Noun, Nominative Neuter Plural Root: σῶμα Sense: the body both of men or animals. |
|
κατακαίεται | are burned |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: κατακαίω Sense: to burn up, consume by fire. |
|
ἔξω | outside |
Parse: Preposition Root: ἔξω Sense: without, out of doors. |
|
παρεμβολῆς | camp |
Parse: Noun, Genitive Feminine Singular Root: παρεμβολή Sense: an encampment. |
Greek Commentary for Hebrews 13:11
The antecedent (ζωων zōōn) of ων hōn is here incorporated and attracted into the case of the relative, “the blood of which beasts” and then τουτων toutōn (genitive demonstrative) is added, “of these.” Cf. Leviticus 4:12., Leviticus 4:21; Leviticus 16:27 for the Old Testament ritual in such cases. This is the only example in the lxx or N.T. where ζωων zōōn (animal) is used of a sacrificial victim. See also Exodus 29:14; Exodus 32:26. for burning without the camp. [source]
d The statement that the adherents of the old economy are excluded from the privileges of the new is justified by an illustrative argument drawn from the ceremonies of the Great Day of Atonement. See Hebrews href="/desk/?q=heb+9:7&sr=1">Hebrews 9:7. Of the victims offered on that occasion neither people nor priest were allowed to eat. The blood of the bullock and of one of the goats was carried into the sanctuary and sprinkled upon the mercy-seat, and afterward on the horns of the great altar outside; and the bodies of the slain animals were burned in a clean place outside of the camp or city. [source]
Lit. living creatures. The victims for the Day of Atonement were a bullock and two young goats for sin-offerings, and two rams for burnt-offerings. Only one goat, chosen by lot, was slain; the other served as the scape-goat. Ζῶον animalis not used elsewhere of a sacrificial victim, either in N.T. or lxx. The word in N.T. mostly in Revelation. See on Revelation 1:16; see on Revelation 4:6. [source]
Burning without the camp was also required in the case of victims offered at the consecration of the priests, Exodus 29:14; at the sin-offering for the priest, Leviticus 4:11, Leviticus 4:12; and at the sin-offering for the congregation, Leviticus 4:21. For παρεμβολή campsee on Acts 21:34. [source]
Reverse Greek Commentary Search for Hebrews 13:11
Better, barracks. The main tower had a smaller tower at each corner, the one at the southeastern corner being the largest and overlooking the temple. In this tower were the quarters of the soldiers. The word is derived from the verb παρεμβάλλω , to put in beside, used in military language of distributing auxiliaries among regular troops and, generally, of drawing up in battle-order. Hence the noun means, a body drawn up in battle-array, and passes thence into the meaning of an encampment, soldiers' quarters, barracks. In Hebrews 11:34, it occurs in the earlier sense of an army; and in Hebrews 13:11, Hebrews 13:13; Revelation 20:9, in the sense of an encampment. In grammatical phraseology it signifies a parenthesis, according to its original sense of insertion or interpolation. [source]
Genitive absolute of present middle participle of δυναμαι dunamai with negative μη mē and second aorist active infinitive of γινωσκω ginōskō The certainty (το ασπαλες to asphales). Neuter articular adjective from α a privative and σπαλλω sphallō to make totter or fall. Old word, in the N.T. only in Acts 21:34; Acts 22:30; Acts 25:26; Philemon 3:1; Hebrews 6:19. Into the castle Koiné{[28928]}š word from παρεμβαλλω paremballō to cast in by the side of, to assign soldiers a place, to encamp (see note on Luke 19:43). So παρεμβολη parembolē comes to mean an interpolation, then an army drawn up (Hebrews 11:34), but mainly an encampment (Hebrews 13:11, Hebrews 13:13), frequent in Polybius and lxx. So here barracks of the Roman soldiers in the tower of Antonia as in Acts 21:37; Acts 21:22: Acts 21:24; Acts 23:10, Acts 23:16, Acts 23:32. [source]
Koiné{[28928]}š word from παρεμβαλλω paremballō to cast in by the side of, to assign soldiers a place, to encamp (see note on Luke 19:43). So παρεμβολη parembolē comes to mean an interpolation, then an army drawn up (Hebrews 11:34), but mainly an encampment (Hebrews 13:11, Hebrews 13:13), frequent in Polybius and lxx. So here barracks of the Roman soldiers in the tower of Antonia as in Acts 21:37; Acts 21:22: Acts 21:24; Acts 23:10, Acts 23:16, Acts 23:32. [source]
The heavenly sanctuary. Τὰ ἅγια themost holy place, Hebrews 9:8, Hebrews 9:12, Hebrews 9:25; Hebrews 10:19; Hebrews 13:11. Comp. ἅγια ἀγίων holyof holies, Hebrews 9:3. Ἅγια holyplaces generally, but with special reference to the innermost sanctuary, Hebrews 9:24. [source]
Gate is substituted for camp (Hebrews 13:11), as more appropriate to a city. [source]
The parallel is drawn between the O.T. ritual and the better sacrifice of Jesus already discussed (9:13-10:18). The purpose of Jesus is shown (ινα αγιασηι hina hagiasēi ινα hina and the first aorist active subjunctive of αγιαζω hagiazō to sanctify), the means employed (δια του ιδιου αιματος dia tou idiou haimatos by his own blood), the place of his suffering (επατεν epathen as in Hebrews 5:8) is also given (εχω της πυλης exō tēs pulēs outside the gate, implied in John 19:17) which phrase corresponds to “outside the camp” of Hebrews 13:11. [source]