KJV: And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.
YLT: and over it cherubim of the glory, overshadowing the mercy-seat, concerning which we are not now to speak particularly.
Darby: and above over it the cherubim of glory shadowing the mercy-seat; concerning which it is not now the time to speak in detail.
ASV: and above it cherubim of glory overshadowing the mercy-seat; of which things we cannot now speak severally.
| ὑπεράνω | Above |
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Parse: Preposition Root: ὑπεράνω Sense: above. |
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| Χερουβὶν | [were the] cherubim |
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Parse: Noun, Nominative Neuter Plural Root: Χερούβ Sense: cherubim, two golden figures of living creatures with two wings; they were fastened to the lid of the ark of the covenant in the holy of holies (both at the sacred tabernacle and of Solomon’s temple) in such a manner that their faces were turned towards each other and down towards the lid, which they overshadowed with their expanded wings. |
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| δόξης | of glory |
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Parse: Noun, Genitive Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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| κατασκιάζοντα | overshadowing |
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Parse: Verb, Present Participle Active, Nominative Neuter Plural Root: κατασκιάζω Sense: to overshadow, cover with shade. |
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| ἱλαστήριον | mercy seat |
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Parse: Noun, Accusative Neuter Singular Root: ἱλαστήριον Sense: relating to an appeasing or expiating, having placating or expiating force, expiatory; a means of appeasing or expiating, a propitiation. |
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| περὶ | concerning |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| ἔστιν | it is |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| νῦν | now [the time] |
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Parse: Adverb Root: νῦν Sense: at this time, the present, now. |
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| λέγειν | to speak |
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Parse: Verb, Present Infinitive Active Root: λέγω Sense: to say, to speak. |
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| μέρος | detail |
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Parse: Noun, Accusative Neuter Singular Root: μέρος Sense: a part. |
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Greek Commentary for Hebrews 9:5
Up above, in local sense as in Ephesians 4:10, with ablative case αυτης autēs (it, the ark). Cherubim of glory Hebrew word (dual form), two in number, made of gold (Exodus 25:18-22). They are called ζωα zōa (living creatures) in the lxx (Isaiah 6:2f.; Ezek 1:5-10; 10:5-20). Overshadowing Present active participle of κατασκιαζω kataskiazō old verb to shadow down on, cover with shade, only here in the N.T. The mercy seat The pinions of the Cherubim spread over the rectangular gold slab on top of the ark termed the mercy seat. Here the adjective ιλαστηριος hilastērios has to mean mercy seat, the place, not the propitiatory gift or propitiation, as in Romans 3:25 (Deissmann, Bible Studies, pp. 124-35). Severally In detail, distributive use of κατα kata with μερος meros (part). [source]
Setting forth or exhibiting the divine glory. The word signifies living creatures, and they are described as ζῶα . Hence usually with the neuter article τὰ . See Isaiah 6:2, Isaiah 6:3; Ezekiel 1:5-10; 10:5-20, and comp. Revelation 4:6-8. Nothing could be more infelicitous than the A.V. rendering of ζῶα beastsShadowing the mercy-seat ( κατασκιάζοντα τὸ ἱλαστήριον ) Κατασκιάζειν , N.T.oolxx, occasionally in Class. Throwing their shadow down upon the mercy-seat. For, ἱλασρήριον , see on Romans 3:25. Used in lxx to translate כַּפֹרֶט, the place of covering sin, the throne of mercy above the ark. [source]
In detail; his main point being the twofold division of the tabernacle. The phrase N.T.oNote the completeness of the list of articles of furniture in the tabernacle, even to the inclusion of things which had no connection with worship; also the emphasis on the costliness of the articles - gold. The writer will say all that can be said for this transitory, shadowy tabernacle; but all that he can say about the costliness of the apparatus only emphasizes the inferior and unspiritual character of the worship. The vessels are superior to the service. [source]
Κατασκιάζειν , N.T.oolxx, occasionally in Class. Throwing their shadow down upon the mercy-seat. For, ἱλασρήριον , see on Romans 3:25. Used in lxx to translate כַּפֹרֶט, the place of covering sin, the throne of mercy above the ark. [source]
Reverse Greek Commentary Search for Hebrews 9:5
First aorist (ingressive) active imperative, Give me your attention now. The God of glory (ο τεος της δοχης Ho theos tēs doxēs). The God characterized by glory (genitive case, genus or kind) as seen in the Shekinah, the visible radiance of God. Jesus is also called “the Glory”=the Shekinah in James 2:1. Cf. Exodus 25:22; Exodus 40:34; Leviticus 9:6; Hebrews 9:5. By these words Stephen refutes the charge of blasphemy against God in Acts 6:11. Appeared First aorist passive indicative of οραω horaō See Luke 23:43. Before there was temple or tabernacle and away over in Mesopotamia (Ur of the Chaldees, Genesis 11:31), even before (prin ē with the infinitive) he dwelt in Haran (Charran or Carrae not far from Edessa, where Crassus met death after his defeat by the Parthians b.c. 53). [source]
The God characterized by glory (genitive case, genus or kind) as seen in the Shekinah, the visible radiance of God. Jesus is also called “the Glory”=the Shekinah in James 2:1. Cf. Exodus 25:22; Exodus 40:34; Leviticus 9:6; Hebrews 9:5. By these words Stephen refutes the charge of blasphemy against God in Acts 6:11. [source]
This word is most important, since it is the key to the conception of Christ's atoning work. In the New Testament it occurs only here and Hebrews 9:5; and must be studied in connection with the following kindred words: ἱλάσκομαι which occurs in the New Testament only Luke 18:13, God be merciful, and Hebrews 2:17, to make reconciliation. Ἱλασμός twice, 1 John 2:2; 1 John 4:10; in both cases rendered propitiation. The compound ἐξιλάσκομαι , which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge, cleanse, reconcile, make atonement. Septuagint usage. These words mostly represent the Hebrew verb kaphar to cover or conceal, and its derivatives. With only seven exceptions, out of about sixty or seventy passages in the Old Testament, where the Hebrew is translated by atone or atonement, the Septuagint employs some part or derivative of ἱλάσκομαι or ἐξιλάσκομαι or Ἱλασμός or ἐξιλασμός is the usual Septuagint translation for kippurim covering for sin, A.V., atonement. Thus sin-offerings of atonement; day of atonement; ram of the atonement. See Exodus 29:36; Exodus 30:10; Leviticus 23:27; Numbers 5:8, etc. They are also used for chattath sin-offering, Ezekiel 44:27; Ezekiel 45:19; and for selichah forgiveness. Psalm 129:4; Daniel 9:9. -DIVIDER- -DIVIDER- These words are always used absolutely, without anything to mark the offense or the person propitiated. -DIVIDER- -DIVIDER- Ἱλάσκομαι , which is comparatively rare, occurs as a translation of kipher to cover sin, Psalm 65:3; Psalm 78:38; Psalm 79:9; A.V., purge away, forgive, pardon. Of salach to bear away as a burden, 2 Kings 5:18; Psalm 25:11: A.V., forgive, pardon. It is used with the accusative (direct objective) case, marking the sin, or with the dative (indirect objective), as be conciliated to our sins. -DIVIDER- -DIVIDER- Ἑξιλάσκομαι mostly represents kipher to cover, and is more common than the simple verb. Thus, purge the altar, Ezekiel 43:26; cleanse the sanctuary, Ezekiel 45:20; reconcile the house, Daniel 9:24. It is found with the accusative case of that which is cleansed; with the preposition περί concerningas “for your sin,” Exodus 32:30; with the preposition ὑπέρ onbehalf of A.V., for, Ezekiel 45:17; absolutely, to make an atonement, Leviticus 16:17; with the preposition ἀπό fromas “cleansed from the blood,” Numbers 35:33. There are but two instances of the accusative of the person propitiated: appease him, Genesis 32:20; pray before (propitiate) the Lord, Zechariah 7:2. -DIVIDER- -DIVIDER- Ἱλαστηριον , A.V., propitiation, is almost always used in the Old Testament of the mercy-seat or golden cover of the ark, and this is its meaning in Hebrews 9:5, the only other passage of the New Testament in which it is found. In Ezekiel 43:14, Ezekiel 43:17, Ezekiel 43:20, it means a ledge round a large altar, and is rendered settle in A.V.; Rev., ledge, in margin. -DIVIDER- -DIVIDER- This term has been unduly pressed into the sense of explanatory sacrifice. In the case of the kindred verbs, the dominant Old-Testament sense is not propitiation in the sense of something offered to placate or appease anger; but atonement or reconciliation, through the covering, and so getting rid of the sin which stands between God and man. The thrust of the idea is upon the sin or uncleanness, not upon the offended party. Hence the frequent interchange with ἀγιάζω tosanctify, and καθαρίζω tocleanse. See Ezekiel 43:26, where ἐξιλάσονται shallpurge, and καθαριοῦσιν shallpurify, are used coordinately. See also Exodus 30:10, of the altar of incense: “Aaron shall make an atonement ( ἐξιλάσεται ) upon the horns of it - with the blood of the sin-offering of atonement ” ( καθαρισμοῦ purification). Compare Leviticus 16:20. The Hebrew terms are also used coordinately. -DIVIDER- -DIVIDER- Our translators frequently render the verb kaphar by reconcile, Leviticus 6:30; Leviticus 16:20; Ezekiel 45:20. In Leviticus 8:15, Moses put blood upon the horns of the altar and cleansed ( ἐκαθάρισε ) the altar, and sanctified ( ἡγίασεν ) it, to make reconciliation ( τοῦ ἐξιλάσασθαι ) upon it. Compare Ezekiel 45:15, Ezekiel 45:17; Daniel 9:24. -DIVIDER- -DIVIDER- The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an altar or to the walls of a house (Leviticus 14:48-53), this idea could have no force, because these inanimate things, though ceremonially unclean, could have no sin to be expiated. Moses, when he went up to make atonement for the idolatry at Sinai, offered no sacrifice, but only intercession. See also the case of Korah, Numbers 16:46; the cleansing of leprosy and of mothers after childbirth, Leviticus href="/desk/?q=le+12:7&sr=1">John 3:14-17; Leviticus 15:30; the reformation of Josiah, Ezra href="/desk/?q=ezr+10:1-15&sr=1">Ezra 10:1-15; the offering of the Israelite army after the defeat of Midian. They brought bracelets, rings, etc., to make an atonement ( ἐξιλάσασθαι ) before the Lord; not expiatory, but a memorial, Numbers 31:50-54. The Passover was in no sense expiatory; but Paul says, “Christ our Passover was sacrificed for us; therefore purge out ( ἐκκαθάρατε ) the old leaven. Let us keep the feast with sincerity and truth;” 1 Corinthians 5:7, 1 Corinthians 5:8. -DIVIDER- -DIVIDER- In the Old Testament the idea of sacrifice as in itself a propitiation continually recedes before that of the personal character lying back of sacrifice, and which alone gives virtue to it. See 1 Samuel 15:22; Psalm 40:6-10; Psalm 50:8-14, Psalm 50:23; Psalm 51:16, Psalm 51:17; Isaiah 1:11-18; Jeremiah 7:21-23; Amos 5:21-24; Micah 6:6-8. This idea does not recede in the Old Testament to be reemphasized in the New. On the contrary, the New Testament emphasizes the recession, and lays the stress upon the cleansing and life-giving effect of the sacrifice of Christ. See John 1:29; Colossians 1:20-22; Hebrews 9:14; Hebrews 10:19-21; 1 Peter 2:24; 1 John 1:7; 1 John 4:10-13. -DIVIDER- -DIVIDER- The true meaning of the offering of Christ concentrates, therefore, not upon divine justice, but upon human character; not upon the remission of penalty for a consideration, but upon the deliverance from penalty through moral transformation; not upon satisfying divine justice, but upon bringing estranged man into harmony with God. As Canon Westcott remarks: “The scripture conception of ἱλάσκεσθαι is not that of appeasing one who is angry with a personal feeling against the offender, but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship” (Commentary on St. John's Epistles, p. 85). -DIVIDER- -DIVIDER- In the light of this conception we are brought back to that rendering of ἱλαστήριον which prevails in the Septuagint, and which it has in the only other New-Testament passage where it occurs (Hebrews 9:5) - mercy-seat; a rendering, maintained by a large number of the earlier expositors, and by some of the ablest of the moderns. That it is the sole instance of its occurrence in this sense is a fact which has its parallel in the terms Passover, Door, Rock, Amen, Day-spring, and others, applied to Christ. To say that the metaphor is awkward counts for nothing in the light of other metaphors of Paul. To say that the concealment of the ark is inconsistent with set forth is to adduce the strongest argument in favor of this rendering. The contrast with set forth falls in perfectly with the general conception. That mercy-seat which was veiled, and which the Jew could approach only once a fear, and then through the medium of the High-Priest, is now brought out where all can draw nigh and experience its reconciling power (Hebrews 10:19, Hebrews 10:22; compare Hebrews 9:8). “The word became flesh and dwelt among us. We beheld His glory. We saw and handled” (John 1:14; 1 John 1:1-3). The mercy-seat was the meetingplace of God and man (Exodus 25:17-22; Leviticus 16:2; Numbers 7:89); the place of mediation and manifestation. Through Christ, the antitype of the mercy-seat, the Mediator, man has access to the Father (Ephesians 2:18). As the golden surface covered the tables of the law, so Christ stands over the law, vindicating it as holy and just and good, and therewith vindicating the divine claim to obedience and holiness. As the blood was annually sprinkled on the golden cover by the High-Priest, so Christ is set forth “in His blood,” not shed to appease God's wrath, to satisfy God's justice, nor to compensate for man's disobedience, but as the highest expression of divine love for man, taking common part with humanity even unto death, that it might reconcile it through faith and self-surrender to God.Through faithConnect with propitiation (mercy-seat). The sacrifice of Christ becomes effective through the faith which appropriates it. Reconciliation implies two parties. “No propitiation reaches the mark that does not on its way, reconcile or bring into faith, the subject for whom it is made. There is no God-welcome prepared which does not open the guilty heart to welcome God” (Bushnell).In His bloodConstrue with set forth, and render as Rev., by His blood; i.e., in that He caused Him to shed His blood.To declare His righteousness ( εἱς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ )Lit., for a shewing, etc. Rev., to shew. For practical proof or demonstration. Not, as so often explained, to shew God's righteous indignation against sin by wreaking its penalty on the innocent Christ. The shewing of the cross is primarily the shewing of God's love and yearning to be at one with man (Leviticus 12:7). The righteousness of God here is not His “judicial” or “punitive” righteousness, but His righteous character, revealing its antagonism to sin in its effort to save man from his sin, and put forward as a ground of mercy, not as an obstacle to mercy.For the remission of sins that are past ( διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων )Rev., correctly, because of the passing over of the sins done aforetime. Passing over, praetermission, differs from remission ( ἄφεσις ). In remission guilt and punishment are sent away; in praetermission they are wholly or partially undealt with. Compare Acts 14:16; Acts 17:30. Ἁμάρτημα sinis the separate and particular deed of disobedience, while ἁμαρτία includes sin in the abstract - sin regarded as sinfulness. Sins done aforetime are the collective sins of the world before Christ.Through the forbearance of God ( ἐν τῇ ἀνοχῇ τοῦ Θεοῦ )Rev., in the forbearance. Construe with the passing by. The word ἀνοχή forbearancefrom ἀνέχω tohold up, occurs in the New Testament only here and Romans 2:4. It is not found in the Septuagint proper, and is not frequent in classical Greek, where it is used of a holding back or stopping of hostilities; a truce; in later Greek, a permission. The passage has given much trouble to expositors, largely, I think, through their insisting on the sense of forbearance with reference to sins - the toleration or refraining from punishment of sins done aforetime. But it is a fair construction of the term to apply it, in its primary sense of holding back, to the divine method of dealing with sin. It cannot be said that God passed over the sins of the world before Christ without penalty, for that is plainly contradicted by Romans 1:18-32; but He did pass them over in the sense that He did not apply, but held back the redeeming agency of God manifest in the flesh until the “fullness of time.” The sacrifices were a homage rendered to God's righteousness, but they did not touch sin with the power and depth which attached to Christ's sacrifice. No demonstration of God's righteousness and consequent hatred of sin, could be given equal to that of the life and death of Jesus. Hence Paul, as I take it, says: God set forth Christ as the world's mercy-seat, for the showing forth of His righteousness, because previously He had given no such manifestation of His righteousness, but had held it back, passing over, with the temporary institution of sacrifices, the sin at the roots of which He finally struck in the sacrifice of Christ. -DIVIDER- -DIVIDER- [source]
Μέρος partis never used adverbially in the Gospels, Acts, and Revelation. In the Epistles it is rarely used in any other way. The only exceptions are 2 Corinthians 3:10; 2 Corinthians 9:3; Ephesians 4:9, Ephesians 4:16. Paul employs it in several combinations. With ἀπό from(1 Corinthians 1:14; 1 Corinthians 2:5), and ἐκ outof (1 Corinthians 12:27; 1 Corinthians 13:9, 1 Corinthians 13:10, 1 Corinthians 13:12), in which a thing is conceived as looked at from the part, either ( ἀπὸ ) as a simple point of view, or ( ἐκ ) as a standard according to which the whole is estimated. Thus 1 Corinthians 12:27, “members ἐκ μέρους severallyi.e., members from a part of the whole point of view. Also with ἐν inas Colossians 2:16, with respect to, literally, in the matter of. With ἀνά upthe idea being of a series or column of parts reckoned upward, part by part. Μέρος τι withregard to some part, partly, occurs 1 Corinthians 11:18; and κατὰ μέρος , reckoning part by part downward; according to part, particularly, Hebrews 9:5. Construe here with hath happened: has partially befallen. Not partial hardening, but hardening extending over a part. -DIVIDER- -DIVIDER- [source]
The visible, luminous appearance of the divine presence was called by the Israelites the glory of Jahveh, or, in rabbinical phrase, the Shekinah. See Exodus 24:16; Exodus 40:34, Exodus 40:35; Ezekiel 1:28; Hebrews 9:5. Not the final glory of God's kingdom; for this belongs to the Gentiles as well as to the Jews. [source]
“Wise in yourselves.” Some MSS. read παρ εαυτοις par' heautois (by yourselves). Negative purpose here Late word from πωροω pōroō (Romans 11:7). Occurs in Hippocrates as a medical term, only here in N.T. save Mark 3:5; Ephesians 4:18. It means obtuseness of intellectual discernment, mental dulness. In part Goes with the verb γεγονεν gegonen (has happened in part). For απο μερους apo merous see note on 2 Corinthians 1:14; 2 Corinthians 2:5; Romans 15:24; for ανα μερος ana meros see note on 1 Corinthians 14:27; for εκ μερους ek merous see note on 1 Corinthians 12:27; 1 Corinthians 13:9; for κατα μερος kata meros see note on Hebrews 9:5; for μερος τι meros ti (adverbial accusative) partly see note on 1 Corinthians 11:18. Paul refuses to believe that no more Jews will be saved. Until the fulness of the Gentiles be come in (αχρι ου το πληρωμα των ετνων εισελτηι achri hou to plērōma tōn ethnōn eiselthēi). Temporal clause with αχρι ου achri hou (until which time) and the second aorist active subjunctive of εισερχομαι eiserchomai to come in (Matthew 7:13, Matthew 7:21). For fulness of the Gentiles (το πληρωμα των ετνων to plērōma tōn ethnōn) see Romans 11:12, the complement of the Gentiles. [source]
Goes with the verb γεγονεν gegonen (has happened in part). For απο μερους apo merous see note on 2 Corinthians 1:14; 2 Corinthians 2:5; Romans 15:24; for ανα μερος ana meros see note on 1 Corinthians 14:27; for εκ μερους ek merous see note on 1 Corinthians 12:27; 1 Corinthians 13:9; for κατα μερος kata meros see note on Hebrews 9:5; for μερος τι meros ti (adverbial accusative) partly see note on 1 Corinthians 11:18. Paul refuses to believe that no more Jews will be saved. Until the fulness of the Gentiles be come in (αχρι ου το πληρωμα των ετνων εισελτηι achri hou to plērōma tōn ethnōn eiselthēi). Temporal clause with αχρι ου achri hou (until which time) and the second aorist active subjunctive of εισερχομαι eiserchomai to come in (Matthew 7:13, Matthew 7:21). For fulness of the Gentiles (το πληρωμα των ετνων to plērōma tōn ethnōn) see Romans 11:12, the complement of the Gentiles. [source]
The only other N.T. example of this word is in Hebrews 9:5 where we have the “cherubim overshadowing the mercy seat” In Hebrews the adjective is used as a substantive or as “the propitiatory place” But that idea does not suit here. Deissmann (Bible Studies, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning “a votive offering” or “propitiatory gift.” Hence he concludes about Romans 3:25: “The crucified Christ is the votive gift of the Divine Love for the salvation of men.” God gave his Son as the means of propitiation (1 John 2:2). ιλαστηριον Hilastērion is an adjective There is no longer room for doubting its meaning in Romans 3:25. Through faith, by his blood (δια πιστεως εν τωι αυτου αιματι dia pisteōs en tōi autou haimati). So probably, connecting εν τοι αιματι en toi haimati (in his blood) with προετετο proetheto To show his righteousness See note on 2 Corinthians 8:24. “For showing of his righteousness,” the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. Because of the passing over (δια την παρεσιν dia tēn paresin). Late word from παριημι pariēmi to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of punishment, especially for debt, as distinct from απεσις aphesis (remission). Done aforetime Second perfect active genitive participle of προγινομαι proginomai The sins before the coming of Christ (Acts 14:16; Acts 17:30; Hebrews 9:15). Forbearance (ανοχηι anochēi). Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
Condition of the second class, determined as unfulfilled, with aorist active indicative in both condition Peter in the great sermon at Pentecost commented on the “ignorance” The Lord of glory (τον Κυριον της δοχης ton Kurion tēs doxēs). Genitive case δοχης doxēs means characterized by glory, “bringing out the contrast between the indignity of the Cross (Hebrews 12:2) and the majesty of the Victim (Luke 22:69; Luke 23:43)” (Robertson and Plummer). See James 2:1; Acts 7:2; note on Ephesians 1:17; and Hebrews 9:5. [source]
Genitive case δοχης doxēs means characterized by glory, “bringing out the contrast between the indignity of the Cross (Hebrews 12:2) and the majesty of the Victim (Luke 22:69; Luke 23:43)” (Robertson and Plummer). See James 2:1; Acts 7:2; note on Ephesians 1:17; and Hebrews 9:5. [source]
The God characterized by glory (the Shekinah, Hebrews 9:5) as in Acts 7:2; 1 Corinthians 2:8; 2 Corinthians 1:3; James 2:1. [source]
Late compound adverbial preposition (υπερ ανω huperαιωνι anō) with the ablative case. In N.T. only here and Hebrews 9:5. As in Colossians 1:16, so here Paul claims primacy for Jesus Christ above all angels, aeons, what not. These titles all were used in the Gnostic speculations with a graduated angelic hierarchy. [source]
None of these are mentioned in the O.T. account, which the writer appears to have filled up from the details of subsequent usage. Comp. the additions in Hebrews 9:5, Hebrews 9:10. It will also be observed that the sacrifices on the occasion of establishing the law covenant were not made according to the Mosaic ritual. They were offered, not by the priests, but by the young men, Exodus 24:5. For κόκκινος scarletsee on Matthew 27:6. Ὕσσωπος hyssopappears in Exodus 12:22; Leviticus 14:4, Leviticus 14:6, Leviticus 14:49; Numbers 19:6, Numbers 19:18; Psalm 51:9; John 19:29. Mostly in connection with lustral ceremonies. The vexed question of the precise botanical character of the plant has never been decisively settled. [source]