Թուղթ Եբրայեցիներին / Hebrews - 8 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Мысль о небесном служении Христа (VII:26) естественно вызвала у апостола мысль и о том священном месте, где совершается это служение. Поэтому апостол и говорит далее о небесной скинии, служившей образцом для земной, а также о жертвах как символах Завета и о самом Завете, как Ветхом, так и Новом, Ходатаем которого Христос.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle pursues his former subject, the priesthood of Christ. And, I. He sums up what he had already said, ver. 1, 2. II. He sets before them the necessary parts of the priestly office, ver. 3-5. And, III. Largely illustrates the excellency of the priesthood of Christ, by considering the excellency of that new dispensation or covenant for which Christ is the Mediator, ver. 6, to the end.
Adam Clarke: Commentary on the Bible - 1831
The sum, or chief articles, of what the apostle has spoken, concerning the eternal priesthood of Christ, Heb 8:1-5 : The excellency of the new covenant beyond that of the old, Heb 8:6-9. The nature and perfection of the new covenant stated from the predictions of the prophets, Heb 8:10-12. By this new covenant the old is abolished, Heb 8:13.
Albert Barnes: Notes on the Bible - 1834
8:0: This chapter Heb 8:1-13 is a continuation of the argument which has been prosecuted in the pRev_ious chapters respecting the priesthood of Christ. The apostle had demonstrated that he was to be a priest, and that he was to be, not of the Levitical order, but of the order of Melchizedek. As a consequence he had proved that this involved a change of the Law appointing the priesthood, and that in respect to permanency, and happy moral influence, the priesthood of Christ far surpassed the Jewish. This thought he pursues in this chapter, and shows particularly that it involved a change in the nature of the covenant between God and his people. In the prosecution of this, he:
(1) states the sum or principal point of the whole matter under discussion - that the priesthood of Christ was real and permanent, while that of the Hebrew economy was typical, and was destined in its own nature to be temporary; Heb 8:1-3.
(2) there was a fitness and propriety in his being removed to heaven to perform the functions of his office there - since if he had remained on earth he could not have officiated as priest, that duty being by the Law of Moses entrusted to others pertaining to another tribe; Heb 8:4-5.
(3) Christ had obtained a more exalted ministry than the Jewish priests held, because he was the Mediator in a better covenant - a covenant that related rather to the heart than to external observances; Heb 8:6-13. That new covenant excelled the old in the following respects:
(a) It was established on better promises; Heb 8:6.
(b) It was not a covenant requiring mainly external observances, but pertained to the soul, and the Law of that covenant was written there; Heb 8:7-10.
(c) It was connected with the diffusion of the knowledge of the Lord among all classes from the highest to the lowest; Heb 8:11.
(d) The evidence of forgiveness might be made more clear than it was under the old dispensation, and the way in which sins are pardoned be much better understood; Heb 8:12. These considerations involved the consequence, also, which is stated in Heb 8:13, that the old covenant was of necessity about to vanish away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Heb 8:1, By the eternal priesthood of Christ the Levitical priesthood of Aaron is abolished; Heb 8:7, and the temporal covenant with the fathers, by the eternal covenant of the Gospel.
John Gill
INTRODUCTION TO HEBREWS 8
The apostle observing that the priesthood of Christ is the sum of what he had treated of in the preceding chapter, proceeds to show the superior excellency of it in other instances, particularly in the place where Christ now officiates, which is in heaven; he being set down at the right hand of God there, and so was a minister of the sanctuary, and true tabernacle pitched by God, and not man; whereas the priests of Aaron's line only ministered on earth, and in the typical sanctuary and tabernacle, Heb 8:1 and after he had observed that Christ must have something to offer, meaning his body, to answer to the gifts and sacrifices priests were ordained to offer, Heb 8:3 he proves the necessity of his ministering in heaven, because if he was on earth he would not be a priest, a complete one, and would have been useless and needless, Heb 8:4 and besides, it was proper that he should go up to heaven, and minister there, as the antitype of the priests, who, to the example and shadow of heavenly things, served in the tabernacle which was made by Moses, by the order of God, and according to the pattern showed him in the Mount, Heb 8:5 and that the ministry of Christ in the true sanctuary is much more excellent than the ministry of the priests in the shadowy one, is evident from his being the Mediator of a better covenant, Heb 8:6 and that the covenant he is the Mediator of is the better covenant, appears froth the better promises of which it consists, and from the faultiness of the former covenant, Heb 8:6 and that that was faulty, and succeeded by another, he proves from a passage in Jer 31:31 in which mention is made of a new covenant, and as distinct from that made with the Jewish fathers, and violated by them; and several of the promises of this new and second covenant are rehearsed, and which manifestly appear to be better than what were in the former, Heb 8:8 from all which the apostle concludes, that a new covenant being made, the old one must be antiquated; and that whereas it was decaying and waxing old, it was just ready to vanish away, Heb 8:13.
8:18:1: Եւ բանից գլո՛ւխ խօսիցս, այսպիսի ունիմք քահանայապետ, որ նստա՛ւ ընդ աջմէ Մեծութեանն աթոռոյն յերկինս[4761], [4761] Բազումք. Այնպիսի ունիմք քա՛՛... մեծութեան աթո՛՛։
8 Եւ իմ ասած խօսքերի գլխաւորն այս է. այնպիսի քահանայապետ ունենք, որ նստեց երկինքներում Մեծութեան աթոռի աջ կողմում
8 Այս ըսուած խօսքերուն բովանդակութիւնը այս է։ Այնպիսի քահանայապետ մը ունինք մենք՝ որ երկինքը Աստուծոյ մեծութեանը աթոռին աջ կողմը նստաւ.
Եւ բանից գլուխ խօսիցս` այնպիսի ունիմք քահանայապետ, որ նստաւ ընդ աջմէ Մեծութեան աթոռոյն յերկինս:

8:1: Եւ բանից գլո՛ւխ խօսիցս, այսպիսի ունիմք քահանայապետ, որ նստա՛ւ ընդ աջմէ Մեծութեանն աթոռոյն յերկինս[4761],
[4761] Բազումք. Այնպիսի ունիմք քա՛՛... մեծութեան աթո՛՛։
8 Եւ իմ ասած խօսքերի գլխաւորն այս է. այնպիսի քահանայապետ ունենք, որ նստեց երկինքներում Մեծութեան աթոռի աջ կողմում
8 Այս ըսուած խօսքերուն բովանդակութիւնը այս է։ Այնպիսի քահանայապետ մը ունինք մենք՝ որ երկինքը Աստուծոյ մեծութեանը աթոռին աջ կողմը նստաւ.
zohrab-1805▾ eastern-1994▾ western am▾
8:11: Главное же в том, о чем говорим, есть то: мы имеем такого Первосвященника, Который воссел одесную престола величия на небесах
8:1  κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις, τοιοῦτον ἔχομεν ἀρχιερέα, ὃς ἐκάθισεν ἐν δεξιᾷ τοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς,
8:1. Κεφάλαιον (Head-belonged) δὲ (moreover) ἐπὶ (upon) τοῖς (unto-the-ones) λεγομένοις , ( unto-being-forthed ,"τοιοῦτον (to-the-one-unto-the-one-this) ἔχομεν (we-hold) ἀρχιερέα, (to-a-first-sacreder-of,"ὃς (which) ἐκάθισεν ( it-sat-down-to ) ἐν ( in ) δεξιᾷ ( unto-right-belonged ) τοῦ (of-the-one) θρόνου (of-a-throne) τῆς (of-the-one) μεγαλωσύνης (of-a-Greatness) ἐν (in) τοῖς (unto-the-ones) οὐρανοῖς, (unto-skies,"
8:1. capitulum autem super ea quae dicuntur talem habemus pontificem qui consedit in dextera sedis Magnitudinis in caelisNow of the things which we have spoken, this is the sum: We have such an high priest who is set on the right hand of the throne of majesty in the heavens,
1. Now in the things which we are saying the chief point : We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens,
8:1. Now the main point in the things that have been stated is this: that we have so great a High Priest, who is seated at the right hand of the throne of Majesty in the heavens,
8:1. Now of the things which we have spoken [this is] the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;
Now of the things which we have spoken [this is] the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens:

1: Главное же в том, о чем говорим, есть то: мы имеем такого Первосвященника, Который воссел одесную престола величия на небесах
8:1  κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις, τοιοῦτον ἔχομεν ἀρχιερέα, ὃς ἐκάθισεν ἐν δεξιᾷ τοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς,
8:1. capitulum autem super ea quae dicuntur talem habemus pontificem qui consedit in dextera sedis Magnitudinis in caelis
Now of the things which we have spoken, this is the sum: We have such an high priest who is set on the right hand of the throne of majesty in the heavens,
8:1. Now the main point in the things that have been stated is this: that we have so great a High Priest, who is seated at the right hand of the throne of Majesty in the heavens,
8:1. Now of the things which we have spoken [this is] the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Главная суть и ценность всех рассуждений апостола кратко выражается им в положении: "мы имеем такого Первосвященника, Который воссел одесную престола величия на небесах". Здесь, на небесах, одесную престола Божия - Его скиния, Его святилище и Святое Святых, где Он и священнодействует за нас Своим ходатайством. Это не скиния рук человеческих, хотя и руководимых Богом, а истинная скиния непосредственной мысли Божией, духовная, небесная скиния, под которой надо разуметь все то, что совершил Господь Иисус для нашего спасения в соответствие с тем, что совершалось в Моисеевой скинии преобразовательно и что вообще совершается в благодатном Царстве Христовом как на небе, так и на земле в силу Первосвященнического служения Иисуса Христа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Priesthood of Christ.A. D. 62.
1 Now of the things which we have spoken this is the sum: We have such a high priest, who is set on the right hand of the throne of the Majesty in the heavens; 2 A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. 3 For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. 4 For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law: 5 Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern showed to thee in the mount.

Here is, I. A summary recital of what had been said before concerning the excellency of Christ's priesthood, showing what we have in Christ, where he now resides, and what sanctuary he is the minister of, v. 1, 2. Observe, 1. What we have in Christ; we have a high priest, and such a high priest as no other people ever had, no age of the world, or of the church, ever produced; all others were but types and shadows of this high priest. He is adequately fitted and absolutely sufficient to all the intents and purposes of a high priest, both with respect to the honour of God and the happiness of men and himself; the great honour of all those who have an interest in him. 2. Where he now resides: He sits on the right hand of the throne of the Majesty on high, that is, of the glorious God of heaven. There the Mediator is placed, and he is possessed of all authority and power both in heaven and upon earth. This is the reward of his humiliation. This authority he exercises for the glory of his Father, for his own honour, and for the happiness of all who belong to him; and he will by his almighty power bring every one of them in their own order to the right hand of God in heaven, as members of his mystical body, that where he is they may be also. 3. What is that sanctuary of which he is a minister: Of the true tabernacle, which the Lord hath pitched, and not man, v. 2. The tabernacle which was pitched by man, according to the appointment of God. There was an outer part, in which was the altar where they were to offer their sacrifices, which typified Christ dying; and there was an interior part within the veil, which typified Christ interceding for the people in heaven. Now this tabernacle Christ never entered into; but, having finished the work of satisfaction in the true tabernacle of his own body, he is now a minister of the sanctuary, the holy of holies, the true tabernacle in heaven, there taking care of his people's affairs, interceding with God for them, that their sins may be pardoned and their persons and services accepted, through the merit of his sacrifice. He is not only in heaven enjoying great dominion and dignity, but, as the high priest of his church, executing this office for them all in general, and every member of the church in particular.

II. The apostle sets before the Hebrews the necessary parts of Christ's priesthood, or what it was that belonged to that office, in conformity to what every high priest is ordained to, v. 3, 4. 1. Every high priest is ordained to offer gifts and sacrifices. Whatever was brought by the people to be presented to God, whether expiatory sacrifices, or peace-offerings, or thank-offerings, must be offered by the priest, who was to expiate their guilt by the blood of the sacrifice, and perfume their gifts and services by his holy incense, to render their persons and performances typically acceptable; so then it necessarily belongs to the priesthood of Christ that he should have somewhat to offer; and he, as the antitype, had himself to offer, his human nature upon the altar of his divine nature, as the great atoning sacrifice that finished transgression, and made an end of sin once for all; and he has the incense of his own righteousness and merits too to offer with all that his people offer up to God by him, to render them acceptable. We must not dare to approach to God, or to present any thing to him, but in and through Christ, depending upon his merits and mediation; for if we are accepted, it is in the Beloved. 2. Christ must now execute his priesthood in heaven, in the holy of holies, the true tabernacle which the Lord hath fixed. Thus the type must be fully answered; having finished the work of sacrificing here, he must go into heaven, to present his righteousness and to make intercession there. For, (1.) If Christ were on earth, he would not be a priest (v. 4), that is, not according to the Levitical law, as not being of the line of that priesthood; and so long as that priesthood continued there must be a strict regard paid to the divine institution in everything. (2.) All the services of the priest, under the law, as well as every thing in that tabernacle which was framed according to the pattern in the mount, were only exemplars and shadows of heavenly things, v. 5. Christ is the substance and end of the law for righteousness. Something therefore there must be in Christ's priesthood that answers to the high priest's entering within the veil to make intercession, without which he could not have been a perfect priest; and what is this but the ascension of Christ into heaven, and his appearance there in the sight of God for his people, to present their prayers, and plead their cause? So that, if he had still continued on earth, he could not have been a perfect priest; and an imperfect one he could not be.
Adam Clarke: Commentary on the Bible - 1831
8:1: Of the things which we have spoken this is the sum - The word κεφαλαιον, which we translate sum, signifies the chief, the principal, or head; or, as St. Chrysostom explains it, κεφαλαιον αει το μεγιστον λεγεται, "that which is greatest is always called kephalaion," i.e. the head, or chief.
Who is set on the right hand of the throne - This is what the apostle states to be the chief or most important point of all that he had yet discussed. His sitting down at the right hand of the throne of God, proves,
1. That he is higher than all the high priests that ever existed.
2. That the sacrifice which he offered for the sins of the world was sufficient and effectual, and as such accepted by God.
3. That he has all power in the heavens and in the earth, and is able to save and defend to the uttermost all that come to God through him.
4. That he did not, like the Jewish high priest, depart out of the holy of holies, after having offered the atonement; but abides there at the throne of God, as a continual priest, in the permanent act of offering his crucified body unto God, in behalf of all the succeeding generations of mankind. It is no wonder the apostle should call this sitting down at the right hand of the throne of the Divine Majesty, the chief or head of all that he had before spoken.
Albert Barnes: Notes on the Bible - 1834
8:1: Now of the things which we have spoken - Or, "of the things of which we are speaking" (Stuart); or as we should say, "of what is said." The Greek does not necessarily mean things that "had been" spoken, but may refer to all that he was saying, taking the whole subject into consideration.
This is the sum - Or this is the principal thing; referring to what he was about to say, not what he had said. Our translators seem to have understood this as referring to a "summing up," or recapitulation of what he had said, and there can be no doubt that the Greek would bear this interpretation. But another exposition has been proposed, adopted by Bloomfield, Stuart, Michaelis, and Storr, among the moderns, and found also in Suidas, Theodoret, Theophylact, and others, among the ancients. It is what regards the word rendered "sum" - κεφάλαιον kephalaion - as meaning the "principal thing;" the chief matter; the most important point. The reason for this interpretation is, that the apostle in fact goes into no recapitulation of what he had said, but enters on a new topic relating to the priesthood of Christ. Instead of going over what he had demonstrated, he enters on a more important point, that the priesthood of Christ is performed in heaven, and that he has entered into the true tabernacle there. All which preceded was type and shadow; this was that which the former economy had adumbrated. In the pRev_ious chapters the apostle had shown that he who sustained this office was superior in rank to the Jewish priests; that they were frail and dying, and that the office in their hands was changing from one to another, but that that of Christ was permanent and abiding. He now comes to consider the real nature of the office itself; the sacrifice which was offered; the substance of which all in the former dispensation was the type. This was the "principal thing" - κεφάλαιον kephalaion - the "head," the most important matter; and the consideration of this is pursued through theHeb 8:1, Heb 9:1, and Heb 10:1 chapters Heb. 8-10.
We have such an high priest - That is settled; proved; indisputable. The Christian system is not destitute of what was regarded as so essential to the old dispensation - the office of a high priest.
Who is set on the right hand of a throne ... - He is exalted to honor and glory before God. The right hand was regarded as the place of principal honor, and when it is said that Christ is at the right hand of God, the meaning is, that he is exalted to the highest honor in the universe; see the note at Mar 16:19. Of course the language is figurative - as God has no hands literally - but the language conveys an important meaning, that he is near to God; is high in his affection and love, and is raised to the most elevated situation in heaven; see Phi 2:9; notes Eph 1:21-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: sum: Or, chief, principal point, in both which senses κεφαλαιον [Strong's G2774] is used by profane writers.
We have: Heb 7:26-28
who: Heb 1:3, Heb 1:13, Heb 10:12, Heb 12:2; Eph 6:20; Col 3:1; Rev 3:21
the Majesty: Ch1 29:11; Job 37:22; Psa 21:5, Psa 45:3, Psa 45:4, Psa 104:1, Psa 145:12; Isa 24:14; Mic 5:4
Geneva 1599
8:1 Now (1) of the things which we have spoken [this is] the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;
(1) He briefly repeats that to which all these things are to be referred, that is, that we have another High Priest than those Levitical high priests, even such a one as sits at the right hand of the Most High God in heaven.
John Gill
8:1 Now of the things which we have spoken this is the sum,.... The scope and drift, the compendium and substance; or the principal of what has been said in or from Ps 110:4 and has been discoursed of in the three preceding chapters, is the priesthood of Christ:
we have such an high priest; as is described in the foregoing discourse, and in the following words: Christ is a priest, an high priest, and the saints' high priest; they are not without one under the Gospel dispensation; and Christ is he, and always continues, in whose sacrifice and intercession they have a share:
who is set on the right hand of the throne of the Majesty in the heavens; he is "set", whereas the Levitical priests stood; which shows that he has done his work, and that with acceptance; and is in a state of ease and rest; and is possessed of honour, glory, majesty, and authority, and which continue: the place where he is set is, "on the right hand of the throne of the Majesty"; the same with the right hand of God; for by the throne of the Majesty is meant God the Father, in his royal glory and dignity; so Tiphereth, one of the ten numbers in the Jews' Cabalistic tree, whose name is Jehovah, is called , "the throne of glory" (c); so angels are called thrones, Col 1:16 but God is a throne of majesty superior to them; and at his right hand sits Christ the great high priest; which is expressive of his high honour, glory, and power, and even of his equality with God: the phrase, "in the heavens", may refer both to God the throne of majesty, who is there, and to Christ the high priest, who is passed into them, and received by them, and sits there.
(c) Lex. Cabal. p. 483.
John Wesley
8:1 We have such an high priest - Having finished his description of the type in Melchisedec, the apostle begins to treat directly of the excellency of Christ's priesthood, beyond the Levitical. Who is set down - Having finished his oblation. At the right hand of the Majesty - Of God.
Robert Jamieson, A. R. Fausset and David Brown
8:1 CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT. (Heb 8:1-13)
the sum--rather, "the principal point"; for the participle is present, not past, which would be required if the meaning were "the sum." "The chief point in (or, 'in the case'; so the Greek, Heb 9:10, Heb 9:15, Heb 9:17) the things which we are speaking," literally, "which are being spoken."
such--so transcendently pre-eminent, namely in this respect, that "He is set on the right hand of," &c. Infinitely above all other priests in this one grand respect, He exercises His priesthood IN HEAVEN, not in the earthly "holiest place" (Heb 10:12). The Levitical high priests, even when they entered the Holiest Place once a year, only STOOD for a brief space before the symbol of God's throne; but Jesus SITS on the throne of the Divine Majesty in the heaven itself, and this for ever (Heb 10:11-12).
8:28:2: սրբութեանցն պաշտօնեայ, եւ խորանին ճշմարտութեան՝ զոր Տէրն կանգնեաց՝ եւ ո՛չ մարդ[4762]։ [4762] Օրինակ մի. Որ բարութեանցն պաշտօնեայ... զոր Տէրն կարգեաց։
2 որպէս պաշտօնեայ սրբարանի եւ ճշմարիտ խորանի, որ Տէ՛րը կանգնեցրեց եւ ոչ թէ մարդը:
2 Սրբարանին պաշտօնեայ, ճշմարիտ խորանին՝ որ Տէրը կանգնեց եւ ո՛չ թէ մարդը։
սրբութեանցն պաշտօնեայ, եւ խորանին ճշմարտութեան զոր Տէրն կանգնեաց եւ ոչ մարդ:

8:2: սրբութեանցն պաշտօնեայ, եւ խորանին ճշմարտութեան՝ զոր Տէրն կանգնեաց՝ եւ ո՛չ մարդ[4762]։
[4762] Օրինակ մի. Որ բարութեանցն պաշտօնեայ... զոր Տէրն կարգեաց։
2 որպէս պաշտօնեայ սրբարանի եւ ճշմարիտ խորանի, որ Տէ՛րը կանգնեցրեց եւ ոչ թէ մարդը:
2 Սրբարանին պաշտօնեայ, ճշմարիտ խորանին՝ որ Տէրը կանգնեց եւ ո՛չ թէ մարդը։
zohrab-1805▾ eastern-1994▾ western am▾
8:22: и [есть] священнодействователь святилища и скинии истинной, которую воздвиг Господь, а не человек.
8:2  τῶν ἁγίων λειτουργὸς καὶ τῆς σκηνῆς τῆς ἀληθινῆς, ἣν ἔπηξεν ὁ κύριος, οὐκ ἄνθρωπος.
8:2. τῶν (of-the-ones) ἁγίων ( of-hallow-belonged ) λειτουργὸς (a-public-worker) καὶ (and) τῆς ( of-the-one ) σκηνῆς ( of-a-tenting ) τῆς (of-the-one) ἀληθινῆς, (of-un-secluded-belonged-to," ἣν ( to-which ) ἔπηξεν ( it-en-pitched ," ὁ ( the-one ) κύριος , ( Authority-belonged ,"οὐκ (not) ἄνθρωπος. (a-mankind)
8:2. sanctorum minister et tabernaculi veri quod fixit Dominus et non homoA minister of the holies and of the true tabernacle, which the Lord hath pitched, and not man.
2. a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man.
8:2. who is the minister of holy things, and of the true tabernacle, which was established by the Lord, not by man.
8:2. A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.
A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man:

2: и [есть] священнодействователь святилища и скинии истинной, которую воздвиг Господь, а не человек.
8:2  τῶν ἁγίων λειτουργὸς καὶ τῆς σκηνῆς τῆς ἀληθινῆς, ἣν ἔπηξεν ὁ κύριος, οὐκ ἄνθρωπος.
8:2. sanctorum minister et tabernaculi veri quod fixit Dominus et non homo
A minister of the holies and of the true tabernacle, which the Lord hath pitched, and not man.
8:2. who is the minister of holy things, and of the true tabernacle, which was established by the Lord, not by man.
8:2. A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:2: A minister of the sanctuary - Των ἁγιων λειτουργος· A public minister of the holy things or places. The word λειτουργος, from λειτος, public, and εργον, a work or office, means a person who officiated for the public, a public officer; in whom, and his work, all the people had a common right: hence our word liturgy, the public work of prayer and praise, designed for the people at large; all having a right to attend it, and each having an equal interest in it. Properly speaking, the Jewish priest was the servant of the public; he transacted the business of the people with God. Jesus Christ is also the same kind of public officer; both as Priest and Mediator he transacts the business of the whole human race with God. He performs the holy things or acts in the true tabernacle, Heaven, of which the Jewish tabernacle was the type. The tabernacle was the place among the Jews where God, by the symbol of his presence, dwelt. This could only typify heaven, where God, in his essential glory, dwells, and is manifest to angels and glorified saints; and hence heaven is called here the true tabernacle, to distinguish it from the type.
Which the Lord pitched - The Jewish tabernacle was man's work, though made by God's direction; the heavens, this true tabernacle, the work of God alone, and infinitely more glorious than that of the Jews. The tabernacle was also a type of the human nature of Christ, Joh 1:14 : And the word was made flesh, and dwelt among us, και εσκηνωσεν εν ἡμιν and tabernacled among us; for, as the Divine presence dwelt in the tabernacle, so the fullness of the Godhead, bodily, dwelt in the man Christ Jesus. And this human body was the peculiar work of God, as it came not in the way of natural generation.
Albert Barnes: Notes on the Bible - 1834
8:2: A minister of the sanctuary - Margin, "or holy things." Greek τῶν ἁγίων tō n hagiō n. The Greek may either mean "the sanctuary" - denoting the Holy of Holies; or "holy things." The word "sanctuary" - קדשׁ qodesh - was given to the tabernacle or temple as a "holy place," and the plural form which is used here - τὰ ἅγια ta hagia - was given to the most holy place by way of eminence - the full form of the name being - קדשׁ qodesh קדשׁ קדּשׁים qodesh qodâ shiym, or, ἅγια ἅγιων hagia hagiō n - "hagia hagion," (Jahn's Arche. section 328), or as it is used here simply as τὰ ἅγια ta hagia. The connection seems to require us to understand it of the "most holy place," and not of holy things. The idea is, that the Lord Jesus the Great High Priest, has entered into the Holy of Holies in heaven, of which that in the tabernacle was an emblem. For a description of the Most Holy place in the temple, see the notes on Mat 21:12.
And of the true tabernacle - The "real" tabernacle in heaven, of which that among the Hebrews was but the type. The word "tabernacle" - σκηνὴ skē nē - means properly a "booth, hut, or tent," and was applied to the "tent" which Moses was directed to build as the place for the worship of God. That tabernacle, as the temple was afterward, was regarded as the special abode of God on earth. Here the reference is to heaven, as the dwelling place of God, of which that tabernacle was the emblem or symbol. It is called the "true tabernacle," as it is the real dwelling of God, of which the one made by Moses was but the "emblem." It is not moveable and perishable like that made by man, but is unchanging and eternal.
Which the Lord pitched, and not man - The word "pitched" is adapted to express the setting up of a "tent." When it is said that "the Lord pitched the true tabernacle," that is, the permanent dwelling in heaven; the meaning is, that heaven has been prepared by God himself, and that whatever is necessary to constitute that an appropriate abode for the divine majesty has been done by him. To that glorious dwelling the Redeemer has been received, and there he performs the office of high priest in behalf of man. In what way he does this, the apostle specifies in the remainder of this chapter, and in Heb. 9-10:
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: minister: Heb 9:8-12, Heb 10:21; Exo 28:1, Exo 28:35; Luk 24:44; Rom 15:8
the sanctuary: or, holy things
the true: Heb 9:11, Heb 9:23, Heb 9:24
which: Heb 11:10; Co2 5:1; Col 2:11
Geneva 1599
8:2 (2) A minister of the (a) sanctuary, (3) and of the (b) true tabernacle, which the Lord pitched, and not man.
(2) They of Levi were high priests in an earthly sanctuary, but Christ is in the heavenly.
(a) Of heaven. (3) They of Levi exercised their priesthood in a frail tabernacle, but Christ bears about with him another tabernacle, that is, his body, which God himself made everlasting, as shall later be declared in (Heb 9:11).
(b) Of his body.
John Gill
8:2 A minister of the sanctuary,.... The heavenly one, so called, in allusion to the holy of holies, the type of it; and because it is truly an holy place; and which Christ sanctifies and prepares for his people by his presence and intercession: or "of the Holy Ones", or "saints"; who are sanctified or set apart by God, the Father, to whom Christ is made sanctification, and who are made holy by the Spirit of God; to these Christ is a minister; he was so in his prophetic office, to the lost sheep of the house of Israel; and in his priestly office, to all the chosen ones, when on earth, offering himself a sacrifice for them, and now he is a minister to them in heaven, interceding for them; and in his kingly office, governing, protecting, and defending them: or "of holy things"; to his people, such as the gifts of his Spirit, grace, and all supplies of it, and at last glory; and for them, presenting their sacrifices of prayer and praise to God, which become acceptable to him through his powerful mediation:
and of the true tabernacle which the Lord pitched, and not man; by which is meant, not heaven, the same with the sanctuary, for this would be an unnecessary tautology, and an explanation of a word by another more obscure; nor is there any reason why it should be added, "which the Lord pitched, and not man"; since everyone must believe that heaven is made by God alone; but rather the church of Christ, which is sometimes called a tabernacle, and is a true one, of which the tabernacle of Moses was a type, and is of God's building, and where Christ ministers, being the high priest over the house of God; though it is best to interpret it of the human nature of Christ, in which he tabernacled among men, and which was typified by the tabernacle of Moses, and therefore is called the "true" one, in distinction from that; for as there God dwelt, and his glory was seen, and he granted his presence to his people, and the sacrifices were brought and offered up there, and to this the people looked when at a distance, and this appeared very coarse without, but within full of holy things; so in Christ's human nature the fulness of the Godhead dwells bodily; here the glory of God is seen, even in the face of Jesus; and through him God vouchsafes communion with his people; and by him the sacrifices of prayer and praise are offered up; and to him do the saints look for the acceptance of them; and though in the days of his flesh he looked very mean and despicable, yet was full of grace and truth, and of all the gifts of the Spirit: and the human nature of Christ was not of man; it was not propagated by human generation, but was produced through the power of the Holy Ghost; and in this tabernacle Christ ministered when on earth, and now ministers in heaven.
John Wesley
8:2 A minister - Who represents his own sacrifice, as the high priest did the blood of those sacrifices once a year. Of the sanctuary - Heaven, typified by the holy of holies. And of the true tabernacle - Perhaps his human nature, of which the old tabernacle was a type. Which the Lord hath fixed - Forever. Not man - As Moses fixed the tabernacle.
Robert Jamieson, A. R. Fausset and David Brown
8:2 minister--The Greek term implies priestly ministry in the temple.
the sanctuary--Greek, "the holy places"; the Holy of Holies. Here the heavenly sanctuary is meant.
the true--the archetypal and antitypical, as contrasted with the typical and symbolical (Heb 9:24). Greek "alethinos" (used here) is opposed to that which does not fulfil its idea, as for instance, a type; "alethes," to that which is untrue and unreal, as a lie. The measure of alethes is reality; that of alethinos, ideality. In alethes the idea corresponds to the thing; in alethinos, the thing to the idea [KALMIS in ALFORD].
tabernacle-- (Heb 9:11). His body. Through His glorified body as the tabernacle, Christ passes into the heavenly "Holy of Holies," the immediate immaterial presence of God, where He intercedes for us. This tabernacle in which God dwells, is where God in Christ meets us who are "members of His body, of His flesh, and of His bones." This tabernacle answers to the heavenly Jerusalem, where God's visible presence is to be manifested to His perfected saints and angels, who are united in Christ the Head; in contradistinction to His personal invisible presence in the Holy of Holies unapproachable save to Christ. Jn 1:14, "Word . . . dwelt among us," Greek, "tabernacled."
pitched--Greek, "fixed" firmly.
not man--as Moses (Heb 8:5).
8:38:3: Զի ամենայն քահանայապետ վասն մատուցանելո՛յ զզոհս եւ զպատարագս կայ. ուստի հա՛րկ է եւ նմա՛ ունել զոր մատուցանիցէ[4763]։ [4763] Ոմանք. Զոհս եւ պատարագս կայ, ուստի եւ հարկ է նմա։ Բազումք. Ունել ինչ զոր։
3 Ամէն մի քահանայապետ զոհեր եւ պատարագներ մատուցելու համար է սահմանուած, ուստի պէտք է, որ նա էլ մի բան ունենայ, որ մատուցի,
3 Քանզի ամէն քահանայապետ պատարագներ ու զոհեր մատուցանելու համար որոշուած է. ուստի հարկ է որ ասիկա ալ բան մը ունենայ մատուցանելու։
Զի ամենայն քահանայապետ վասն մատուցանելոյ զզոհս եւ զպատարագս կայ. ուստի հարկ է եւ նմա ունել ինչ զոր մատուցանիցէ:

8:3: Զի ամենայն քահանայապետ վասն մատուցանելո՛յ զզոհս եւ զպատարագս կայ. ուստի հա՛րկ է եւ նմա՛ ունել զոր մատուցանիցէ[4763]։
[4763] Ոմանք. Զոհս եւ պատարագս կայ, ուստի եւ հարկ է նմա։ Բազումք. Ունել ինչ զոր։
3 Ամէն մի քահանայապետ զոհեր եւ պատարագներ մատուցելու համար է սահմանուած, ուստի պէտք է, որ նա էլ մի բան ունենայ, որ մատուցի,
3 Քանզի ամէն քահանայապետ պատարագներ ու զոհեր մատուցանելու համար որոշուած է. ուստի հարկ է որ ասիկա ալ բան մը ունենայ մատուցանելու։
zohrab-1805▾ eastern-1994▾ western am▾
8:33: Всякий первосвященник поставляется для приношения даров и жертв; а потому нужно было, чтобы и Сей также имел, что принести.
8:3  πᾶς γὰρ ἀρχιερεὺς εἰς τὸ προσφέρειν δῶρά τε καὶ θυσίας καθίσταται· ὅθεν ἀναγκαῖον ἔχειν τι καὶ τοῦτον ὃ προσενέγκῃ.
8:3. πᾶς (All) γὰρ (therefore) ἀρχιερεὺς (a-first-sacreder-of) εἰς (into) τὸ (to-the-one) προσφέρειν (to-bear-toward) δῶρά ( to-gifted ) τε (also) καὶ (and) θυσίας (to-surgings-unto) καθίσταται: (it-be-stood-down,"ὅθεν (which-from) ἀναγκαῖον (up-arm-belonged) ἔχειν (to-hold) τι (to-a-one) καὶ (and) τοῦτον (to-the-one-this) ὃ (to-which) προσενέγκῃ. (it-might-have-beared-toward)
8:3. omnis enim pontifex ad offerenda munera et hostias constituitur unde necesse est et hunc habere aliquid quod offeratFor every high priest is appointed to offer gifts and sacrifices: wherefore it is necessary that he also should have some thing to offer.
3. For every high priest is appointed to offer both gifts and sacrifices: wherefore it is necessary that this also have somewhat to offer.
8:3. For every high priest is appointed to offer gifts and sacrifices. Therefore, it is necessary for him also to have something to offer.
8:3. For every high priest is ordained to offer gifts and sacrifices: wherefore [it is] of necessity that this man have somewhat also to offer.
For every high priest is ordained to offer gifts and sacrifices: wherefore [it is] of necessity that this man have somewhat also to offer:

3: Всякий первосвященник поставляется для приношения даров и жертв; а потому нужно было, чтобы и Сей также имел, что принести.
8:3  πᾶς γὰρ ἀρχιερεὺς εἰς τὸ προσφέρειν δῶρά τε καὶ θυσίας καθίσταται· ὅθεν ἀναγκαῖον ἔχειν τι καὶ τοῦτον ὃ προσενέγκῃ.
8:3. omnis enim pontifex ad offerenda munera et hostias constituitur unde necesse est et hunc habere aliquid quod offerat
For every high priest is appointed to offer gifts and sacrifices: wherefore it is necessary that he also should have some thing to offer.
8:3. For every high priest is appointed to offer gifts and sacrifices. Therefore, it is necessary for him also to have something to offer.
8:3. For every high priest is ordained to offer gifts and sacrifices: wherefore [it is] of necessity that this man have somewhat also to offer.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-6: Яснее мысль означенных стихов может быть выражена так: Христос - Первосвященник в небесном идеальном святилище, а жрец не может быть без жертвоприношения, которое у нашего Первосвященника могло быть только небесное, потому что будь оно земным, оно не имело бы места, так как здесь есть жрецы по закону Моисееву. Таким образом, должно быть и действительно есть другое святилище, где священнодействует Христос. И Его священническая деятельность настолько выше здешней подзаконной, насколько заключенный при Его посредстве завет с его обетованиями выше Ветхого с его сеновным (???) святилищем и установлениями. Он Сам и Жрец, и Жертва (подробнее об этом IX:11-15). Скиния и Богослужение в ней служили, по выражению апостола, образу и тени небесного, причем самое устройство скинии представляется сделанным по образу, показанному Моисею на горе (ср. Исх 25:40; Евр 9:24). Это небесное (ta epourania) в данном случае есть все в небесном мире, относящееся к первосвященству Христову и приспособленное в особом видении Моисею для возможного в земных условиях воспроизведений, отображения и, так сказать, истолкования установлениями и обстановкою скинии. Если Моисею это видение представлялось подробным и точным планом постройки, то вне этого видения такой план, конечно, не существовал: он тоже был лишь образом и тенью небесного, на земной язык не переводимого. Грубое представление талмудистов, утверждающих, что скиния в буквальном смысле доныне стоит на небесах и в свое время сойдет на землю вместе с небесным Иерусалимом, ни в каком случае не имеет опоры на приведенных местах Исхода и послания апостола.
Adam Clarke: Commentary on the Bible - 1831
8:3: Every high priest is ordained - Καθισταται, Is set apart, for this especial work.
Gifts and sacrifices - Δωρα τε και θυσιας· Eucharistic offerings, and sacrifices for sin. By the former, God's government of the universe, and his benevolence to his creatures in providing for their support, were acknowledged. By the latter, the destructive and ruinous nature of sin, and the necessity of an atonement, were confessed.
Wherefore - of necessity - If Christ be a high priest, and it be essential to the office of a high priest to offer atoning sacrifices to God, Jesus must offer such. Now it is manifest that, as he is the public minister, officiating in the true tabernacle as high priest, he must make an atonement; and his being at the right hand of the throne shows that he has offered, and continues to offer, such an atonement.
Albert Barnes: Notes on the Bible - 1834
8:3: For every high priest is ordained to offer gifts and sacrifices - This is a general statement about the functions of the high priest. It was the uniqueness of the office; it constituted its essence, that some gift or sacrifice was to be presented. This was indisputable in regard to the Jewish high priest, and this is involved in the nature of the priestly office everywhere. A "priest" is one who offers sacrifice, mainly in behalf of others. The principles involved in the office are:
(1) that there is need that some offering or atonement should be made for sin; and,
(2) that there is a fitness or propriety that some one should be designated to do it.
If this idea that a priest must offer sacrifice be correct, then it follows that the name priest should not be given to any one who is not appointed to offer sacrifice. It should not therefore be given to the ministers of the gospel, for it is no part of their work to offer sacrifice - the great sacrifice for sin having been once offered by the Lord Jesus, and not being again to be repeated. Accordingly the writers in the New Testament are perfectly uniform and consistent on this point. The name priest is never once given to the ministers of the gospel there. They are called ministers, ambassadors, pastors, bishops, overseers, etc., but never priests. Nor should they be so called in the Christian church. The name priest as applied to Christian ministers, has been derived from the "papists." They hold that the priest does offer as a sacrifice the real body and blood of Christ in the mass, and holding this, the name priest is given to the minister who does it "consistently." It is not indeed "right or Scriptural" - for the whole doctrine on which it is based is absurd and false, but while that doctrine is held the name is consistent. But with what show of consistency or propriety can the name be given to a Protestant minister of the gospel?
Wherefore it is of necessity that this man have somewhat also to offer - That the Lord Jesus should make an offering. That is, since he is declared to be a priest, and since it is essential to the office that a priest should make an offering, it is indispensable that he should bring a sacrifice to God. He could not be a priest on the acknowledged principles on which that office is held, unless he did it. What the offering was which the Lord Jesus made, the apostle specifies more fully in Heb 9:11-14, Heb 9:25-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: serve, Heb 5:1, Heb 7:27
have: Heb 9:14, Heb 10:9-12; Joh 6:51; Eph 5:2; Tit 2:14
Geneva 1599
8:3 (4) For every high priest is ordained to offer gifts and sacrifices: wherefore [it is] of necessity that this man have somewhat also to offer.
(4) He brings a reason why it must be that Christ should have a body (which he calls a tabernacle which the Lord built, and not man) that is, that he might have that to offer: for otherwise he could not be an High Priest. The body is both the tabernacle and the sacrifice.
John Gill
8:3 For every high priest is ordained to offer gifts and sacrifices,.... See Gill on Heb 5:1.
wherefore it is of necessity that this man have somewhat also to offer; or this person; for the word "man" is not in the text, and seems not so proper a word to be supplied, since it was his human nature that it was necessary he should have to offer; he was a person, and existed as a divine person antecedent to his assumption of human nature: as God, he had nothing to offer, or that was capable of being offered; something to offer as a sacrifice was necessary to him as a priest, but not any thing was proper to him; Levitical sacrifices would not do, these could not take away sin; besides, the great high priest was not of the tribe of Levi, nor of the order of Aaron, and therefore could not offer these. An angelic nature would have been improper, that is not capable of dying; and the offering up of such an one would have been of no service to men, for whom priests are ordained; but an human nature is meant, and which it was necessary Christ should have, and offer, for it is for men that he became an high priest; it was human nature that had offended God, and satisfaction must be made in that nature; and this was capable of suffering and dying; yet not human nature under any consideration was necessary for him to have and offer; not merely as in a state of innocence, without any infirmity, nor as sinful, yet as perfect as to parts and qualities; and a nature, and not a person, was necessary to be had, and to be taken into close and inseparable union to his divine person; and of this there was a necessity, not absolute, or a necessity of coaction and force: Christ was not forced unto it; but on the foot of his suretyship engagements, and because of making satisfaction for the sin of man, it was necessary; otherwise Christ voluntarily engaged to be a priest, and willingly became man, and freely offered himself, soul and body, in the room and stead of his people.
Robert Jamieson, A. R. Fausset and David Brown
8:3 For--assigning his reason for calling him "minister of the sanctuary" (Heb 8:2).
somewhat--He does not offer again His once for all completed sacrifice. But as the high priest did not enter the Holy Place without blood, so Christ has entered the heavenly Holy Place with His own blood. That "blood of sprinkling" is in heaven. And is thence made effectual to sprinkle believers as the end of their election (1Pet 1:2). The term "consecrate" as a priest, is literally, to fill the hand, implying that an offering is given into the hands of the priest, which it is his duty to present to God. If a man be a priest, he must have some gift in his hands to offer. Therefore, Christ, as a priest, has His blood as His oblation to offer before God.
8:48:4: Զի թէ է՛ր յերկրէ, թերեւս չէ՛ր իսկ քահանայ. զի գոյի՛ն որ մատուցանէին ըստ օրինացն պատարագ[4764]. [4764] Ոմանք. Զի եթէ էր յերկրի։
4 քանզի, եթէ նա երկրի վրայ լինէր, թերեւս քահանայ չլինէր իսկ, քանի որ կան քահանաներ, որ պատարագ են մատուցում ըստ օրէնքի.
4 Որ եթէ երկրի վրայ ըլլար, քահանայ անգամ պիտի չըլլար, վասն զի կան քահանաներ՝ որոնք պատարագներ կը մատուցանեն օրէնքին համեմատ.
Զի եթէ էր յերկրի, թերեւս չէր իսկ քահանայ. զի [27]գոյին որ`` մատուցանէին ըստ օրինացն պատարագ:

8:4: Զի թէ է՛ր յերկրէ, թերեւս չէ՛ր իսկ քահանայ. զի գոյի՛ն որ մատուցանէին ըստ օրինացն պատարագ[4764].
[4764] Ոմանք. Զի եթէ էր յերկրի։
4 քանզի, եթէ նա երկրի վրայ լինէր, թերեւս քահանայ չլինէր իսկ, քանի որ կան քահանաներ, որ պատարագ են մատուցում ըստ օրէնքի.
4 Որ եթէ երկրի վրայ ըլլար, քահանայ անգամ պիտի չըլլար, վասն զի կան քահանաներ՝ որոնք պատարագներ կը մատուցանեն օրէնքին համեմատ.
zohrab-1805▾ eastern-1994▾ western am▾
8:44: Если бы Он оставался на земле, то не был бы и священником, потому что [здесь] такие священники, которые по закону приносят дары,
8:4  εἰ μὲν οὗν ἦν ἐπὶ γῆς, οὐδ᾽ ἂν ἦν ἱερεύς, ὄντων τῶν προσφερόντων κατὰ νόμον τὰ δῶρα·
8:4. εἰ (If) μὲν (indeed) οὖν (accordingly) ἦν (it-was) ἐπὶ (upon) γῆς, (of-a-soil,"οὐδ' (not-moreover) ἂν (ever) ἦν (it-was) ἱερεύς, (a-sacreder-of," ὄντων ( of-being ) τῶν (of-the-ones) προσφερόντων ( of-bearing-toward ) κατὰ (down) νόμον (to-a-parcelee) τὰ (to-the-ones) δῶρα : ( to-gifted )
8:4. si ergo esset super terram nec esset sacerdos cum essent qui offerrent secundum legem muneraIf then he were on earth, he would not be a priest: seeing that there would be others to offer gifts according to the law.
4. Now if he were on earth, he would not be a priest at all, seeing there are those who offer the gifts according to the law;
8:4. And so, if he were upon the earth, he would not be a priest, since there would be others to offer gifts according to the law,
8:4. For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law:
For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law:

4: Если бы Он оставался на земле, то не был бы и священником, потому что [здесь] такие священники, которые по закону приносят дары,
8:4  εἰ μὲν οὗν ἦν ἐπὶ γῆς, οὐδ᾽ ἂν ἦν ἱερεύς, ὄντων τῶν προσφερόντων κατὰ νόμον τὰ δῶρα·
8:4. si ergo esset super terram nec esset sacerdos cum essent qui offerrent secundum legem munera
If then he were on earth, he would not be a priest: seeing that there would be others to offer gifts according to the law.
8:4. And so, if he were upon the earth, he would not be a priest, since there would be others to offer gifts according to the law,
8:4. For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:4: For if he were on earth - As the Jewish temple was standing when this epistle was written, the whole temple service continued to be performed by the legal priests, descendants of Aaron, of the tribe of Levi; therefore if Christ had been then on earth, he could not have performed the office of a priest, being of the tribe of Judah, to which tribe the office of the priesthood did not appertain.
There are priests that offer gifts - This is an additional proof that this epistle was written before the destruction of Jerusalem. As the word θυσιαι, sacrifices, is not added here as it is in Heb 8:3, is it any evidence that bloody sacrifices had then ceased to be offered? Or, are both kinds included in the word δωρα, gifts? But is δωρον, a gift, ever used to express a bloody sacrifice? I believe the Septuagint never used it for זבח zebach, which signifies an animal offered to God in sacrifice.
Albert Barnes: Notes on the Bible - 1834
8:4: For if he were on earth, he should not be a priest - He could not perform that office. The design of this is, to show a reason why he was removed to heaven. The reason was, that on earth there were those who were set apart to that office, and that he, not being of the same tribe with them, could not officiate as priest. There was an order of people here on earth consecrated already to that office, and hence, it was necessary that the Lord Jesus, in performing the functions of the office, should be removed to another sphere.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: he should: Heb 7:11-15; Num 16:40, Num 17:12, Num 17:13, Num 18:5; Ch2 26:18, Ch2 26:19
there are priests: or, they are priests
gifts: Δωρα [Strong's G1435], gifts, or offerings, comprehended propitiatory sacrifices as well as freewill-offerings., See, Heb 11:4
Geneva 1599
8:4 (5) For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law:
(5) He gives a reason why he said that our High Priest is in the heavenly sanctuary, and not in the earthly: because, says he, if he were now on the earth, he could not minister in the earthly sanctuary, seeing there are still Levitical priests who are appointed for him, that is to say, to be patterns of that perfect example. To what purpose should the patterns serve, when the true and original example is present?
John Gill
8:4 For if he were on earth, he should not be a priest,.... The Socinians from hence attempt to prove that Christ was not a priest, and did not offer sacrifice on earth; whereas his coming into the world, and his appearance in human nature, was in the character of a priest, and to qualify himself for one; his death was his sacrifice, which was on earth; and he never offered but one sacrifice; and it was after he had offered himself that he went to heaven; so the sacrifices under the law were first offered, before their blood was carried within: but the meaning is, either if "that" was on earth, namely, what it was necessary he should have to offer; if his human nature had been earthly, had been of men, had come by ordinary generation, he had not been properly, only typically a priest, at most; and had been no better than the typical ones; yea, he would have been needless, nay, might not have offered, not being of Levi's tribe, and could not have existed as a priest with the sons of Aaron; but he had his human nature in another way, through the power of the Holy Ghost from above, and therefore is said to come from above, from heaven, and to be the Lord from heaven: or the sense is, if he was on earth, and had not died, he had not been a priest; and if he had died and remained under the power of death, he had been a priest of no account and use; and had he rose again and remained on earth, without going to heaven, with his blood and sacrifice, he had not been a perfect priest; if Christ had remained on earth, the Levitical priesthood had remained, and so he would have been no priest, since two priesthoods could not have subsisted together. The Levitical priesthood was in force while Christ was on earth; Christ's priesthood was not perfected on earth; the Levitical priesthood remaining while he was on earth, proves he was not then a perfect priest, or had not completed his priesthood; had he been so, that would not have subsisted; it was necessary therefore that Christ should enter into the holy place, to put an end to the Levitical priesthood: moreover, if he had remained on earth, he had been needless;
seeing that there are priests that offer gifts according to the law; there were priests when Christ was upon earth; their work was to offer gifts the people brought, and sacrifices for sin, and that according to the law of Moses, which till the death of Christ was in full force.
John Wesley
8:4 But if he were on earth - If his priesthood terminated here. He could not be a priest - At all, consistently with the Jewish institutions. There being other priests - To whom alone this office is allotted.
Robert Jamieson, A. R. Fausset and David Brown
8:4 Implying that Christ's priestly office is exercised in heaven, not in earth; in the power of His resurrection life, not of His earthly life.
For--The oldest manuscripts read, "accordingly then."
if, &c.--"if He were on earth, He would not even (so the Greek) be a priest" (compare Heb 7:13-14); therefore, certainly, He could not exercise the high priestly function in the earthly Holy of Holies.
seeing that, &c.--"since there are" already, and exist now (the temple service not yet being set aside, as it was on the destruction of Jerusalem), "those (the oldest manuscripts omit 'priests') who offer the (appointed) gifts according to (the) law." Therefore, His sacerdotal "ministry" must be "in the heavens," not on earth (Heb 8:1). "If His priesthood terminated on the earth, He would not even be a priest at all" [BENGEL]. I conceive that the denial here of Christ's priesthood on earth does not extend to the sacrifice on the cross which He offered as a priest on earth; but applies only to the crowning work of His priesthood, the bringing of the blood into the Holy of Holies, which He could not have done in the earthly Holy of Holies, as not being an Aaronic priest. The place (the heavenly Holy of Holies) was as essential to the atonement being made as the oblation (the blood). The body was burnt without the gate; but the sanctification was effected by the presentation of the blood within the sanctuary by the high priest. If on earth, He would not be a priest in the sense of the law of Moses ("according to the law" is emphatic).
8:58:5: որք առակա՛ւ եւ օրինակա՛ւ պաշտէին երկնաւորա՛ցն. որպէս եւ հրամայեցաւ Մովսիսի՝ յորժամ գործելո՛ց էր զվրան ժամուն. Տեսջի՛ր՝ ասէ, արասցե՛ս զամենայն ըստ օրինակի՛ն որ ցուցաւ քեզ ՚ի լերինն։
5 նրանց սպասաւորութիւնը երկնաւոր բաների նմանութիւնն ու ստուերն է միայն, ինչպէս որ Մովսէսին էլ հրամայուեց, երբ նա պիտի կանգնեցնէր վկայութեան խորանը. «Տե՛ս, - ասում է, - ամէն ինչ կ’անես ըստ այն օրինակի, որ ցոյց տրուեց քեզ լերան վրայ»:
5 Որոնք երկնային բաներուն նմանութիւնովը ու շուքովը կը ծառայեն, ինչպէս Մովսէսին հրամայուեցաւ, երբ խորանը պիտի շինէր. քանզի ըսաւ. «Նայէ որ լեռը քեզի ցուցուած օրինակին պէս շինես.»
որք առակաւ եւ օրինակաւ պաշտէին երկնաւորացն, որպէս եւ հրամայեցաւ Մովսիսի, յորժամ գործելոց էր զվրան ժամուն. Տեսջիր, ասէ, արասցես զամենայն ըստ օրինակին որ ցուցաւ քեզ ի լերինն:

8:5: որք առակա՛ւ եւ օրինակա՛ւ պաշտէին երկնաւորա՛ցն. որպէս եւ հրամայեցաւ Մովսիսի՝ յորժամ գործելո՛ց էր զվրան ժամուն. Տեսջի՛ր՝ ասէ, արասցե՛ս զամենայն ըստ օրինակի՛ն որ ցուցաւ քեզ ՚ի լերինն։
5 նրանց սպասաւորութիւնը երկնաւոր բաների նմանութիւնն ու ստուերն է միայն, ինչպէս որ Մովսէսին էլ հրամայուեց, երբ նա պիտի կանգնեցնէր վկայութեան խորանը. «Տե՛ս, - ասում է, - ամէն ինչ կ’անես ըստ այն օրինակի, որ ցոյց տրուեց քեզ լերան վրայ»:
5 Որոնք երկնային բաներուն նմանութիւնովը ու շուքովը կը ծառայեն, ինչպէս Մովսէսին հրամայուեցաւ, երբ խորանը պիտի շինէր. քանզի ըսաւ. «Նայէ որ լեռը քեզի ցուցուած օրինակին պէս շինես.»
zohrab-1805▾ eastern-1994▾ western am▾
8:55: которые служат образу и тени небесного, как сказано было Моисею, когда он приступал к совершению скинии: смотри, сказано, сделай все по образу, показанному тебе на горе.
8:5  οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσιν τῶν ἐπουρανίων, καθὼς κεχρημάτισται μωϊσῆς μέλλων ἐπιτελεῖν τὴν σκηνήν, ὅρα γάρ, φησίν, ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῶ ὄρει·
8:5. (οἵτινες (which-ones) ὑποδείγματι (unto-a-showing-under-to) καὶ (and) σκιᾷ (unto-a-shadow) λατρεύουσιν (they-serve-of) τῶν (of-the-ones) ἐπουρανίων , ( of-upon-sky-belonged ,"καθὼς (down-as) κεχρημάτισται (it-had-come-to-be-afforded-to) Μωυσῆς (a-Mouses) μέλλων (impending) ἐπιτελεῖν (to-finish-upon-unto) τὴν (to-the-one) σκηνήν, (to-a-tenting," Ὅρα ( Thou-should-discern-unto ) γάρ, (therefore,"φησίν, (it-declareth," ποιήσεις ( thou-shall-do-unto ) πάντα ( to-all ) κατὰ ( down ) τὸν ( to-the-one ) τύπον ( to-an-impression ) τὸν ( to-the-one ) δειχθέντα ( to-having-been-shown ) σοι ( unto-thee ) ἐν ( in ) τῷ ( unto-the-one ) ὄρει :) ( unto-a-jut )
8:5. qui exemplari et umbrae deserviunt caelestium sicut responsum est Mosi cum consummaret tabernaculum vide inquit omnia facito secundum exemplar quod tibi ostensum est in monteWho serve unto the example and shadow of heavenly things. As it was answered to Moses, when he was to finish the tabernacle: See (saith he) that thou make all things according to the pattern which was shewn thee on the mount.
5. who serve a copy and shadow of the heavenly things, even as Moses is warned when he is about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern that was shewed thee in the mount.
8:5. gifts which serve as mere examples and shadows of the heavenly things. And so it was answered to Moses, when he was about to complete the tabernacle: “See to it,” he said, “that you make everything according to the example which was revealed to you on the mountain.”
8:5. Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, [that] thou make all things according to the pattern shewed to thee in the mount.
Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, [that] thou make all things according to the pattern shewed to thee in the mount:

5: которые служат образу и тени небесного, как сказано было Моисею, когда он приступал к совершению скинии: смотри, сказано, сделай все по образу, показанному тебе на горе.
8:5  οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσιν τῶν ἐπουρανίων, καθὼς κεχρημάτισται μωϊσῆς μέλλων ἐπιτελεῖν τὴν σκηνήν, ὅρα γάρ, φησίν, ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῶ ὄρει·
8:5. qui exemplari et umbrae deserviunt caelestium sicut responsum est Mosi cum consummaret tabernaculum vide inquit omnia facito secundum exemplar quod tibi ostensum est in monte
Who serve unto the example and shadow of heavenly things. As it was answered to Moses, when he was to finish the tabernacle: See (saith he) that thou make all things according to the pattern which was shewn thee on the mount.
8:5. gifts which serve as mere examples and shadows of the heavenly things. And so it was answered to Moses, when he was about to complete the tabernacle: “See to it,” he said, “that you make everything according to the example which was revealed to you on the mountain.”
8:5. Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, [that] thou make all things according to the pattern shewed to thee in the mount.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:5: Who serve - Οἱτινες λατρευουσι· Who perform Divine worship.
Unto the example and shadow - Υποδειγματι και σκιᾳ, With the representation and shadow; this is Dr. Macknight's translation, and probably the true one.
The whole Levitical service was a representation and shadow of heavenly things; it appears, therefore, absurd to say that the priests served Unto an example or representation of heavenly things; they served rather unto the substance of those things, With appropriate representations and shadows.
As Moses was admonished - Καθως κεχρηματισται Μωσης· As Moses was Divinely warned or admonished of God.
According to the pattern - Κατα τον τυπον· According to the type, plan, or form. It is very likely that God gave a regular plan and specification of the tabernacle and all its parts to Moses; and that from this Divine plan the whole was constructed. See on Exo 25:40 (note).
Albert Barnes: Notes on the Bible - 1834
8:5: Who serve unto the example - Who perform their service by the mere example and shadow of the heavenly things; or in a tabernacle, and in a mode, that is the mere emblem of the reality which exists in heaven. The reference is to the tabernacle, which was a mere "example" or "copy" of heaven. The word rendered here "example" - ὑποδείγμα hupodeigma - means a "copy, likeness, or imitation." The tabernacle was made after a pattern which was shown to Moses; it was made so as to have some faint resemblance to the reality in heaven, and in that "copy," or "example," they were appointed to officiate. Their service, therefore, had some resemblance to that in heaven.
And shadow - That is, in the tabernacle where they served there was a mere shadow of what was real and substantial. Compared with what is in heaven, it was what the shadow is compared with the substance. A shadow - as of a man, a house, a tree, will indicate the form, the outline, the size of the object; but it has no substance, or reality. So it was with the rites of the Jewish religion. They were designed merely as a shadow of the substantial realities of the true religion, or to present the dim outlines of what is true and real in heaven; compare the Col 2:17 note; Heb 10:1 note. The word "shadow" here - σκιᾶ skia - is used in distinction from the body or reality - σῶμα sō ma - (compare Col 2:17), and also from εἰκών eikō n - a perfect image or resemblance; see Heb 10:1.
Of heavenly things - Of the heavenly sanctuary; of what is real and substantial in heaven. That is, there exists in heaven a reality of which the service in the Jewish sanctuary was but the outline. The reference is, undoubtedly, to the service which the Lord Jesus performs there as the great high priest of his people.
As Moses was admonished of God - As he was divinely instructed. The word used used - χρηματίζω chrē matizō - means properly to give oracular responses; to make communications to people in a supernatural way - by dreams, by direct Revelations, etc.; see Mat 2:12, Mat 2:22; Luk 2:26; Act 10:22; Heb 11:7.
For, see, saith he - Exo 25:9, Exo 25:40; Exo 26:30. In Exo 11:1-10, it is also repeatedly said that Moses executed all the work of the tabernacle as he had been commanded. Great care was taken that an exact copy should be exhibited to him of all which he was to make, and that the work should be exactly like the pattern. The reason doubtless was, that as the Jewish service was to be typical, none but God could judge of the form in which the tabernacle should be made. It was not to be an edifice of architectural beauty, skill, or taste, but was designed to adumbrate important realities which were known only to God. Hence, it was needful that the exact model of them should be given to Moses, and that it should be scrupulously followed.
That thou make all things - Not only the tabernacle itself, but the altars, the ark, the candlestick, etc. The form and materials for each were specified, and the exact pattern shown to Moses in the mount.
According to the pattern - Greek τύπον tupon - "type;" that is, figure, form. The word τύπος tupos, "type," means properly anything produced by the agency or means of "blows" (from τύπτω tuptō, "to strike"); hence, a mark, stamp, print, impression - as that made by driving nails in the hands Joh 20:25; then a figure or form, as of an image or statue Act 7:43; the form of a doctrine or opinion Rom 6:17; then an example to be imitated or followed Co1 10:6-7; Phi 3:17; Th1 1:7; Th2 3:9; and hence, a pattern, or model after which anything is to be made; Act 7:44. This is the meaning here. The allusion is to a pattern such as an architect or sculptor uses; a drawing, or figure made in wood or clay, after which the work is to be modelled. The idea is, that some such drawing or model was exhibited to Moses by God on mount Sinai, so that he might have an exact idea of the tabernacle which was to be made. A similar drawing or model of the temple was given by David to Solomon; Ch1 28:11-12. We are not indeed to suppose that there was in the case of the pattern shown to Moses, any miniature model of wood or stone actually created and exhibited, but that the form of the tabernacle was exhibited to Moses in vision (note, Isa 1:1), or was so vividly impressed on his mind that he would have a distinct view of the edifice which was to be reared.
In the mount - In mount Sinai; for it was while Moses was there in the presence of God, that these communications were made.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: unto: Υποδειγματι και [Strong's G2532], σκια [Strong's G4639], or, "with the representation and shadow," as Dr. Macknight renders.
the example: Heb 9:9, Heb 9:23, Heb 9:24, Heb 10:1; Col 2:17
See: Exo 25:40, Exo 26:30, Exo 27:8; Num 8:4; Ch1 28:12, Ch1 28:19; Act 7:44
pattern: Τυπον [Strong's G5179], type, plan, or form.
John Gill
8:5 Who serve unto the example and shadow of heavenly things,.... Things respecting the person, office, and grace of Christ; the priests themselves were types of him; the places they ministered in were an exemplar of the heavenly places, as the word may be rendered, where Christ is; and the things they ministered were shadows of the good things which are by Christ; and the shadows were mere representations; dark, obscure, glimmering ones, and were fleeting and transitory:
as Moses was admonished of God; by an oracle; he was a peculiar favourite of God, and was the mediator between God and the people of Israel, and what he received was oracle wise; what he delivered to the people was what he received from God; and what was thus delivered ought to be received as from God: and this admonition or oracle was given him
when he was about to make the tabernacle; the Levitical one, with everything appertaining to the worship of God in it: this is ascribed to Moses, though it was made by others, because it was by his direction, and under his care and oversight; and he had this admonition at the beginning of it; and at the finishing of it he looked upon it, and saw that it was all done as the Lord had commanded; Ex 25:40,
for see, saith he, that thou make all things according to the pattern showed to thee in the Mount; Moses was taken up into a mountain with God, even Mount Sinai; and while he was there, a pattern was given him of the tabernacle and all its utensils; this was not a device of his own, but was shown him by God; and this pattern reached to every particular thing; and great care and circumspection were used that the most minute thing answered to it. The Jews think this pattern was given him by the ministry of angels; Gabriel, they say (f), girt himself with a girdle, and showed to Moses the work of the candlestick; and they further say, that an ark of fire, and a table of fire; and a candlestick of fire, descended from heaven, and Moses saw them, and made according to them: from whence it may be observed that the tabernacle, and tabernacle worship, were of divine institution; the ceremonious rites of the Jews were not, as some have affirmed, borrowed from the Egyptians; nor were they given as diversions to that people, nor only to preserve them from idolatry, and keep them separate from others, but were designed to lead them to Christ, whom they were typical of; wherefore the abuse, and not the use of them, were condemned under the former dispensation; though they were to continue no longer than till Christ came, and suffered and died; and now they are abolished: moreover, it may be gathered from hence, that whatever is done in a way of religious worship, should be according to a divine rule; a church of Christ ought to be formed according to the primitive pattern, and should consist, not of all that are born in a nation, province, or parish; nor should all that are born of believing parents be admitted into it; no unholy, unbelieving, and unconverted persons, only such as are true believers in Christ, and who are baptized according as the word of God directs; the officers of a church should be only of two sorts, bishops, elders, pastors or overseers, and deacons; the ordinances are baptism, which should only be administered to believers, and by immersion, and the Lord's supper, of which none should partake, but those who have tasted that the Lord is gracious; and this should be performed as Christ performed it, and as the Apostle Paul received it from him; the discipline of Christ's house should be regarded, and all the laws of it carefully and punctually in execution; and a conversation becoming the Gospel should be attended to.
(f) T. Bab. Menachot, fol. 29. 1.
John Wesley
8:5 Who serve - The temple, which was not yet destroyed. After the pattern and shadow of heavenly things - Of spiritual, evangelical worship, and of everlasting glory. The pattern - Somewhat like the strokes pencilled out upon a piece of fine linen, which exhibit the figures of leaves and flowers, but have not yet received their splendid colours and curious shades. And shadow - Or shadowy representation, which gives you some dim and imperfect idea of the body, but not the fine features, not the distinguishing air; none of those living graces which adorn the real person. Yet both the pattern and shadow lead our minds to something nobler than themselves: the pattern, to that holiness and glory which complete it; the shadow, to that which occasions it. Ex 25:40.
Robert Jamieson, A. R. Fausset and David Brown
8:5 Who--namely, the priests.
serve unto the example--not "after the example," as BENGEL explains. But as in Heb 13:10, "serve the tabernacle," that is, do it service: so "serve (the tabernacle which is but) the outline and shadow." The Greek for "example" is here taken for the sketch, copy, or suggestive representation of the heavenly sanctuary, which is the antitypical reality and primary archetype. "The mount" answers to heaven, Heb 12:22.
admonished--The Greek especially applies to divine responses and commands.
to make--"perfectly": so the Greek.
See--Take heed, accurately observing the pattern, that so thou mayest make, &c.
saith he--God.
the pattern--an accurate representation, presented in vision to Moses, of the heavenly real sanctuary. Thus the earthly tabernacle was copy of a copy; but the latter accurately representing the grand archetypical original in heaven (Ex 25:40).
8:68:6: Բայց արդ՝ առատագո՛յն եւս պաշտաման եհաս Յիսուս, որչափ լաւագո՛յն եւս ուխտի է՛ միջնորդ՝ որ ՚ի յառաւե՛լ աւետիսն օրինադրեցաւ[4765]։[4765] Ոմանք. Առատապէս պաշտ՛՛... որչափ եւ լաւագոյն եւս... որ յառաւել աւե՛՛։
6 Բայց արդ, Յիսուս աւելի բարձր սպասաւորութեան էլ հասաւ, քանի որ միջնորդ է առաւել լաւ ուխտի, ուխտ, որ լաւագոյն խոստումների վրայ հիմնուեց.
6 Բայց հիմա Յիսուս ա՛լ աւելի գերազանց պաշտօնի մը հասաւ, որչափ որ լաւագոյն խոստումներով հաստատուած լաւագոյն ուխտի մը միջնորդ է։
Բայց արդ առատագոյն եւս պաշտաման եհաս [28]Յիսուս, որչափ լաւագոյն եւս ուխտի է միջնորդ` որ յառաւել աւետիսն օրինադրեցաւ:

8:6: Բայց արդ՝ առատագո՛յն եւս պաշտաման եհաս Յիսուս, որչափ լաւագո՛յն եւս ուխտի է՛ միջնորդ՝ որ ՚ի յառաւե՛լ աւետիսն օրինադրեցաւ[4765]։
[4765] Ոմանք. Առատապէս պաշտ՛՛... որչափ եւ լաւագոյն եւս... որ յառաւել աւե՛՛։
6 Բայց արդ, Յիսուս աւելի բարձր սպասաւորութեան էլ հասաւ, քանի որ միջնորդ է առաւել լաւ ուխտի, ուխտ, որ լաւագոյն խոստումների վրայ հիմնուեց.
6 Բայց հիմա Յիսուս ա՛լ աւելի գերազանց պաշտօնի մը հասաւ, որչափ որ լաւագոյն խոստումներով հաստատուած լաւագոյն ուխտի մը միջնորդ է։
zohrab-1805▾ eastern-1994▾ western am▾
8:66: Но Сей [Первосвященник] получил служение тем превосходнейшее, чем лучшего Он ходатай завета, который утвержден на лучших обетованиях.
8:6  νυν[ὶ] δὲ διαφορωτέρας τέτυχεν λειτουργίας, ὅσῳ καὶ κρείττονός ἐστιν διαθήκης μεσίτης, ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται.
8:6. νῦν (now) δὲ (moreover) διαφορωτέρας (of-more-beareed-through) τέτυχεν (it-hath-had-come-to-actuate) λειτουργίας, (of-a-public-working-unto,"ὅσῳ (unto-which-a-which) καὶ (and) κρείττονός (of-more-superior) ἐστιν (it-be) διαθήκης (of-a-placement-through) μεσίτης, (a-mediator,"ἥτις (which-a-one) ἐπὶ (upon) κρείττοσιν ( unto-more-superior ) ἐπαγγελίαις (unto-messagings-upon-unto) νενομοθέτηται. (it-had-come-to-be-parcelee-placed-unto)
8:6. nunc autem melius sortitus est ministerium quanto et melioris testamenti mediator est quod in melioribus repromissionibus sanctum estBut now he hath obtained a better ministry, by how much also he is a mediator of a better testament which is established on better promises.
6. But now hath he obtained a ministry the more excellent, by how much also he is the mediator of a better covenant, which hath been enacted upon better promises.
8:6. But now he has been granted a better ministry, so much so that he is also the Mediator of a better testament, which has been confirmed by better promises.
8:6. But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.
But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises:

6: Но Сей [Первосвященник] получил служение тем превосходнейшее, чем лучшего Он ходатай завета, который утвержден на лучших обетованиях.
8:6  νυν[ὶ] δὲ διαφορωτέρας τέτυχεν λειτουργίας, ὅσῳ καὶ κρείττονός ἐστιν διαθήκης μεσίτης, ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται.
8:6. nunc autem melius sortitus est ministerium quanto et melioris testamenti mediator est quod in melioribus repromissionibus sanctum est
But now he hath obtained a better ministry, by how much also he is a mediator of a better testament which is established on better promises.
8:6. But now he has been granted a better ministry, so much so that he is also the Mediator of a better testament, which has been confirmed by better promises.
8:6. But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Ср. VII:22.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Old and New Covenant.A. D. 62.
6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. 7 For if that first covenant had been faultless, then should no place have been sought for the second. 8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: 9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. 10 For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: 11 And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. 12 For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. 13 In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.

In this part of the chapter, the apostle illustrates and confirms the superior excellency of the priesthood of Christ above that of Aaron, from the excellency of that covenant, or that dispensation of the covenant of grace, of which Christ was the Mediator (v. 6): his ministry is more excellent, by how much he is the Mediator of a better covenant. The body and soul too of all divinity (as some observe) consist very much in rightly distinguishing between the two covenants--the covenant of works and the covenant of grace; and between the two dispensations of the covenant of grace--that under the Old Testament and that under the New. Now observe,

I. What is here said of the old covenant, or rather of the old dispensation of the covenant of grace: of this it is said, 1. That it was made with the fathers of the Jewish nation at mount Sinai (v. 9), and Moses was the Mediator of that covenant, when God took them by the hand, to lead them out of the land of Egypt, which intimates the great affection, condescension, and tender care of God towards them. 2. That this covenant was not found faultless (v. 7, 8); it was a dispensation of darkness and dread, tending to bondage, and only a schoolmaster to bring us to Christ; it was perfect in its kind, and fitted to answer its end, but very imperfect in comparison of the gospel. 3. That it was not sure or stedfast; for the Jews continued not in that covenant, and the Lord regarded them not, v. 9. They dealt ungratefully with their God, and cruelly with themselves, and fell under God's displeasure. God will regard those who remain in his covenant, but will reject those who cast away his yoke from them. 4. That it is decayed, grown old, and vanisheth away, v. 13. It is antiquated, canceled, out of date, of no more use in gospel times than candles are when the sun has risen. Some think the covenant of peculiarity did not quite decay till the destruction of Jerusalem, though it was forfeited at the death of Christ, and was made old, and was now to vanish and perish, and the Levitical priesthood vanished with it.

II. What is here said of the New-Testament dispensation, to prove the superior excellency of Christ's ministry. It is said,

1. That it is a better covenant (v. 6), a more clear and comfortable dispensation and discovery of the grace of God to sinners, bringing in holy light and liberty to the soul. It is without fault, well ordered in all things. It requires nothing but what it promises grace to perform. It accepts of godly sincerity, accounting it gospel perfection. Every transgression does not turn us out of covenant; all is put into a good and safe hand.

2. That it is established upon better promises, more clear and express, more spiritual, more absolute. The promises of spiritual and eternal blessings are in this covenant positive and absolute; the promises of temporal blessings are with a wise and kind proviso, as far as shall be for God's glory and his people's good. This covenant contains in it promises of assistance and acceptance in duty, promises of progress and perseverance in grace and holiness, of bliss and glory in heaven, which were more obscurely shadowed forth by the promises of the land of Canaan, a type of heaven.

3. It is a new covenant, even that new covenant that God long ago declared he would make with the house of Israel, that is, all the Israel of God; this was promised in Jer. xxxi. 31, 32, and accomplished in Christ. This will always be a new covenant, in which all who truly take hold of it shall be always found preserved by the power of God. It is God's covenant; his mercy, love, and grace moved for it; his wisdom devised it; his Son purchased it; his wisdom devised it; his Son purchased it; his Spirit brings souls into it, and builds them up in it.

4. The articles of this covenant are very extraordinary, which are sealed between God and his people by baptism and the Lord's supper; whereby they bind themselves to their part, and God assures them he will do his part; and his is the main and principal part, on which his people depend for grace and strength to do theirs. Here,

(1.) God articles with his people that he will put his laws into their minds and write them in their hearts, v. 10. He once wrote his laws to them, now he will write his laws in them; that is, he will give them understanding to know and to believe his law; he will give them memories to retain them; he will give them hearts to love them and consciences to recognize them; he will give them courage to profess them and power to put them in practice; the whole habit and frame of their souls shall be a table and transcript of the law of God. This is the foundation of the covenant; and, when this is laid, duty will be done wisely, sincerely, readily, easily, resolutely, constantly, and comfortably.

(2.) He articles with them to take them into a near and very honourable relation to himself. [1.] He will be to them a God; that is, he will be all that to them, and do all that for them, that God can be and do. Nothing more can be said in a thousand volumes than is comprehended in these few words: I will be a God to them. [2.] They shall be to him a people, to love, honour, observe, and obey him in all things; complying with his cautions, conforming to his commands, comporting with his providences, copying out his example, taking complacency in his favour. This those must do and will do who have God for their God; this they are bound to do as their part of the contract; this they shall do, for God will enable them to do it, as an evidence that he is their God and that they are his people; for it is God himself who first founds the relation, and then fills it up with grace suitable and sufficient, and helps them in their measure to fill it up with love and duty; so that God engages both for himself and them.

(3.) He articles with them that they shall grow more and more acquainted with their God (v. 11): They shall all know me from the least to the greatest, insomuch that there shall not be so much need of one neighbour teaching another the knowledge of God. Here observe, [1.] In the want of better instruction, one neighbour should be teaching another to know the Lord, as they have ability and opportunity for it. [2.] This private instruction shall not be so necessary under the New Testament as it was under the Old. The old dispensation was shadowy, dark, ritual, and less understood; their priests preached but seldom, and but a few at a time, and the Spirit of God was more sparingly given out. But under the new dispensation there shall be such abundance of public qualified preachers of the gospel, and dispensers of ordinances statedly in the solemn assemblies, and so great a flocking to them, as doves to their windows, and such a plentiful effusion of the Spirit of God to make the ministration of the gospel effectual, that there shall be a mighty increase and spreading of Christian knowledge in persons of all sorts, of each sex, and of all ages. O that this promise might be fulfilled in our days, that the hand of God may be with his ministers, that a great number may believe and be turned to the Lord!

(4.) God articles with them about the pardon of their sins, as what always accompanies the true knowledge of God (v. 12): For I will be merciful to their unrighteousness, &c. Observe, [1.] The freeness of this pardon. It does not result from merit in man, but from mercy in God; he pardons for his own name's sake. [2.] The fullness of this pardon; it extends to their unrighteousness, sins, and iniquities; to all kinds of sin, to sins highly aggravated. [3.] The fixedness of this pardon. It is so final and so fixed that God will remember their sins no more; he will not recall his pardon; he will not only forgive their sins, but forget them, treat them as if he had forgotten them. This pardoning mercy is connected with all other spiritual mercies. Unpardoned sin prevents mercy, and pulls down judgments; but the pardon of sin prevents judgment, and opens a wide door to all spiritual blessings; it is the effect of that mercy that is from everlasting, and the earnest of that mercy that shall be to everlasting. This is the excellency of the new dispensation, and these are the articles of it; and therefore we have no reason to repine, but great reason to rejoice that the former dispensation is antiquated and has vanished away.
Adam Clarke: Commentary on the Bible - 1831
8:6: Now hath he obtained a more excellent ministry - His office of priesthood is more excellent than the Levitical, because the covenant is better, and established on better promises: the old covenant referred to earthly things; the new covenant, to heavenly. The old covenant had promises of secular good; the new covenant, of spiritual and eternal blessings. As far as Christianity is preferable to Judaism, as far as Christ is preferable to Moses, as far as spiritual blessings are preferable to earthly blessings, and as far as the enjoyment of God throughout eternity is preferable to the communication of earthly good during time; so far does the new covenant exceed the old.
Albert Barnes: Notes on the Bible - 1834
8:6: But now hath he obtained - That is, Christ.
A more excellent ministry - A service of a higher order, or of a more exalted nature. It was the real and substantial service of which the other was but the emblem; it pertained to things in heaven, while that was concerned with the earthly tabernacle; it was enduring, while that was to vanish away; see the notes on Co2 3:6-9.
By how much - By as much as the new covenant is more important than the old, by so much does his ministry exceed in dignity that under the ancient dispensation.
He is the mediator - see the notes on Gal 3:19-20, where the word "mediator" is explained. It means here that Christ officiates between God and man according to the arrangements of the new covenant.
Of a better covenant - Margin, "Or testament." This word properly denotes a "disposition, arrangement, or ordering" of things; and in the Scriptures is employed to describe the arrangement which God has made to secure the maintenance of his worship on earth, and the salvation of people. It is uniformly used in the Septuagint and in the New Testament to denote the covenant which God makes with people. The word which "properly" denotes a "covenant or compact" - συνθήκη sunthē kē - "suntheke" is never used. The writers of the New Testament evidently derived its use from the Septuagint, but why the authors of that version employed it as denoting a "will" rather than the proper one denoting a "compact," is unknown. It has been supposed by some, and the conjecture is not wholly improbable, that it was because they were unwilling to represent God as making a "compact" or "agreement" with people, but chose rather to represent him as making a mere "arrangement or ordering of things;" compare the notes on Heb 8:8, and Heb 9:16-17. This is a better covenant than the old, inasmuch as it relates mainly to the pardon of sin; to a spiritual and holy religion; see Heb 8:10. The former related more to external rites and observances, and was destined to vanish away; see Heb 8:13.
Which was established upon better promises - The promises in the first covenant pertained mainly to the present life. They were promises of length of days; of increase of numbers; of seed time and harvest; of national privileges, and of extraordinary peace, abunance, and prosperity. That there was also the promise of eternal life, it would be wrong to doubt; but this was not the main thing. In the new covenant, however, the promise of spiritual blessings becomes the principal thing. The mind is directed to heaven; the heart is cheered with the hopes of immortal life, the favor of God and the anticipation of heaven are secured in the most ample and solemn manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: obtained: Heb 8:7-13; Co2 3:6-11
the mediator: Heb 7:22, Heb 12:24; Gal 3:19, Gal 3:20
covenant: or, testament, Heb 7:22, Heb 9:15-20
was established: Νενομοθηται [Strong's G3549], "was ordained (or established) by law."
upon: Heb 8:10-12; Rom 9:4; Gal 3:16-21; Tit 1:2; Pe2 1:4
Geneva 1599
8:6 (6) But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.
(6) He enters into the comparison of the old and transitory Testament or covenant, being but for a time, of which the Levitical priests were mediators, with the new, the everlasting Mediator of which is Christ, to show that this is not only better than that in all respects, but also that that was made void by this.
John Gill
8:6 But now hath he obtained a more excellent ministry,.... Christ has a ministry, he is the minister of the sanctuary, Heb 8:2 he has "obtained" this ministry of his Father; he was called unto it and engaged in it by him; and he has "now" obtained it; for though he was called to it from eternity, it was in time he came an high priest of good things, to come; and his ministry is
a more excellent one than that of the priests, who offered gifts according to the law and served to the example and shadow of heavenly things; as abundantly appears from the preceding chapter, and from this, as well, as from what follows:
by how much also he is the Mediator of a better covenant; the covenant of grace, as administered under the Gospel dispensation; which is not only better than the covenant of works, that being conditional, this absolute; that stood on the foot of works, this on the foot of grace, and is established in Christ; that being broken and made void, this continues; and not only better than the covenant of the Levitical priesthood, which was but a typical one, and is now ceased, but also than the covenant of grace, as administered under the legal dispensation; being better than that, as to the manner of its manifestation, which is more full and clear; and as to the extent of its administration, reaching to Gentiles as well as Jews; and as to the ratification of it by the blood of Christ, called from thence the blood of the everlasting covenant; and as to the promises of it, here said to be better:
which was established upon better promises; which are not now delivered out as before, under the figure of earthly and temporal things; nor under a condition to be performed nor confined to a particular people and nation; and which are attended with a greater measure of the Spirit, to open and apply them; and are all secured in Christ Jesus, and confirmed by his blood: and now of this covenant Christ is the "Mediator"; a mediator is of more persons than one, and of these at variance; and he is a middle person between both; and his business is to bring both parties together, and make peace between them: the two parties in this case are God and man, set at a distance from each other by the sin of man, whereby man is become enmity to God; Christ is the Mediator between God and man, a middle person between both, being both God and man, the daysman, who lays his hands on both; who brings men to God that were afar off, and makes peace for them by the blood of his cross, and satisfies the justice of God, which he has done by the sacrifice of himself; and now appears in the presence of God for them, and intercedes for them, and applies the blessings of the covenant to them by his Spirit, and keeps and preserves them safe to his everlasting kingdom; and for this office he is every way fit, and in this he excels the Levitical priests, and has a ministry superior to theirs, since he is such a Mediator, and a Mediator of such a covenant,
John Wesley
8:6 And now he hath obtained a more excellent ministry - His priesthood as much excels theirs, as the promises of the gospel (whereof he is a surety) excels those of the law. These better promises are specified, Heb 8:10-11: those in the law were mostly temporal promises.
Robert Jamieson, A. R. Fausset and David Brown
8:6 now--not time; but "as it is."
more excellent ministry--than any earthly ministry.
by how much--in proportion as.
mediator--coming between us and God, to carry into effect God's covenant with us. "The messenger (angel) of the covenant."
which--Greek, "one which" [ALFORD]: inasmuch as being one which.
established--Greek, "enacted as a law." So Rom 3:27, "law of faith"; and Rom 8:2; Rom 9:31, apply "law" to the Gospel covenant. It is implied hereby, the Gospel is founded on the law, in the spirit and essence of the latter.
upon--resting upon.
better promises--enumerated Heb 8:10-11. The Old Testament promises were mainly of earthly, the New Testament promises, of heavenly blessings: the exact fulfilment of the earthly promises was a pledge of the fulfilment of the heavenly. "Like a physician who prescribes a certain diet to a patient, and then when the patient is beginning to recover, changes the diet, permitting what he had before forbidden; or as a teacher gives his pupil an elementary lesson at first; preparatory to leading him to a higher stage": so Rabbi Albo in his Ikkarim. Compare Jer 7:21-22, which shows that God's original design in the old covenant ritual system was, that it should be pedagogical, as a schoolmaster leading and preparing men for Christ.
8:78:7: Զի եթէ առաջինն անարա՛տ էր, ապա երկրորդին տեղի ո՛չ խնդրէր[4766]։ [4766] Ոսկան. Ապա երկրորդն տեղի ոչ։
7 եթէ առաջինը անթերի լինէր, ապա երկրորդի համար տեղ չէր փնտռուի:
7 Վասն զի եթէ առաջինը անմեղադրելի ըլլար, ուստի երկրորդը պիտի չփնտռուէր։
Զի եթէ առաջինն անարատ էր, ապա երկրորդին տեղի ոչ խնդրէր:

8:7: Զի եթէ առաջինն անարա՛տ էր, ապա երկրորդին տեղի ո՛չ խնդրէր[4766]։
[4766] Ոսկան. Ապա երկրորդն տեղի ոչ։
7 եթէ առաջինը անթերի լինէր, ապա երկրորդի համար տեղ չէր փնտռուի:
7 Վասն զի եթէ առաջինը անմեղադրելի ըլլար, ուստի երկրորդը պիտի չփնտռուէր։
zohrab-1805▾ eastern-1994▾ western am▾
8:77: Ибо, если бы первый [завет] был без недостатка, то не было бы нужды искать места другому.
8:7  εἰ γὰρ ἡ πρώτη ἐκείνη ἦν ἄμεμπτος, οὐκ ἂν δευτέρας ἐζητεῖτο τόπος·
8:7. εἰ (If) γὰρ (therefore) ἡ (the-one) πρώτη (most-before) ἐκείνη (the-one-thither) ἦν (it-was) ἄμεμπτος, (un-blameable,"οὐκ (not) ἂν (ever) δευτέρας (of-second) ἐζητεῖτο (it-was-being-sought-unto) τόπος: (an-occasion)
8:7. nam si illud prius culpa vacasset non utique secundi locus inquirereturFor if that former had been faultless, there should not indeed a place have been sought for a second.
7. For if that first had been faultless, then would no place have been sought for a second.
8:7. For if the former one had been entirely without fault, then a place certainly would not have been sought for a subsequent one.
8:7. For if that first [covenant] had been faultless, then should no place have been sought for the second.
For if that first [covenant] had been faultless, then should no place have been sought for the second:

7: Ибо, если бы первый [завет] был без недостатка, то не было бы нужды искать места другому.
8:7  εἰ γὰρ ἡ πρώτη ἐκείνη ἦν ἄμεμπτος, οὐκ ἂν δευτέρας ἐζητεῖτο τόπος·
8:7. nam si illud prius culpa vacasset non utique secundi locus inquireretur
For if that former had been faultless, there should not indeed a place have been sought for a second.
8:7. For if the former one had been entirely without fault, then a place certainly would not have been sought for a subsequent one.
8:7. For if that first [covenant] had been faultless, then should no place have been sought for the second.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Ср. VII:11, 18-19.
Adam Clarke: Commentary on the Bible - 1831
8:7: If that first had been faultless - This is nearly the same argument with that in Heb 7:11. The simple meaning is: If the first covenant had made a provision for and actually conferred pardon and purity, and given a title to eternal life, then there could have been no need for a second; but the first covenant did not give these things, therefore a second was necessary; and the covenant that gives these things is the Christian covenant.
Albert Barnes: Notes on the Bible - 1834
8:7: For if that first covenant had been faultless - see the note on Heb 7:11. It is implied here that God had said that that covenant was not perfect or faultless. The meaning is not that that first covenant made under Moses had any real faults - or inculcated what was wrong, but that it did not contain the ample provision for the pardon of sin and the salvation of the soul which was desirable. It was merely "preparatory" to the gospel.
Then should no place have been sought for the second - There could not have been - inasmuch as in that case it would have been impossible to have bettered it, and any change would have been only for the worse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: had: Heb 8:6, Heb 7:11, Heb 7:18; Gal 3:21
Geneva 1599
8:7 (7) For if that first [covenant] had been faultless, then should no place have been sought for the second.
(7) He proves by the testimony of Jeremiah that there is a second Testament or covenant, and therefore that the first was not perfect.
John Gill
8:7 For if that first covenant had been faultless,.... Not the covenant of works; that was made in paradise, this on Mount Sinai; that was made with Adam and his posterity, this with the Jews only; that had no mediator, this had one, Moses; that was not dedicated with blood, this was; that had no forgiveness of sin in it, this had; under that saints are not, but they were under this; to be under that was no privilege, but to be under this it was, as to the Israelites, who on this account were preferable to all other nations: nor is the pure covenant of grace as administered under the Gospel, meant; for though that was first made, yet is the second in administration; that includes the elect of God among the Gentiles, this only the Jews; that is made only with them, and is made known to them whom God calls by his grace in time, this was made with good and bad; that was of pure grace, this required works in order to life and the enjoyment of its blessings; that is an everlasting covenant, this is done away; and the one is manifestly distinguished from the other in this chapter: but the covenant here designed is the covenant of grace, as administered under the legal dispensation, and which was a typical one; the people with whom it was made were typical of the true Israel of God; the blessings promised in it were shadows of good things to come; the works it required were typical of Christ's obedience to the law, in the room and stead of his people, by which he fulfilled it; the sacrifices on which it was established were types of the sacrifice and death of Christ; the mediator of it. Moses, was a type of Christ, the Mediator of the new covenant; and it was confirmed by the blood of beasts, which was typical of the blood of Christ: this covenant was not "faultless", but was faulty or blameworthy; not that there was anything sinful and criminal in it, but it was deficient; there was a weakness in it; its sacrifices could not make men perfect, nor take away sin; there wanted a larger supply of the grace of the Spirit to write the law of God upon the heart, and to enable men to keep it; there was not in it so full a revelation of the mind and will of God, and of his love and grace, as has since been made; nor did it exhibit a free and full pardon for all sins, unclogged of every condition; the persons that were under it were faulty; hence it follows, that God found fault with them, they could not answer the requirements and end of it: had it been faultless,
then should no place have been sought for the second; the covenant of grace unveiled in the Gospel dispensation, called the better testament, the better covenant, and the new covenant; in order to, introduce which, the first was removed, that this might succeed it; just as because there was no perfection by the Levitical priesthood, it became necessary that another priest should arise, of another order.
John Wesley
8:7 For if the first had been faultless - If that dispensation had answered all God's designs and man's wants, if it had not been weak and unprofitable unable to make anything perfect, no place would have been for a second.
Robert Jamieson, A. R. Fausset and David Brown
8:7 Same reasoning as in Heb 7:11.
faultless--perfect in all its parts, so as not to be found fault with as wanting anything which ought to be there: answering all the purposes of a law. The law in its morality was blameless (Greek, "amomos"); but in saving us it was defective, and so not faultless (Greek, "amemptos").
should no place have been sought--as it has to be now; and as it is sought in the prophecy (Heb 8:8-11). The old covenant would have anticipated all man's wants, so as to give no occasion for seeking something more perfectly adequate. Compare on the phrase "place . . . sought," Heb 12:17.
8:88:8: Նա՝ աւասիկ բամբասէ՛ զնոսա՝ եւ ասէ. Ահաւասիկ աւուրք եկեսցեն՝ ասէ Տէր, եւ կատարեցից ՚ի վերայ տա՛նն Իսրայէլի եւ ՚ի վերայ տանն Յուդայ՝ ուխտ նո՛ր[4767]. [4767] Ոմանք. Նա աւանիկ բամ՛՛։
8 Եւ ահա մեղադրում է նրանց եւ ասում. «Ահաւասիկ օրեր պիտի գան, - ասում է Տէրը, - եւ Իսրայէլի տան հետ ու Յուդայի տան հետ նոր ուխտ պիտի կատարեմ,
8 Ուստի կը յանդիմանէ զանոնք ու կ’ըսէ. «‘Ահա օրեր պիտի գան’, կ’ըսէ Տէրը, ‘երբ Իսրայէլի տանը հետ ու Յուդայի տանը հետ նոր ուխտ պիտի ընեմ.
Նա աւանիկ բամբասէ զնոսա. եւ ասէ. Ահաւասիկ աւուրք եկեսցեն, ասէ Տէր, եւ կատարեցից ի վերայ տանն Իսրայելի եւ ի վերայ տանն Յուդայ ուխտ նոր:

8:8: Նա՝ աւասիկ բամբասէ՛ զնոսա՝ եւ ասէ. Ահաւասիկ աւուրք եկեսցեն՝ ասէ Տէր, եւ կատարեցից ՚ի վերայ տա՛նն Իսրայէլի եւ ՚ի վերայ տանն Յուդայ՝ ուխտ նո՛ր[4767].
[4767] Ոմանք. Նա աւանիկ բամ՛՛։
8 Եւ ահա մեղադրում է նրանց եւ ասում. «Ահաւասիկ օրեր պիտի գան, - ասում է Տէրը, - եւ Իսրայէլի տան հետ ու Յուդայի տան հետ նոր ուխտ պիտի կատարեմ,
8 Ուստի կը յանդիմանէ զանոնք ու կ’ըսէ. «‘Ահա օրեր պիտի գան’, կ’ըսէ Տէրը, ‘երբ Իսրայէլի տանը հետ ու Յուդայի տանը հետ նոր ուխտ պիտի ընեմ.
zohrab-1805▾ eastern-1994▾ western am▾
8:88: Но [пророк], укоряя их, говорит: вот, наступают дни, говорит Господь, когда Я заключу с домом Израиля и с домом Иуды новый завет,
8:8  μεμφόμενος γὰρ αὐτοὺς λέγει, ἰδοὺ ἡμέραι ἔρχονται, λέγει κύριος, καὶ συντελέσω ἐπὶ τὸν οἶκον ἰσραὴλ καὶ ἐπὶ τὸν οἶκον ἰούδα διαθήκην καινήν,
8:8. μεμφόμενος ( blaming ) γὰρ (therefore) αὐτοὺς (to-them) λέγει (it-fortheth," Ἰδοὺ ( Thou-should-have-had-seen ," ἡμέραι ( days ) ἔρχονται , ( they-cometh ," λέγει ( it-fortheth ," Κύριος , ( Authority-belonged ," καὶ ( and ) συντελέσω ( I-shall-finish-together-unto ) ἐπὶ ( upon ) τὸν ( to-the-one ) οἶκον ( to-a-house ) Ἰσραὴλ ( of-an-Israel ) καὶ ( and ) ἐπι ( upon ) τὸν ( to-the-one ) οἶκον ( to-a-house ) Ἰούδα ( of-an-Iouda ) διαθήκην ( to-a-placement-through ) καινήν , ( to-fresh ,"
8:8. vituperans enim eos dicit ecce dies veniunt dicit Dominus et consummabo super domum Israhel et super domum Iuda testamentum novumFor, finding fault with them, he saith: Behold the days shall come, saith the Lord: and I will perfect, unto the house of Israel and unto the house of Juda, a new testament:
8. For finding fault with them, he saith, Behold, the days come, saith the Lord, That I will make a new covenant with the house of Israel and with the house of Judah;
8:8. For, finding fault with them, he says: “Behold, the days shall arrive, says the Lord, when I will consummate a New Testament over the house of Israel and the house of Judah,
8:8. For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:
For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:

8: Но [пророк], укоряя их, говорит: вот, наступают дни, говорит Господь, когда Я заключу с домом Израиля и с домом Иуды новый завет,
8:8  μεμφόμενος γὰρ αὐτοὺς λέγει, ἰδοὺ ἡμέραι ἔρχονται, λέγει κύριος, καὶ συντελέσω ἐπὶ τὸν οἶκον ἰσραὴλ καὶ ἐπὶ τὸν οἶκον ἰούδα διαθήκην καινήν,
8:8. vituperans enim eos dicit ecce dies veniunt dicit Dominus et consummabo super domum Israhel et super domum Iuda testamentum novum
For, finding fault with them, he saith: Behold the days shall come, saith the Lord: and I will perfect, unto the house of Israel and unto the house of Juda, a new testament:
8:8. For, finding fault with them, he says: “Behold, the days shall arrive, says the Lord, when I will consummate a New Testament over the house of Israel and the house of Judah,
8:8. For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Причина для замены Ветхого Завета Новым указывается в недостатке первого. В чем состоял этот недостаток, указывается далее: в том, что дом Израиля и дом Иуды вел себя укоризненно ("укоряя их"), что "они не пребыли в том завете Моем, и Я пренебрег их" (9: ст.). Таким образом, неверность завету со стороны Израиля внесла в Ветхий Завет крупный недостаток - не в том смысле, что повредила самому завету, а лишь самому провинившемуся народу, потерявшему предназначенное ему предпочтение ("они... и Я пренебрег их..."). Сам Бог оставался верен Своему завету, что доказывается уже тем, что Он Свою цель спасения, для выполнения которой первый завет оказался недостаточным (по вине Израиля), желает теперь привести в исполнение через второй завет, и таким образом к одной милости присоединяет другую (Иер XXXI:31: и дал.). Таким образом, здесь указывается несколько особая (чем в VII:11; 18-19), так сказать, нравственная причина недостаточности Ветхого Завета и необходимости его замены другим, Новым. Ветхий Завет не проникал глубоко в мысли и сердца народа, нося характер более внешнего стороннего авторитета, посему и дается Новый, укореняющий свои нравственные требования на внутренней потребности ума и сердца самих людей, на необходимости и спасительности этих требований и согласии их со всею природою и назначением человека. В этом - громадная преимущественная сила и превосходство Нового Завета пред Ветхим. Законы Божии теперь написаны не на скрижалях только каменных, а вложены в мысли и сердца людей и имеют для них непререкаемый авторитет (2Кор. 3:3). Вместе с этим такое глубокое проникновение воли Божией во внутреннейшие и сокровеннейшие тайники природы человеческой (ума и сердца) более объединяет и сближает людей с Богом ("буду их Богом, а они будут Моим народом..." 10: ст.), делает Божественное откровение внутренне и непосредственно общедоступным, и живое Богопознание становится уделом всех, от мала до велика (11: ст.), что все вместе взятое обеспечит людям вечное оправдание (12: ст.). Как потому что 9-го стиха указывает причину недостаточности и отмены Ветхого Завета, так в соответствие этому потому что 11-го и 12-го стиха указывают причину прочности и незыблемости Нового - вечное живое общение с Богом и оправдание Им. Как выдающееся преимущество Нового Завета, пред Ветхим надлежит отметить и то, что область народа Божия понимается в нем гораздо шире, чем дом Израилев и дом Иудин в буквальном смысле этих слов. Здесь говорится: "все будут знать Меня...", то же, что сказал Иисус Христос: "будут все научены Богом..." (Ин 6:45; ср. 1Ин. 2:20, 27; Ис 54:13). Таким образом, по существу своему Новый Завет есть завет благодатного спасения, и заключен он в сердцах всех без исключения людей.
Adam Clarke: Commentary on the Bible - 1831
8:8: For finding fault with them - The meaning is evidently this: God, in order to show that the first covenant was inefficient, saith to them, the Israelites, Behold, the days come when I will make a new covenant, etc. He found fault with the covenant, and addressed the people concerning his purpose of giving another covenant, that should be such as the necessities of mankind required. As this place refers to Jer 31:31-34, the words finding fault with them may refer to the Jewish people, of whom the Lord complains that they had broken his covenant though he was a husband to them. See below.
With the house of Israel and with the house of Judah - That is, with all the descendants of the twelve sons of Jacob. This is thought to be a promise of the conversion of all the Jews to Christianity; both of the lost tribes, and of those who are known to exist in Asiatic and European countries.
Albert Barnes: Notes on the Bible - 1834
8:8: For finding fault with them - Or rather, "finding fault, he says to them." The difference is only in the punctuation, and this change is required by the passage itself. This is commonly interpreted as meaning that the fault was not found with "them" - that is, with the Jewish people, for they had had nothing to do in giving the covenant, but "with the covenant itself." "Stating its defects, he had said to them that he would give them one more perfect, and of which that was only preparatory." So Grotius, Stuart, Rosenmuller, and Erasmus understand it. Doddridge, Koppe, and many others understand it as it is in our translation, as implying that the fault was found with the people, and they refer to the passage quoted from Jeremiah for proof, where the complaint is of the people. The Greek may bear either construction; but may we not adopt a somewhat different interpretation still?
May not this be the meaning? For using the language of complaint, or language that implied that there was defect or error, he speaks of another covenant. According to this, the idea would be, not that he found fault specifically either with the covenant or the people, but generally that he used language which implied that there was defect somewhere when he promised another and a better covenant. The word rendered "finding fault" properly means to censure, or to blame. It is rendered in Mar 7:2, "they found fault," to wit, with those who ate with unwashed hands; in Rom 9:19, "why doth he yet find fault?" It occurs nowhere else in the New Testament, It is language used where wrong has been done; where there is ground of complaint; where it is desirable that there should be a change. In the passage here quoted from Jeremiah, it is not expressly stated that God found fault either with the covenant or with the people, but that he promised that he would give another covenant, and that it should be "different" from what he gave them when they came out of Egypt - implying that there was defect in that, or that it was not "faultless." The whole meaning is, that there was a deficiency which the giving of a new covenant would remove.
He saith - In Jer 31:31-34. The apostle has not quoted the passage literally as it is in the Hebrew, but he has retained the substance, and the sense is not essentially varied. The quotation appears to have been made partly from the Septuagint, and partly from memory. This often occurs in the New Testament.
Behold - This particle is designed to call attention to what was about to be said as important, or as having some special claim to notice. It is of very frequent occurrence in the Scriptures, being much more freely used by the sacred writers than it is in the classic authors.
The days come - The time is coming. This refers doubtless to the times of the Messiah. Phrases such as these, "in the last days," "in after times," and "the time is coming," are often used in the Old Testament to denote the last dispensation of the world - the dispensation when the affairs of the world would be wound up; see the phrase explained in the Heb 1:2 note, and Isa 2:2 note. There can be no doubt that as it is used by Jeremiah it refers to the times of the gospel.
When I will make a new covenant - A covenant that shall contemplate somewhat different ends; that shall have different conditions, and that shall be more effective in restraining from sin. The word "covenant" here refers to the arrangement, plan, or dispensation into which he would enter in his dealings with people. On the meaning of the word, see the Act 7:8 note, and Heb 9:16-17 notes. The word "covenant" with us commonly denotes a compact or agreement between two parties that are equal, and who are free to enter into the agreement or not. In this sense, of course, it cannot be used in relation to the arrangement which God makes with man. There is:
(1) no equality between them, and,
(2) man is not at liberty to reject any proposal which God shall make.
The word, therefore, is used in a more general sense, and more in accordance with the original meaning of the Greek word. It has been above remarked (see the notes on Heb 8:6), that the "proper" word to denote "covenant," or "compact" - συνθηκη sunthē kē - "syntheke" - is never used either in the Septuagint or in the New Testament - another word - διαθήκη diathē kē - "diatheke" - being carefully employed. Whether the reason there suggested for the adoption of this word in the Septuagint be the real one or not, the fact is indisputable. I may be allowed to suggest as possible here an additional reason why this so uniformly occurs in the New Testament. It is, that the writers of the New Testament never meant to represent the transactions between God and man as a "compact or covenant" properly so called. They have studiously avoided it, and their uniform practice, in making this nice distinction between the two words, may show the real sense in which the Hebrew word rendered "covenant" - בּרית beriyt - is used in the Old Testament. The word which they employ - διαθήκη diathē kē - never means a compact or agreement as between equals.
It remotely and secondarily means a "will, or testament" - and hence, our phrase "New Testament." But this is not the sense in which it is used in the Bible - for God has never made a will in the sense of a testamentary disposition of what belongs to him. We are referred; therefore, in order to arrive at the true Scripture view of this whole matter, to the original meaning of the word - διαθήκη diathē kē - as denoting a "disposition, arrangement, plan;" then what is ordered, a law, precept, promise, etc. Unhappily we have no single word which expresses the idea, and hence, a constant error has existed in the church - either keeping up the notion of a "compact" - as if God could make one with people; or the idea of a will - equally repugnant to truth. The word διαθήκη diathē kē is derived from a verb - διατίθημι diatithē mi - meaning to place apart, to set in order; and then to appoint, to make over, to make an arrangement with. Hence, the word διαθήκη diathē kē - means properly the "arrangement or disposition" which God made with people in regard to salvation; the system of statutes, directions, laws, and promises by which people are to become subject to him, and to be saved. The meaning here is, that he would make a "new" arrangement, contemplating as a primary thing that the Law should be written in the "heart;" an arrangement which would be especially spiritual in its character, and which would be attended with the diffusion of just views of the Lord.
With the house of Israel - The family, or race of Israel, for so the word "house" is often used in the Scriptures and elsewhere. The word "Israel" is used in the Scriptures in the following senses:
(1) as a name given to Jacob because he wrestled with the angel of God and pRev_ailed as a prince; Gen 32:28.
(2) as denoting all who were descended from him - called "the children of Israel" - or the Jewish nation.
(3) as denoting the kingdom of the ten tribes - or the kingdom of Samaria, or Ephraim - that kingdom having taken the name Israel in contradistinction from the other kingdom, which was called "Judah."
(4) as denoting the people of God in general - his true and sincere friends - his church; see the notes on Rom 2:28-29; Rom 9:6.
In this place quoted from Jeremiah, it seems to be used to denote the kingdom of Israel in contradistinction from that of Judah, and "together they denote the whole people of God, or the whole Hebrew nation." This arrangement was ratified and confirmed by the gift of the Messiah, and by implanting his laws in the heart. It is not necessary to understand this as referring to the whole of the Jews, or to the restoration of the ten tribes; but the words "Israel" and "Judah" are used to denote the people of God in general, and the idea is, that with the true Israel under the Messiah the laws of God would be written in the heart rather than be mere external observances.
And with the house of Judah - The kingdom of Judah. This kingdom consisted of two tribes - Judah and Benjamin. The tribe of Benjamin was, however, small, and the name was lost in that of Judah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: he saith: Jer 31:31-34
the days: Heb 10:16, Heb 10:17; Jer 23:5, Jer 23:7, Jer 30:3, Jer 31:27, Jer 31:31-34, Jer 31:38; Luk 17:22
a new: Heb 9:15, Heb 12:24; Mat 26:28; Mar 14:24; Luk 22:20; Co1 11:25; Co2 3:6
covenant: Isa 55:3; Jer 32:40, Jer 33:24-26; Eze 16:60, Eze 16:61, Eze 37:26
Geneva 1599
8:8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the (c) house of Israel and with the house of Judah:
(c) He calls it a house, as it were one family of the whole kingdom: for while the kingdom of David was divided into two sections, the Prophet would have us understand that through the new Testament they shall be joined together again in one.
John Gill
8:8 For finding fault with them,.... Both with the covenant, which had its faults, and with the people who continued not in it, and were therefore disregarded by the Lord, Heb 8:9
he saith, behold, the days come (saith the Lord) when I will make a new covenant with the house of Israel, and with the house of Judah; the words are cited from Jer 31:31 in which God promises a "new covenant"; so called, not because newly made; for with respect to its original constitution, it was made from eternity; Christ the Mediator of it, and with whom it was made, was set up from everlasting; and promises and blessings of grace were put into his hands before the world began: nor is it newly revealed, for it was made known to Adam, and in some measure to all the Old Testament saints, though it is more clearly revealed than it was; but it is so called in distinction from the former administration of it, which is waxen old, and vanished away; and with respect to the order of succession, it taking place upon the former being removed; and on account of the time of its more clear revelation and establishment being in the last days; and because of its mode of administration, which is different from the former, in a new way, and by the use of new ordinances; and because it is always new, its vigour and efficacy are perpetual; it will never be antiquated, or give place to another; and it provides for, and promises new things, a new heart, a new spirit, &c. to which may be added, that it is a famous, excellent covenant, there is none like it; just as an excellent song is called a new song. The persons with whom this covenant is promised to be made, are the houses of Israel and Judah; which being literally taken, had its fulfilment in the first times of the Gospel, through the ministry of John the Baptist, Christ, and his apostles, by whom this covenant was made known to God's elect among the twelve tribes; but being mystically understood, includes both Jews and Gentiles, the whole Israel of God; Israel not after the flesh, but after the Spirit; such as were Jews inwardly; God's elect of every nation: the word rendered, "I will make", signifies, I will consummate, or finish, or end, or fulfil it; which shows the perfection of this covenant, and the imperfection of the former; and that what was typified in the first is fulfilled in this; and that it is now established and ratified by Christ; and is so finished, as to the manifestation and administration of it, that there will be no alteration made in it, nor any addition to it: the time of doing all this is called "the days to come"; the last days, the days of the Messiah, which were future in Jeremiah's time: and a "behold" is prefixed to the whole, as a note of attention, this being an affair of great moment and importance; and as a note of demonstration, or as pointing to something that was desired and expected; and as a note of admiration, it containing things wonderful and marvellous.
John Wesley
8:8 But there is; for finding fault with them - Who were under the old covenant he saith, I make a new covenant with the house of Israel - With all the Israel of God, in all ages and nations. It is new in many respects, though not as to the substance of it: Being ratified by the death of Christ. Freed from those burdensome rites and ceremonies. Containing a more full and clear account of spiritual religion. Attended with larger influences of the Spirit Extended to all men. And, Never to be abolished. Jer 31:31, &c.
Robert Jamieson, A. R. Fausset and David Brown
8:8 finding fault with them--the people of the old covenant, who were not made "faultless" by it (Heb 8:7); and whose disregard of God's covenant made Him to "regard them not" (Heb 8:9). The law is not in itself blamed, but the people who had not observed it.
he saith-- (Jer 31:31-34; compare Ezek 11:19; Ezek 36:25-27). At Rama, the headquarters of Nebuzar-adan, whither the captives of Jerusalem had been led, Jeremiah uttered this prophecy of Israel's restoration under another David, whereby Rachel, wailing for her lost children, shall be comforted; literally in part fulfilled at the restoration under Zerubbabel, and more fully to be hereafter at Israel's return to their own land; spiritually fulfilled in the Gospel covenant, whereby God forgives absolutely His people's sins, and writes His law by His Spirit on the hearts of believers, the true Israel. "This prophecy forms the third part of the third trilogy of the three great trilogies into which Jeremiah's prophecies may be divided: Jeremiah 21-25, against the shepherds of the people; Jeremiah 26-29, against the false prophets; Jeremiah 30 and 31, the book of restoration" [DELITZSCH in ALFORD].
Behold, the days come--the frequent formula introducing a Messianic prophecy.
make--Greek, "perfect"; "consummate." A suitable expression as to the new covenant, which perfected what the old could not (compare end of Heb 8:9, with end of Heb 8:10).
Israel . . . Judah--Therefore, the ten tribes, as well as Judah, share in the new covenant. As both shared the exile, so both shall share the literal and spiritual restoration.
8:98:9: ո՛չ ըստ ուխտին զոր եդի ընդ հարս նոցա՝ յաւուրն յորում առի ՚ի ձեռն՝ հանե՛լ զնոսա յերկրէն Եգիպտացւոց. եւ զի նոքա ո՛չ կացին յուխտին իմում, եւ ես անփո՛յթ արարի զնոցանէ՝ ասէ Տէր ամենակալ[4768]։ [4768] Ոմանք. Յաւուր յորում... Եգիպտացւոց. զի նոքա։
9 բայց ոչ նման այն ուխտի, որ կնքեցի նրանց հայրերի հետ այն օրը, երբ նրանց ձեռքից բռնեցի՝ Եգիպտոսից դուրս հանելու համար: Եւ որովհետեւ նրանք չմնացին իմ ուխտի մէջ, ես էլ անհոգ եղայ նրանց հանդէպ, - ասում է Ամենակալ Տէրը:
9 Սակայն ո՛չ թէ այն ուխտին պէս՝ որ անոնց հայրերուն հետ ըրի, այն օրը երբ անոնց ձեռքէն բռնեցի զանոնք Եգիպտոսի երկրէն հանելու համար, վասն զի անոնք իմ ուխտիս մէջ չկեցան, ես ալ անհոգ եղայ անոնց վրայով’, կ’ըսէ Տէրը։
ոչ ըստ ուխտին զոր եդի ընդ հարս նոցա յաւուրն յորում առի ի ձեռն հանել զնոսա յերկրէն Եգիպտացւոց. եւ զի նոքա ոչ կացին յուխտին իմում, եւ ես անփոյթ արարի զնոցանէ, ասէ Տէր [29]ամենակալ:

8:9: ո՛չ ըստ ուխտին զոր եդի ընդ հարս նոցա՝ յաւուրն յորում առի ՚ի ձեռն՝ հանե՛լ զնոսա յերկրէն Եգիպտացւոց. եւ զի նոքա ո՛չ կացին յուխտին իմում, եւ ես անփո՛յթ արարի զնոցանէ՝ ասէ Տէր ամենակալ[4768]։
[4768] Ոմանք. Յաւուր յորում... Եգիպտացւոց. զի նոքա։
9 բայց ոչ նման այն ուխտի, որ կնքեցի նրանց հայրերի հետ այն օրը, երբ նրանց ձեռքից բռնեցի՝ Եգիպտոսից դուրս հանելու համար: Եւ որովհետեւ նրանք չմնացին իմ ուխտի մէջ, ես էլ անհոգ եղայ նրանց հանդէպ, - ասում է Ամենակալ Տէրը:
9 Սակայն ո՛չ թէ այն ուխտին պէս՝ որ անոնց հայրերուն հետ ըրի, այն օրը երբ անոնց ձեռքէն բռնեցի զանոնք Եգիպտոսի երկրէն հանելու համար, վասն զի անոնք իմ ուխտիս մէջ չկեցան, ես ալ անհոգ եղայ անոնց վրայով’, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
8:99: не такой завет, какой Я заключил с отцами их в то время, когда взял их за руку, чтобы вывести их из земли Египетской, потому что они не пребыли в том завете Моем, и Я пренебрег их, говорит Господь.
8:9  οὐ κατὰ τὴν διαθήκην ἣν ἐποίησα τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς αἰγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, κἀγὼ ἠμέλησα αὐτῶν, λέγει κύριος.
8:9. οὐ ( not ) κατὰ ( down ) τὴν ( to-the-one ) διαθήκην ( to-a-placement-through ) ἣν ( to-which ) ἐποίησα ( I-did-unto ) τοῖς ( unto-the-ones ) πατράσιν ( unto-fathers ) αὐτῶν ( of-them ) ἐν ( in ) ἡμέρᾳ ( unto-a-day ) ἐπιλαβομένου ( of-having-had-taken-upon ) μου ( of-me ) τῆς ( of-the-one ) χειρὸς ( of-a-hand ) αὐτῶν ( of-them ) ἐξαγαγεῖν ( to-have-had-led-out ) αὐτοὺς ( to-them ) ἐκ ( out ) γῆς ( of-a-soil ) Αἰγύπτου , ( of-an-Aiguptos ," ὅτι ( to-which-a-one ) αὐτοὶ ( them ) οὐκ ( not ) ἐνέμειναν ( they-stayed-in ) ἐν ( in ) τῇ ( unto-the-one ) διαθήκῃ ( unto-a-placement-through ) μου , ( of-me ," κἀγὼ ( and-I ) ἠμέλησα ( I-un-concerned-unto ) αὐτῶν , ( of-them ," λέγει ( it-fortheth ," Κύριος . ( Authority-belonged )
8:9. non secundum testamentum quod feci patribus eorum in die qua adprehendi manum illorum ut educerem illos de terra Aegypti quoniam ipsi non permanserunt in testamento meo et ego neglexi eos dicit DominusNot according to the testament which I made to their fathers, on the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in my testament: and I regarded them not, saith the Lord.
9. Not according to the covenant that I made with their fathers In the day that I took them by the hand to lead them forth out of the land of Egypt; For they continued not in my covenant, And I regarded them not, saith the Lord.
8:9. not according to the testament which I made with their fathers, on the day when I took them by the hand, so that I might lead them away from the land of Egypt. For they did not remain in my testament, and so I disregarded them, says the Lord.
8:9. Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.
Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord:

9: не такой завет, какой Я заключил с отцами их в то время, когда взял их за руку, чтобы вывести их из земли Египетской, потому что они не пребыли в том завете Моем, и Я пренебрег их, говорит Господь.
8:9  οὐ κατὰ τὴν διαθήκην ἣν ἐποίησα τοῖς πατράσιν αὐτῶν ἐν ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτοὺς ἐκ γῆς αἰγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, κἀγὼ ἠμέλησα αὐτῶν, λέγει κύριος.
8:9. non secundum testamentum quod feci patribus eorum in die qua adprehendi manum illorum ut educerem illos de terra Aegypti quoniam ipsi non permanserunt in testamento meo et ego neglexi eos dicit Dominus
Not according to the testament which I made to their fathers, on the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in my testament: and I regarded them not, saith the Lord.
8:9. not according to the testament which I made with their fathers, on the day when I took them by the hand, so that I might lead them away from the land of Egypt. For they did not remain in my testament, and so I disregarded them, says the Lord.
8:9. Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.
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Adam Clarke: Commentary on the Bible - 1831
8:9: Not according to the covenant - The new covenant is of a widely different nature to that of the old; it was only temporal and earthly in itself, though it pointed out spiritual and eternal things. The new covenant is totally different from this, as we have already seen; and such a covenant, or system of religion, the Jews should have been prepared to expect, as the Prophet Jeremiah had, in the above place, so clearly foretold it.
They continued not in my covenant - It should be observed that the word διαθηκη, which we translate covenant, often means religion itself; and its various precepts. The old covenant in general stated, on God's side, I will be your God; on the Israelites' side, We will be thy people. This covenant they brake; they served other gods, and neglected the precepts of that holy religion which God had delivered to them.
And I regarded them not - Καγω ημελησα αυτων· And I neglected them or despised them; but the words in the Hebrew text of the prophet are ואנכי בעלתי בם veanochi baalti bam, which we translate, although I was a husband to them. If our translation be correct, is it possible to account for this most strange difference between the apostle and the prophet? Could the Spirit of God be the author of such a strange, not to say contradictory, translation of the same words? Let it be observed:
1. That the apostle quotes from the Septuagint; and in quoting a version accredited by and commonly used among the Jews, he ought to give the text as he found it, unless the Spirit of God dictated an extension of meaning, as is sometimes the case; but in the present case there seems to be no necessity to alter the meaning.
2. The Hebrew words will bear a translation much nearer to the Septuagint and the apostle than our translation intimates. The words might be literally rendered, And I was Lord over them, or I lorded or ruled over them; i.e., I chastised them for their transgressions, and punished them for their iniquities; ημελησα, I took no farther care of them, and gave them up into the hands of their enemies, and so they were carried away into captivity. This pretty nearly reconciles the Hebrew and the Greek, as it shows the act of God in reference to them is nearly the same when the proper meaning of the Hebrew and Greek words is considered.
Some suppose that the letter ע ain in בעלתי is changed for ח cheth, and that the word should be read בחלתי bachalti, I have hated or despised them. An ancient and learned Jew, Rab. Parchon, has these remarkable words on this passage,
ואנכי בעלתי בם׃ פ
שנאתים וזו העין מתחלבה כחית שג
וגם נכשם כחלה בי׃ פ
שנאה אותי,
and I baalti baam, translate, I hated them; for ע ain is here changed and stands for ח cheth, as it is said, their soul bachalah bi, translate, hath hated me." None of the Hebrew MSS. collated by Kennicott and De Rossi give any various reading on this word. Some of the versions have used as much latitude in their translations of the Hebrew as the Septuagint. But it is unnecessary to discuss this subject any farther; the word בעל baal itself, by the consent of the most learned men, signifies to disdain or despise, and this is pretty nearly the sense of the apostle's expression.
Albert Barnes: Notes on the Bible - 1834
8:9: Not according to the covenant ... - An arrangement or dispensation relating mainly to outward observances, and to temporal blessings. The meaning is, that the new dispensation would be different from what was made with them when they came out of Egypt. In what respects it would differ is specified in Heb 8:10-12.
Because they continued not in my covenant - In Jeremiah, in the Hebrew, this is, "while my covenant they brake." That is, they failed to comply with the conditions on which I promised to bestow blessings upon them. In Jeremiah this is stated as a simple fact; in the manner in which the apostle quotes it, it is given as a reason why he would give a new arrangement. The apostle has quoted it literally from the Septuagint, and the sense is not materially varied. The word rendered "because" - ὅτι hoti - may mean "since" - "since they did not obey that covenant, and it was ineffectual in keeping them from sin, showing that it was not perfect or complete in regard to what was needful to be done for man, a new arrangement shall be made that will be without defect." This accords with the reasoning of the apostle; and the idea is, simply, that an arrangement may be made for man adapted to produce important ends in one state of society or one age of the world, which would not be well adapted to him in another, and which would not accomplish all which it would be desirable to accomplish for the race. So an arrangement may be made for teaching children which would not answer the purpose of instructing those of mature years, and which at that time of life may be superseded by another. A system of measures may be adapted to the infancy of society, or to a comparatively rude period of the world, which would be ill adapted to a more advanced state of society. Such was the Hebrew system. It was well adapted to the Jewish community in their circumstances, and answered the end then in view. It served to keep them separate from other people; to preserve the knowledge and the worship of the true God, and to introduce the gospel dispensation.
And I regarded them not - In Jeremiah this is, "Although I was an husband unto them." The Septuagint is as it is quoted here by Paul. The Hebrew is, ואנכי בצלתי בם wa'aanokiy baa‛ altiy baam - which may be rendered, "although I was their Lord;" or as it is translated by Gesenius, "and I rejected them." The word בּצל bà al - means:
(1) to be lord or master over anything Isa 26:13;
(2) to become the husband of anyone Deu 21:13; Deu 24:1;
(3) with ba-, "to disdain, to reject"; so Jer 3:14. It is very probable that this is the meaning here, for it is not only adopted by the Septuagint, but by the Syriac. So Abulwalid, Kimchi, and Rabbi Tanchum understood it.
The Arabic word means "to reject, to loath, to disdain." All that is necessary to observe here is, that it cannot be demonstrated that the apostle has not given the true sense of the prophet. The probability is, that the Septuagint translators would give the meaning which was commonly understood to be correct, and there is still more probability that the Syriac translator would adopt the true sense, for.
(1) the Syriac and Hebrew languages strongly resemble each other; and,
(2) the old Syriac version - the Peshito - is incomparably a better translation than the Septuagint.
If this, therefore, be the correct translation, the meaning is, that since they did not regard and obey the laws which he gave them, God would reject them as his people, and give new laws better adapted to save people. Instead of regarding and treating them as his friends, he would punish them for their offences, and visit them with calamities.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: the covenant: Heb 9:18-20; Exo 24:3-11, Exo 34:10, Exo 34:27, Exo 34:28; Deu 5:2, Deu 5:3, Deu 29:1, Deu 29:12; Gal 3:15-19; Gal 4:24
I took: Gen 19:16; Job 8:20 *marg. Sol 8:5; Isa 41:13, Isa 51:18; Mar 8:23; Act 9:8, Act 13:11
to lead: Exo 19:4, Exo 19:5; Psa 77:20, Psa 78:52-54, Psa 105:43, Psa 136:11-14; Isa 40:11, Isa 63:9; Isa 63:11-13
they continued: Exo 32:8; Deu 29:25, Deu 31:16-18; Jos 23:15, Jos 23:16; Kg2 17:15-18; Psa 78:10; Psa 78:11, Psa 78:57; Isa 24:5, Isa 24:6; Jer 11:7, Jer 11:8, Jer 22:8, Jer 22:9, Jer 31:32; Eze 16:8, Eze 16:59; Eze 20:37, Eze 20:38
regarded: Jdg 10:13, Jdg 10:14; Lam 4:16; Amo 5:22; Mal 2:13
John Gill
8:9 Not according to the covenant that I made with their fathers,.... The ancestors of the Jews at Mount Sinai:
in the day when I took then, by the hand to lead them out of the land of Egypt; which is mentioned, not only to observe the time when the former covenant was made with the Israelites, which was just upon their deliverance out of Egypt; but also to show their weakness and inability to have delivered themselves, and the tenderness of God towards them; they were like children, they could not help themselves when God took them by the hand, and brought them forth with an outstretched arm; and likewise to expose their ingratitude, and vindicate his conduct towards them:
because they continued not in my covenant; though they promised, at the reading of it, that all that the Lord had said, they would hear and do; but their hearts were not right with God, and they were not steadfast in his covenant, and therefore their carcasses fell in the wilderness:
and I regarded them not, saith the Lord; the words in Jer 31:32 are very differently rendered in our translation, "although I was an husband unto them": and so it becomes an aggravation of their sin of ingratitude, in not continuing in his covenant: in the margin it is rendered interrogatively, "should I have continued an husband unto them?" that is, after they had so treated him, no; as if he should say, I will not behave towards them as such; I will reject them, and disregard them. The Chaldee paraphrase is just the reverse of the apostle's translation, "and I was well pleased with them": some render them, "I ruled over them", as a lord over his servants, in a very severe manner. Others, observing the great difference there is between the Hebrew text, and the apostle's version, have supposed a different Hebrew copy from the present, used by the Septuagint, or the apostle, in which, instead of it was read either or but there is no need of such a supposition, since Dr. Pocock (g) has shown, that in the Arabic language, signifies to loath and abhor, and so to disregard; and Kimchi (h) relates it as a rule laid down by his father, that wherever this word is used in construction with it is to be taken in an ill part, and signifies the same as "I have loathed"; in which sense that word is used in Zech 11:8 and so here, I have loathed them, I abhorred them, I rejected them, I took no care of them, disregarded them, left their house desolate, and suffered wrath to come upon them to the uttermost.
(g) Not. Miscell. in Port. Mesis, p. 9. (h) In Jer. xxxi. 32. & Sepher Shorashim, rad.
John Wesley
8:9 When I took them by the hand - With the care and tenderness of a parent. And just while this was fresh in their memory, they obeyed; but presently after they shook off the yoke. They continued not in my covenant, and I regarded them not - So that covenant was soon broken in pieces.
Robert Jamieson, A. R. Fausset and David Brown
8:9 Not according to, &c.--very different from, and far superior to, the old covenant, which only "worked wrath" (Rom 4:15) through man's "not regarding" it. The new covenant enables us to obey by the Spirit's inward impulse producing love because of the forgiveness of our sins.
made with--rather as Greek, "made to": the Israelites being only recipients, not coagents [ALFORD] with God.
I took them by the hand--as a father takes his child by the hand to support and guide his steps. "There are three periods: (1) that of the promise; (2) that of the pedagogical instruction; (3) that of fulfilment" [BENGEL]. The second, that of the pedagogical pupilage, began at the exodus from Egypt.
I regarded them not--English Version, Jer 31:32, translates, "Although I was an husband unto them." Paul's translation here is supported by the Septuagint, Syriac, and GESENIUS, and accords with the kindred Arabic. The Hebrews regarded not God, so God, in righteous retribution, regarded them not. On "continued not in my covenant," Schelling observes: The law was in fact the mere ideal of a religious constitution: in practice, the Jews were throughout, before the captivity, more or less polytheists, except in the time of David, and the first years of Solomon (the type of Messiah's reign). Even after the return from Babylon, idolatry was succeeded by what was not much better, formalism and hypocrisy (Mt 12:43). The law was (1) a typical picture, tracing out the features of the glorious Gospel to be revealed; (2) it had a delegated virtue from the Gospel, which ceased, therefore, when the Gospel came.
8:108:10: Այլ ա՛յս է ուխտն զոր եդից տանդ Իսրայէլի յետ աւուրցն այնոցիկ՝ ասէ Տէր. տաց զօրէնս իմ ՚ի մի՛տս նոցա, եւ ՚ի սիրտս նոցա գրեցից զնոսա. եւ եղէց նոցա Աստուած, եւ նոքա եղիցին ինձ ՚ի ժողովուրդ[4769]։ [4769] Բազումք. Եդից տանն Իսրայէլի։ Ոմանք. Ինձ ժողովուրդ։
10 Բայց ա՛յս է այն ուխտը, որը պիտի կնքեմ Իսրայէլի տան հետ այն օրերից յետոյ, - ասում է Տէրը: Իմ օրէնքները պիտի դնեմ նրանց մտքի մէջ եւ նրանց սրտո՛ւմ պիտի գրեմ դրանք. եւ ես նրանց համար Աստուած պիտի լինեմ, եւ նրանք ինձ ժողովուրդ պիտի լինեն:
10 ‘Քանզի այս է այն ուխտը՝ որ Իսրայէլի տանը հետ պիտի ընեմ այն օրերէն յետոյ’, կ’ըսէ Տէրը։ ‘Իմ օրէնքներս անոնց մտքին մէջ պիտի դնեմ եւ անոնց սրտին վրայ պիտի գրեմ զանոնք ու ես անոնց Աստուած պիտի ըլլամ եւ անոնք ինծի ժողովուրդ պիտի ըլլան։
Այլ այս է ուխտն զոր եդից տանն Իսրայելի յետ աւուրցն այնոցիկ, ասէ Տէր, տաց զօրէնս իմ ի միտս նոցա, եւ ի սիրտս նոցա գրեցից զնոսա, եւ եղէց նոցա Աստուած, եւ նոքա եղիցին ինձ ի ժողովուրդ:

8:10: Այլ ա՛յս է ուխտն զոր եդից տանդ Իսրայէլի յետ աւուրցն այնոցիկ՝ ասէ Տէր. տաց զօրէնս իմ ՚ի մի՛տս նոցա, եւ ՚ի սիրտս նոցա գրեցից զնոսա. եւ եղէց նոցա Աստուած, եւ նոքա եղիցին ինձ ՚ի ժողովուրդ[4769]։
[4769] Բազումք. Եդից տանն Իսրայէլի։ Ոմանք. Ինձ ժողովուրդ։
10 Բայց ա՛յս է այն ուխտը, որը պիտի կնքեմ Իսրայէլի տան հետ այն օրերից յետոյ, - ասում է Տէրը: Իմ օրէնքները պիտի դնեմ նրանց մտքի մէջ եւ նրանց սրտո՛ւմ պիտի գրեմ դրանք. եւ ես նրանց համար Աստուած պիտի լինեմ, եւ նրանք ինձ ժողովուրդ պիտի լինեն:
10 ‘Քանզի այս է այն ուխտը՝ որ Իսրայէլի տանը հետ պիտի ընեմ այն օրերէն յետոյ’, կ’ըսէ Տէրը։ ‘Իմ օրէնքներս անոնց մտքին մէջ պիտի դնեմ եւ անոնց սրտին վրայ պիտի գրեմ զանոնք ու ես անոնց Աստուած պիտի ըլլամ եւ անոնք ինծի ժողովուրդ պիտի ըլլան։
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8:1010: Вот завет, который завещаю дому Израилеву после тех дней, говорит Господь: вложу законы Мои в мысли их, и напишу их на сердцах их; и буду их Богом, а они будут Моим народом.
8:10  ὅτι αὕτη ἡ διαθήκη ἣν διαθήσομαι τῶ οἴκῳ ἰσραὴλ μετὰ τὰς ἡμέρας ἐκείνας, λέγει κύριος, διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς, καὶ ἔσομαι αὐτοῖς εἰς θεὸν καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν.
8:10. ὅτι ( To-which-a-one ) αὕτη ( the-one-this ) ἡ ( the-one ) διαθήκη ( a-placement-through ) ἣν ( to-which ) διαθήσομαι ( I-shall-place-through ) τῷ ( unto-the-one ) οἴκῳ ( unto-a-house ) Ἰσραήλ ( of-an-Israel ) μετὰ ( with ) τὰς ( to-the-ones ) ἡμέρας ( to-days ) ἐκείνας , ( to-the-ones-thither ," λέγει ( it-fortheth ," Κύριος , ( Authority-belonged ," διδοὺς ( giving ) νόμους ( to-parcelees ) μου ( of-me ) εἰς ( into ) τὴν ( to-the-one ) διάνοιαν ( to-a-considering-through-unto ) αὐτῶν , ( of-them ," καὶ ( and ) ἐπὶ ( upon ) καρδίας ( to-hearts ) αὐτῶν ( of-them ) ἐπιγράψω ( I-shall-scribe-upon ) αὐτούς , ( to-them ," καὶ ( and ) ἔσομαι ( I-shall-be ) αὐτοῖς ( unto-them ) εἰς ( into ) θεόν ( to-a-Deity ) καὶ ( and ) αὐτοὶ ( them ) ἔσονται ( they-shall-be ) μοι ( unto-me ) εἰς ( into ) λαόν . ( to-a-people )
8:10. quia hoc testamentum quod disponam domui Israhel post dies illos dicit Dominus dando leges meas in mentem eorum et in corde eorum superscribam eas et ero eis in Deum et ipsi erunt mihi in populumFor this is the testament which I will make to the house of Israel after those days, saith the Lord: I will give my laws into their mind: and in their heart will I write them. And I will be their God: and they shall be my people.
10. For this is the covenant that I will make with the house of Israel After those days, saith the Lord; I will put my laws into their mind, And on their heart also will I write them: And I will be to them a God, And they shall be to me a people:
8:10. For this is the testament which I will set before the house of Israel, after those days, says the Lord. I will instill my laws in their minds, and I will inscribe my laws on their hearts. And so, I will be their God, and they shall be my people.
8:10. For this [is] the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:
For this [is] the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:

10: Вот завет, который завещаю дому Израилеву после тех дней, говорит Господь: вложу законы Мои в мысли их, и напишу их на сердцах их; и буду их Богом, а они будут Моим народом.
8:10  ὅτι αὕτη ἡ διαθήκη ἣν διαθήσομαι τῶ οἴκῳ ἰσραὴλ μετὰ τὰς ἡμέρας ἐκείνας, λέγει κύριος, διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς, καὶ ἔσομαι αὐτοῖς εἰς θεὸν καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν.
8:10. quia hoc testamentum quod disponam domui Israhel post dies illos dicit Dominus dando leges meas in mentem eorum et in corde eorum superscribam eas et ero eis in Deum et ipsi erunt mihi in populum
For this is the testament which I will make to the house of Israel after those days, saith the Lord: I will give my laws into their mind: and in their heart will I write them. And I will be their God: and they shall be my people.
8:10. For this is the testament which I will set before the house of Israel, after those days, says the Lord. I will instill my laws in their minds, and I will inscribe my laws on their hearts. And so, I will be their God, and they shall be my people.
8:10. For this [is] the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:
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Adam Clarke: Commentary on the Bible - 1831
8:10: This is the covenant - This is the nature of that glorious system of religion which I shall publish among them after those days, i.e., in the times of the Gospel.
I will put my laws into their mind - I will influence them with the principles of law, truth, holiness, etc.; and their understandings shall he fully enlightened to comprehend them.
And write them in their hearts - All their affections, passions, and appetites, shall be purified and filled with holiness and love to God and man; so that they shall willingly obey, and feel that love is the fulfilling of the law: instead of being written on tables of stone, they shall be written on the fleshly tables of their hearts.
I will be to them a God - These are the two grand conditions by which the parties in this covenant or agreement are bound:
1. I will be your God.
2. Ye shall be my people.
As the object of religious adoration to any man is that Being from whom he expects light, direction, defense, support, and happiness: so God, promising to be their God, promises in effect to give them all these great and good things. To be God's people implies that they should give God their whole hearts, serve him with all their light and strength, and have no other object of worship or dependence but himself. Any of these conditions broken, the covenant is rendered null and void, and the other party absolved from his engagement.
Albert Barnes: Notes on the Bible - 1834
8:10: For this is the covenant - This is the arrangement, or the dispensation which shall succeed the old one. "With the house of Israel." With the true Israel; that is, with all those whom he will regard and treat as his friends.
After those days - This may either mean, "after those days I will put my laws in their hearts," or, "I will make this covenant with them after those days." This difference is merely in the punctuation, and the sense is not materially affected. It seems, to me, however, that the meaning of the Hebrew in Jeremiah is, "in those after days" (compare notes on Isa 2:1)}}.
I will put my laws into their mind - that is, in that subsequent period, called in Scripture "the after times," "the last days," "the ages to come," meaning the last dispensation of the world. Thus interpreted, the sense is, that this would be done in the times of the Messiah. "I will put my laws into their mind." Margin, "Give." The word "give" in Hebrew is often used in the sense of "put." The meaning here is, that they would not be mere external observances, but would affect the conscience and the heart. The laws of the Hebrews pertained mainly to external rites and ceremonies; the laws of the new dispensation would relate particularly to the inner man, and be designed to control the heart. The grand uniqueness of the Christian system is, that it regulates the conscience and the principles of the soul rather than external matters. It prescribes few external rites, and those are exceedingly simple, and are merely the proper expressions of the pious feelings supposed to be in the heart; and all attempts either to increase the number of these rites, or to make them imposing by their gorgeousness, have done just so much to mar the simplicity of the gospel, and to corrupt religion.
And write them in their hearts - Margin, "Upon." Not on fables of stone or brass, but on the soul itself. That is, the obedience rendered will not be external. The law of the new system will have living power, and bind the faculties of the soul to obedience. The commandment there will be written in more lasting characters than if engraved on fables of stone.
And I will be to them a God - This is quoted literally from the Hebrew. The meaning is, that he would sustain to them the appropriate relation of a God; or, if the expression may be allowed, he would be to them what a God should be, or what it is desirable that people should find in a God. We speak of a father's acting in a manner appropriate to the character of a father; and the meaning here is, that he would be to his people all that is properly implied in the name of God. He would be their Lawgiver, their counsellor, their protector, their Redeemer, their guide. He would provide for their wants, defend them in danger, pardon their sins, comfort them in trials, and save their souls. He would be a faithful friend, and would never leave them nor forsake them. It is one of the inestimable privileges of his people that Jehovah is their God. The living and ever-blessed Being who made the heavens sustains to them the relation of a Protector and a Friend, and they may look up to heaven feeling that he is all which they could desire in the character of a God.
And they shall be to me a people - This is not merely stated as a "fact," but as a "privilege." It is an inestimable blessing to be regarded as one of the people of God, and to feel that we belong to him - that we are associated with those whom he loves, and whom he treats as his friends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: this is: Heb 10:16, Heb 10:17
I will put: Gr. I will give, Exo 24:4, Exo 24:7, Exo 34:1, Exo 34:27; Deu 30:6; Jer 31:33, Jer 32:40; Eze 11:19, Eze 36:26, Eze 36:27; Co2 3:3, Co2 3:7, Co2 3:8; Jam 1:18, Jam 1:21; Pe1 1:23
in: or, upon
I will be: Heb 11:16; Gen 17:7, Gen 17:8; Sol 2:16; Jer 24:7, Jer 31:1, Jer 31:33, Jer 32:38; Eze 11:20, Eze 36:28; Eze 37:27, Eze 39:22; Hos 1:10, Hos 2:23; Zac 8:8, Zac 13:9; Mat 22:32; Co1 6:16
they shall: Exo 19:5, Exo 19:6; Rom 9:25, Rom 9:26; Tit 2:14; Pe1 2:9
John Gill
8:10 For this is the covenant that I will make with the house of Israel,.... That is, this is the sum and substance of the covenant, which God promised to make with, or to make manifest and known to his chosen people, the true Israelites, under the Gospel dispensation; or the following are the several articles of that covenant, he proposed to consummate or finish, as before:
after those days, saith the Lord; after the times of the Old Testament, when the Messiah shall be come, and the Gospel day shall take place. So the Jews (i) apply these days, when they represent the Israelites saying to Moses, O that he (God) would reveal (himself or will) to us a second time! O that he would kiss us with the kisses of his mouth, and that the doctrine of the law was fixed in our hearts; when he (Moses) said to them, this is not to be done now, but , in the time to come, (i.e. in the times of the Messiah,) as it is said, Jer 31:33.
I will put my law, &c. and so (k) they are elsewhere applied to the same times. And the first article in it is,
I will put my laws into their mind, and write them in their hearts; by the laws of God are meant not the precepts of the ceremonial law, which were now abrogated, but either the moral law, and its commands; which is a transcript of the divine nature, was inscribed on Adam's heart in innocence, and some remains of it are even in the Gentiles, but greatly obliterated through the sin of man; and there is in men naturally a contrary disposition to it; in regeneration it is reinscribed by the Spirit of God; and great respect is had to it by regenerate persons, in which lies one part of their conformity to Christ: or else, since the word "law" signifies sometimes no other than a doctrine, an instruction, the doctrines of grace, of repentance towards God, of faith in Christ, and love to him, and every other doctrine may be intended; and the tables where, according to the tenor of this covenant, these are put and written, are two tables, as before, the "mind" and "heart"; but not two tables of stone, on which the law of Moses was written, partly that it might not be lost, through defect of memory, and partly to denote the firmness and stability of it, as also to point at the hardness of man's heart; but the fleshly tables of the heart; not that part of our flesh that is called the heart; but the souls of men, such hearts as are regenerated and sanctified by the Spirit of God, and such minds as are renewed by him: and the "putting" of them into the mind, designs the knowledge of them, which God gives; as of the moral law, of its spirituality and perfection, showing that there is no life and righteousness by it, that it is fulfilled by Christ, and is a rule of conversation to the saints; and of all other laws, ordinances, and doctrines of Christ: and the "writing" them in, or on the heart, intends a filling the soul with love and affection to them, so that it regards them singly and heartily; and a powerful inclination of the heart to be subject to them, through the efficacious grace of God; and which is done not with the ink of nature's power, but with the Spirit of the living God, 2Cor 3:3.
And I will be to them a God; not in such sense as he is the God of all mankind, or as he was the God of Israel in a distinguishing manner, but as he is the God of Christ, and of all the elect in him; and he is their God, not merely as the God of nature and providence, but as the God of all grace; he is so in a covenant way, and as in Christ, and by virtue of electing grace, and which is made manifest in the effectual calling; and as such, he has set his heart on them, and set them apart for himself; he saves them by his Son, adopts and regenerates them, justifies and sanctifies them, provides for them, protects and preserves them; and happy are they that are interested in this blessing of the covenant, which is preferable to everything else; they have everything, and can want no good thing; they need fear no enemy; all things work together for their good; and God continues to be their God in life and in death; so that they may depend on his love, be secure of his power, expect every needful supply of grace, and to be carried through every duty and trial, and to share in the first resurrection, and to enjoy eternal happiness:
and they shall be to me a people; not in such sense as all mankind are, or the Jews were in a more peculiar respect, but as all God's elect are, whether Jews or Gentiles; and who are such whom God has loved with a special love, has chose in Christ, and given to him, and with whom he has made a covenant in him; whom Christ saves from their sins by his blood, and calls them by his grace and Spirit, and who give up themselves to him; these are a distinct and peculiar people, a people near unto the Lord, and who are all righteous in Christ, and are made willing in the day of his power on their souls.
(i) Shirhashirim Rabba, fol. 3. 2. (k) Midrash Kohelet, fol. 64. 3.
John Wesley
8:10 This is the covenant I will make after those days - After the Mosaic dispensation is abolished. I will put my laws in their minds - I will open their eyes, and enlighten their understanding, to see the true, full, spiritual meaning thereof. And write them on their hearts - So that they shall inwardly experience whatever I have commanded. And I will be to them a God - Their all - sufficient portion, and exceeding great reward. And they shall be to me a people - My treasure, my beloved, loving, and obedient children.
Robert Jamieson, A. R. Fausset and David Brown
8:10 make with--Greek, "make unto."
Israel--comprising the before disunited (Heb 8:8) ten tribes' kingdom, and that of Judah. They are united in the spiritual Israel, the elect Church, now: they shall be so in the literal restored kingdom of Israel to come.
I will put--literally, "(I) giving." This is the first of the "better promises" (Heb 8:6).
mind--their intelligent faculty.
in, &c.--rather, " ON their hearts." Not on tables of stone as the law (2Cor 3:3).
write--Greek, "inscribe."
and I will be to them a God, &c.--fulfilled first in the outward kingdom of God. Next, in the inward Gospel kingdom. Thirdly, in the kingdom at once outward and inward, the spiritual being manifested outwardly (Rev_ 21:3). Compare a similar progression as to the priesthood (1) Ex 19:6; (2) 1Pet 2:5; (3) Is 61:6; Rev_ 1:6. This progressive advance of the significance of the Old Testament institutions, &c., says THOLUCK, shows the transparency and prophetic character which runs throughout the whole.
8:118:11: Եւ ո՛չ եւս ուսուցանիցեն իւրաքանչիւր զքաղաքակից իւր, եւ իւրաքանչիւր զեղբայր իւր, եւ ասիցեն թէ ծանի՛ր զՏէր. զի ամենեքի՛ն ծանիցեն զիս ՚ի փոքրկա՛նց մինչեւ ցմեծամեծս նոցա[4770]. [4770] Ոմանք. Մինչեւ ՚ի մեծամեծս։
11 Եւ իւրաքանչիւրն այլեւս չպիտի ուսուցանի իր համաքաղաքացուն, ոչ էլ՝ իւրաքանչիւրն իր եղբօրը. եւ պիտի չասեն, թէ՝ ճանաչի՛ր Տիրոջը, որովհետեւ պիտի ճանաչեն ինձ բոլորը՝ նրանց փոքրերից մինչեւ ամենամեծերը.
11 Ու բնաւ պիտի չսորվեցնէ ոեւէ մէկը իր ընկերին, կամ իր եղբօրը, ըսելով. «Տէրը ճանչցիր». քանզի անոնց պզտիկէն մինչեւ մեծը զիս պիտի ճանչնան.
Եւ ոչ եւս ուսուցանիցեն իւրաքանչիւր զքաղաքակից իւր եւ իւրաքանչիւր զեղբայր իւր, եւ ասիցեն թէ` Ծանիր զՏէր. զի ամենեքին ծանիցեն զիս ի փոքրկանց մինչեւ ցմեծամեծս նոցա:

8:11: Եւ ո՛չ եւս ուսուցանիցեն իւրաքանչիւր զքաղաքակից իւր, եւ իւրաքանչիւր զեղբայր իւր, եւ ասիցեն թէ ծանի՛ր զՏէր. զի ամենեքի՛ն ծանիցեն զիս ՚ի փոքրկա՛նց մինչեւ ցմեծամեծս նոցա[4770].
[4770] Ոմանք. Մինչեւ ՚ի մեծամեծս։
11 Եւ իւրաքանչիւրն այլեւս չպիտի ուսուցանի իր համաքաղաքացուն, ոչ էլ՝ իւրաքանչիւրն իր եղբօրը. եւ պիտի չասեն, թէ՝ ճանաչի՛ր Տիրոջը, որովհետեւ պիտի ճանաչեն ինձ բոլորը՝ նրանց փոքրերից մինչեւ ամենամեծերը.
11 Ու բնաւ պիտի չսորվեցնէ ոեւէ մէկը իր ընկերին, կամ իր եղբօրը, ըսելով. «Տէրը ճանչցիր». քանզի անոնց պզտիկէն մինչեւ մեծը զիս պիտի ճանչնան.
zohrab-1805▾ eastern-1994▾ western am▾
8:1111: И не будет учить каждый ближнего своего и каждый брата своего, говоря: познай Господа; потому что все, от малого до большого, будут знать Меня,
8:11  καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ, λέγων, γνῶθι τὸν κύριον, ὅτι πάντες εἰδήσουσίν με ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν.
8:11. καὶ ( And ) οὐ ( not ) μὴ ( lest ) διδάξωσιν ( they-might-have-taught ," ἕκαστος ( each ," τὸν ( to-the-one ) πολίτην ( to-a-citier ) αὐτοῦ ( of-it ) καὶ ( and ," ἕκαστος ( each ," τὸν ( to-the-one ) ἀδελφὸν ( to-brethrened ) αὐτοῦ , ( of-it ," λέγων ( forthing ," Γνῶθι ( Thou-should-have-had-acquainted ) τὸν ( to-the-one ) κύριον , ( to-Authority-belonged ," ὅτι ( to-which-a-one ) πάντες ( all ) εἰδήσουσίν ( they-shall-see ) με ( to-me ) ἀπὸ ( off ) μικροῦ ( of-small ) ἕως ( unto-if-which ) μεγάλου ( of-great ) αὐτῶν . ( of-them )
8:11. et non docebit unusquisque proximum suum et unusquisque fratrem suum dicens cognosce Dominum quoniam omnes scient me a minore usque ad maiorem eorumAnd they shall not teach every man his neighbour and every man his brother, saying: Know the Lord. For all shall know me, from the least to the greatest of them.
11. And they shall not teach every man his fellow-citizen, And every man his brother, saying, Know the Lord: For all shall know me, From the least to the greatest of them.
8:11. And they will not teach, each one his neighbor, and each one his brother, saying: ‘Know the Lord.’ For all shall know me, from the least, even to the greatest of them.
8:11. And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.
And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest:

11: И не будет учить каждый ближнего своего и каждый брата своего, говоря: познай Господа; потому что все, от малого до большого, будут знать Меня,
8:11  καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν πολίτην αὐτοῦ καὶ ἕκαστος τὸν ἀδελφὸν αὐτοῦ, λέγων, γνῶθι τὸν κύριον, ὅτι πάντες εἰδήσουσίν με ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν.
8:11. et non docebit unusquisque proximum suum et unusquisque fratrem suum dicens cognosce Dominum quoniam omnes scient me a minore usque ad maiorem eorum
And they shall not teach every man his neighbour and every man his brother, saying: Know the Lord. For all shall know me, from the least to the greatest of them.
8:11. And they will not teach, each one his neighbor, and each one his brother, saying: ‘Know the Lord.’ For all shall know me, from the least, even to the greatest of them.
8:11. And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:11: They shall not teach every man his neighbor - Under the old covenant, properly speaking, there was no public instruction; before the erection of synagogues all worship was confined at first to the tabernacle, afterwards to the temple. When synagogues were established they were used principally for the bare reading of the law and the prophets; and scarcely any such thing as a public ministry for the continual instruction of the common people was found in the land till the time of John the Baptist, our Lord, and his apostles. It is true there were prophets who were a sort of general teachers, but neither was their ministry extended through all the people; and there were schools of the prophets and schools of the rabbins, but these were for the instruction of select persons. Hence it was necessary that every man should do what he could, under that dispensation, to instruct his neighbor and brother. But the prophecy here indicates that there should be, under the Gospel dispensation, a profusion of Divine light; and this we find to be the case by the plentiful diffusion of the sacred writings, and by an abundant Gospel ministry: and these blessings are not confined to temples or palaces, but are found in every corner of the land; so that, literally, all the people, from the least to the greatest, know and acknowledge the only true God, and Jesus Christ whom he has sent. Almost every man, at least in this land, has a Bible, and can read it; and there is not a family that has not the opportunity of hearing the Gospel preached, explained, and enforced.
Some have thought that from the least to the greatest is intended to signify the order in which God proceeds with a work of grace; he generally begins with the poor, and through these the great and the high often hear the Gospel of Christ.
Albert Barnes: Notes on the Bible - 1834
8:11: And they shall not teach every man his neighbor ... - That is, no one shall be under a necessity of imparting instruction to another, or of exhorting him to become acquainted with the Lord. This is designed to set forth another of the advantages which would attend the new dispensation. In the pRev_ious verse it had been said that one advantage of that economy would be, that the Law would be written on the heart, and that they who were thus blessed would be regarded as the people of God. Another advantage over the "old" arrangement or covenant is here stated. It is, that the knowledge of the Lord and of the true religion would be deeply engraved on the minds of all, and that there would be no necessity for mutual exhortation and counsel. "They shall have a much more certain and effectual teaching than they can derive from another." "Doddridge." This passage does not refer to the fact that the true religion will be universally diffused, but that among those who are interested in the blessings of the new covenant there would be an accurate and just knowledge of the Lord. In some way they would be so taught respecting his character that they would not need the aid to be derived from others. All under that dispensation, or sustaining to him the relation of "a people," would in fact have a correct knowledge of the Lord. This could not be said of the old dispensation, for.
(1) their religion consisted much in outward observances.
(2) it was not to such an extent as the new system a dispensation of the Holy Spirit.
(3) there were not as many means as now for learning the true character of God.
(4) the fullest Revelations had not been made to them of that character. That was reserved for the coming of the Saviour, and under him it was intended that there should be communicated the full knowledge of the character of God.
Many mss., and those among the best, here have πολίτην politē n - "citizen;" "fellow-citizen," instead of πλησίον plē sion, "neighbor," and this is adopted by Griesbach, Tittman, Rosenmuller, Knapp, Stuart, and by many of the fathers. It is also in the version of the Septuagint in the place quoted from Jeremiah. It is not easy to determine the true reading, but the word "neighbor" better agrees with the meaning of the Hebrew - רץ rē à - and there is strong authority from the mss. and the versions for this reading.
And every man his brother - Another form of expression, meaning that there would be no necessity that one should teach another.
Saying, Know the Lord - That is, become acquainted with God; learn his character and his will. The idea is, that the true knowledge of Yahweh would pRev_ail as a characteristic of those times.
For all shall know me - That is, all those referred to; all who are interested in the new covenant, and who are partakers of its blessings. It does not mean that all persons, in all lands, would then know the Lord - though the time will come when that will be true; but the expression is to be limited by the point under discussion. That point is not that the knowledge of the Lord will fill the whole world, but that all who are interested in the new dispensation will have a much more full and clear knowledge of God than was possessed under the old. Of the truth of this no one can doubt. Christians have a much more perfect knowledge of God and of his government than could have been learned merely from the Revelations of the Old Testament.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: they shall: Isa 2:3, Isa 54:13; Jer 31:34; Joh 6:45; Jo1 2:27
Know the: Kg2 17:27, Kg2 17:28; Ch1 28:9; Ch2 30:22; Ezr 7:25
for all: Isa 54:13; Jer 24:7; Eze 34:30; Hab 2:14; Jo1 5:20
from: Jer 6:13, Jer 42:1, Jer 42:8, Jer 44:12; Act 8:10
John Gill
8:11 And they shall not teach every man his neighbour,.... The Alexandrian copy reads, "citizen"; that is, fellow citizen; and so the Syriac and Arabic versions: "and every man his brother, saying, know the Lord": this is not to be understood, so as to set aside the external and public ministry of the word, which is a standing ordinance of God under the Gospel dispensation; or even the, private instructions of saints one to another, in Christian conversation, whereby they may build up one another in their most holy faith; but the sense is, that men should not only teach, but the Spirit of God should teach with them, and by them; and it stands opposed to particular and pretended revelations, and especially to magisterial dictates; and denotes the abundance of knowledge that should be in Gospel times, which should not be restrained to particular persons, and sets of men, but should be shared by all believers, more or less:
for all shall know me, from the least to the greatest; from babes to fathers in Christ; not with a natural, but with a spiritual knowledge; not with general knowledge of him, that he is, but with a special knowledge of him, that he is theirs; not with a legal, but with an evangelical knowledge; not with the knowledge of him in, and through the creatures, but in Christ; and that not speculative, but experimental; such as is attended with faith in him, fear of him, love to him, and a cheerful obedience to his will: the knowledge of the Lord, under the New Testament dispensation, is greater than under the former dispensation; the subject matter of it is more distinct; God is more known in the persons of the Father, Son, and Spirit, in the perfections of his nature, in his titles and characters, and in his Son; the manner of it is more clear, open, and perspicuous; the persons to whom it is communicated are more numerous; it is not restrained to Jews, but is given to the Gentiles; and all this owing to a greater effusion of the Spirit; see 1Jn 2:27.
John Wesley
8:11 And they who are under this covenant (though in other respects they will have need to teach each other to their lives' end, yet) shall not need to teach every one his brother, saying, Know the Lord; for they shall all know me - All real Christians. From the least to the greatest - In this order the saving knowledge of God ever did and ever will proceed; not first to the greatest, and then to the least. But "the Lord shall save the tents," the poorest, "of Judah first, that the glory of the house of David," the royal seed, "and the glory of the inhabitants of Jerusalem," the nobles and the rich citizens, "do not magnify themselves," Zech 12:7.
Robert Jamieson, A. R. Fausset and David Brown
8:11 Second of the "better promises" (Heb 8:6).
they shall not--"they shall not have to teach" [ALFORD].
his neighbour--So Vulgate reads; but the oldest manuscripts have "his (fellow) citizen."
brother--a closer and more endearing relation than fellow citizen.
from the least to the greatest--Greek, "from the little one to the great one." Zech 12:8, "He that is feeble among them shall be as David." Under the old covenant, the priest's lips were to keep knowledge, and at his mouth the people were to seek the law: under the new covenant, the Holy Spirit teaches every believer. Not that the mutual teaching of brethren is excluded while the covenant is being promulgated; but when once the Holy Spirit shall have fully taught all the remission of their sins and inward sanctification, then there shall be no further' need of man teaching his fellow man. Compare Th1 4:9; Th1 5:1, an earnest of that perfect state to come. On the way to that perfect state every man should teach his neighbor. "The teaching is not hard and forced, because grace renders all teachable; for it is not the ministry of the letter, but of the spirit (2Cor 3:6). The believer's firmness does not depend on the authority of human teachers. God Himself teaches" [BENGEL]. The New Testament is shorter than the Old Testament, because, instead of the details of an outward letter law, it gives the all-embracing principles of the spiritual law written on the conscience, leading one to spontaneous instinctive obedience in outward details. None save the Lord can teach effectually, "know the Lord."
8:128:12: զի քաւի՛չ եղէց անօրէնութեանց նոցա. եւ զմեղս նոցա՝ եւ զանօրէնութիւնս այլ ո՛չ եւս յիշեցից[4771]։ [4771] ՚Ի լուս՛՛. Եղէց անիրաւութեանց նոցա. համաձայն ոմանց ՚ի բնաբ՛՛։
12 քանզի պիտի ներեմ նրանց անիրաւութիւնները եւ նրանց մեղքերն ու անօրինութիւնները այլեւս չպիտի յիշեմ»:
12 Վասն զի ես անոնց անիրաւութիւններուն պիտի ներեմ եւ անոնց մեղքերն ու անօրէնութիւնները ա՛լ պիտի չյիշեմ’»։
զի քաւիչ եղէց անիրաւութեանց նոցա, եւ զմեղս նոցա եւ զանօրէնութիւնս այլ ոչ եւս յիշեցից:

8:12: զի քաւի՛չ եղէց անօրէնութեանց նոցա. եւ զմեղս նոցա՝ եւ զանօրէնութիւնս այլ ո՛չ եւս յիշեցից[4771]։
[4771] ՚Ի լուս՛՛. Եղէց անիրաւութեանց նոցա. համաձայն ոմանց ՚ի բնաբ՛՛։
12 քանզի պիտի ներեմ նրանց անիրաւութիւնները եւ նրանց մեղքերն ու անօրինութիւնները այլեւս չպիտի յիշեմ»:
12 Վասն զի ես անոնց անիրաւութիւններուն պիտի ներեմ եւ անոնց մեղքերն ու անօրէնութիւնները ա՛լ պիտի չյիշեմ’»։
zohrab-1805▾ eastern-1994▾ western am▾
8:1212: потому что Я буду милостив к неправдам их, и грехов их и беззаконий их не воспомяну более.
8:12  ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν, καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι.
8:12. ὅτι ( To-which-a-one ) ἵλεως ( unto-conciliated ) ἔσομαι ( I-shall-be ) ταῖς ( unto-the-ones ) ἀδικίαις ( unto-un-coursings-unto ) αὐτῶν , ( of-them ," καὶ ( and ) τῶν ( of-the-ones ) ἁμαρτιῶν ( of-un-adjustings-along-unto ) αὐτῶν ( of-them ) οὐ ( not ) μὴ ( lest ) μνησθῶ ( I-might-have-been-memoried ) ἔτι . ( if-to-a-one )
8:12. quia propitius ero iniquitatibus eorum et peccatorum illorum iam non memoraborBecause I will be merciful to their iniquities: and their sins I will remember no more.
12. For I will be merciful to their iniquities, And their sins will I remember no more.
8:12. For I will forgive their iniquities, and I will no longer remember their sins.”
8:12. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.
For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more:

12: потому что Я буду милостив к неправдам их, и грехов их и беззаконий их не воспомяну более.
8:12  ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν, καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι.
8:12. quia propitius ero iniquitatibus eorum et peccatorum illorum iam non memorabor
Because I will be merciful to their iniquities: and their sins I will remember no more.
8:12. For I will forgive their iniquities, and I will no longer remember their sins.”
8:12. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
8:12: I will be merciful to their unrighteousness - In order to be their God, as mentioned under the preceding verse, it is requisite that their iniquity should be pardoned; this is provided for by the immolation of Jesus Christ as the covenant sacrifice. By his blood, redemption has been purchased, and all who with penitent hearts believe on the Lord Jesus receive remission of sins, and God remembers their iniquities no more against them so as to punish them on that account. All spiritual evil against the nature and law of God is represented here under the following terms: -
1. Unrighteousness, αδικια, injustice or wrong. This is against God, his neighbor, and himself.
2. Sin, ἁμαρτια, deviation from the Divine law; Missing the Mark; aiming at happiness but never attaining it, because sought out of God, and in the breach of his laws.
3. Iniquity, ανομια, lawlessness, not having, knowing, or acknowledging, a law; having no law written in their hearts, and restrained by none in the conduct of their lives. All these are to be removed by God's mercy; and this is to be understood of his mercy in Christ Jesus.
Albert Barnes: Notes on the Bible - 1834
8:12: For I will be merciful to their unrighteousness ... - That is, the blessing of "pardon" will be much more richly enjoyed under the new dispensation than it was under the old. This is the "fourth" circumstance adduced in which the new covenant will surpass the old. That was comparatively severe in its inflictions (see Heb 10:28); marked every offence with strictness, and employed the language of mercy much less frequently than that of justice. It was a system where law and justice reigned; not where mercy was the crowning and pRev_alent attribute. It was true that it contemplated pardon, and made arrangements for it; but it is still true that this is much more prominent in the new dispensation than in the old. It is there the leading idea. It is what separates it from all other systems. The entire arrangement is one for the pardon of sin in a manner consistent with the claims of law and justice, and it bestows the benefit of forgiveness in the most ample and perfect manner on all who are interested in the plan. In fact, the uniqueness by which the gospel is distinguished from all other systems, ancient and modern, philosophic and moral, pagan and deistical, is that it is a system making provision for the forgiveness of sin, and actually bestowing pardon on the guilty. This is the center, the crown, the glory of the new dispensation. God is merciful to the unrighteousness of people and their sins are remembered no more.
Will I remember no more - This is evidently spoken after the manner of men, and in accordance with human apprehension. It cannot mean literally that God forgets that people are sinners, but it means that he treats them as if this were forgotten. Their sins are not charged upon them, and they are no more punished than if they had passed entirely out of the recollection. God treats them with just as much kindness, and regards them with as sincere affection, as if their sins ceased wholly to be remembered, or which is the same thing, as if they had never sinned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: Heb 10:16, Heb 10:17; Psa 25:7, Psa 65:3; Isa 43:25, Isa 44:22; Jer 33:8, Jer 50:20; Mic 7:19; Act 13:38, Act 13:39; Rom 11:27; Eph 1:7; Col 1:14; Jo1 1:7-9, Jo1 2:1, Jo1 2:2; Rev 1:5
John Gill
8:12 For I will be merciful to their unrighteousness,.... That is, sin; for all unrighteousness is sin, being contrary to the justice of God, and his righteous law: and the phrase is expressive of God's forgiveness of it, which is a very considerable article of the covenant of grace; mercy is the spring and original of pardon; it is what God delights in, and therefore he pardons freely; it is large and abundant, and hence he pardons fully; and this lays a foundation for hope in sensible sinners: and the way and means, in and by which God pardons, is the propitiatory sacrifice of his Son; and the word here rendered "merciful", signifies "propitious"; God pardons none but those to whom he is pacified, or rendered propitious by Christ; there is no mercy, nor pardon, but through him; he pardons on the foot of reconciliation and satisfaction for sin by Christ; so that forgiveness of sin is an act of justice, as well as of mercy; or it is an act of mercy streaming through the blood and sacrifice of Christ.
And their sins and their iniquities will I remember no more; by which are meant all kind of sin, original and actual; sins before and after conversion; every sin but that against the Holy Ghost, and that God's covenant people are never guilty of; these God remembers no more; he casts them behind his back, and into the depths of the sea, so that when they are sought for, they shall not be found; God will never charge them with them, or punish them for them: this is another phrase to express the forgiveness of sins, and distinguishes the new covenant from the old one, or the former dispensation; in which, though there were many typical sacrifices, and a typical removal of sin, yet there was a remembrance of it every year.
John Wesley
8:12 For I will justify them, which is the root of all true knowledge of God. This, therefore, is God's method. First, a sinner is pardoned: then he knows God, as gracious and merciful then God's laws are written on his heart: he is God's, and God is his.
Robert Jamieson, A. R. Fausset and David Brown
8:12 For, &c.--the third of "the better promises" (Heb 8:6). The forgiveness of sins is, and will be, the root of this new state of inward grace and knowledge of the Lord. Sin being abolished, sinners obtain grace.
I will be merciful--Greek, "propitious"; the Hebrew, "salach," is always used of God only in relation to men.
and their iniquities--not found in Vulgate, Syriac, Coptic, and one oldest Greek manuscript; but most oldest manuscripts have the words (compare Heb 10:17).
remember no more--Contrast the law, Heb 10:3.
8:138:13: Արդ՝ ասելո՛վն նոր, հնացո՛յց զառաջինն. եւ որ հնանա՛յն եւ ծերանայ՝ մե՛րձ է յապականութիւն։ վջ
13 Արդ, նոր ուխտի մասին խօսելով՝ նա հին դարձրեց առաջինը. եւ ինչ հնանում է ու ծերանում, մօտ է անհետանալու:
13 Նոր ուխտ ըսելով առաջինը հինցուց ու այն որ կը հիննայ եւ կը ծերանայ, ա՛լ կորուստի կը մօտենայ։
Արդ ասելովն նոր` հնացոյց զառաջինն. եւ որ հնանայն եւ ծերանայ` մերձ է յապականութիւն:

8:13: Արդ՝ ասելո՛վն նոր, հնացո՛յց զառաջինն. եւ որ հնանա՛յն եւ ծերանայ՝ մե՛րձ է յապականութիւն։ վջ
13 Արդ, նոր ուխտի մասին խօսելով՝ նա հին դարձրեց առաջինը. եւ ինչ հնանում է ու ծերանում, մօտ է անհետանալու:
13 Նոր ուխտ ըսելով առաջինը հինցուց ու այն որ կը հիննայ եւ կը ծերանայ, ա՛լ կորուստի կը մօտենայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:1313: Говоря 'новый', показал ветхость первого; а ветшающее и стареющее близко к уничтожению.
8:13  ἐν τῶ λέγειν καινὴν πεπαλαίωκεν τὴν πρώτην· τὸ δὲ παλαιούμενον καὶ γηράσκον ἐγγὺς ἀφανισμοῦ.
8:13. ἐν (In) τῷ (unto-the-one) λέγειν (to-forth," Καινήν ( To-fresh ,"πεπαλαίωκεν (it-had-come-to-en-past-belong) τὴν (to-the-one) πρώτην, (to-most-before,"τὸ (the-one) δὲ (moreover) παλαιούμενον (being-en-past-belonged) καὶ (and) γηράσκον (oldening) ἐγγὺς (near) ἀφανισμοῦ. (of-an-un-manifesting-of)
8:13. dicendo autem novum veteravit prius quod autem antiquatur et senescit prope interitum estNow in saying a new, he hath made the former old. And that which decayeth and groweth old is near its end.
13. In that he saith, A new , he hath made the first old. But that which is becoming old and waxeth aged is nigh unto vanishing away.
8:13. Now in saying something new, he has made the former old. But that which decays and grows old is close to passing away.
8:13. In that he saith, A new [covenant], he hath made the first old. Now that which decayeth and waxeth old [is] ready to vanish away.
In that he saith, A new [covenant], he hath made the first old. Now that which decayeth and waxeth old [is] ready to vanish away:

13: Говоря 'новый', показал ветхость первого; а ветшающее и стареющее близко к уничтожению.
8:13  ἐν τῶ λέγειν καινὴν πεπαλαίωκεν τὴν πρώτην· τὸ δὲ παλαιούμενον καὶ γηράσκον ἐγγὺς ἀφανισμοῦ.
8:13. dicendo autem novum veteravit prius quod autem antiquatur et senescit prope interitum est
Now in saying a new, he hath made the former old. And that which decayeth and groweth old is near its end.
8:13. Now in saying something new, he has made the former old. But that which decays and grows old is close to passing away.
8:13. In that he saith, A new [covenant], he hath made the first old. Now that which decayeth and waxeth old [is] ready to vanish away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Относя пророческое выражение Новый к Завету Христову, апостол пользуется этим выражением, чтобы, внушив мысль о нем как данном бесповоротно, отвратить читателей от преданности старому как ветшающему, стареющему, а потому близкому к уничтожению, и побудить их при Новом Завете начать новую жизнь во Христе, Новом Поручителе лучшего Завета и лучших обетований.
Adam Clarke: Commentary on the Bible - 1831
8:13: He hath made the first old - That is: He has considered it as antiquated, and as being no longer of any force.
That which decayeth and waxeth old - Here is an allusion to the ancient laws, which either had perished from the tables on which they were written through old age, or were fallen into disuse, or were abrogated.
Is ready to vanish away - Εγγυς αφανισμου· Is about to be abolished. Dionysius of Halicarnassus, speaking of the laws of Numa, which had been written on oak boards, says: Ἁς αφανισθηναι συνεβη τῳ χρονῳ· "which had perished through old age." And the word αφανιζειν is used to express the abolition of the law. The apostle, therefore, intimates that the old covenant was just about to be abolished; but he expresses himself cautiously and tenderly, that he might not give unnecessary offense.
When the apostle said, All shall know the Lord, from the least to the greatest, under the new covenant, he had copious authority for saying so from the rabbins themselves. In Sohar Chadash, fol. 42, it is said: "In the days of the Messiah knowledge shall be renewed in the world, and the law shall be made plain among all; as it is written, Jer 31:33, All shall know me, from the least to the greatest." We find the following legend in Midrash Yalcut Simeoni, part 2, fol. 46: "The holy blessed God shall sit in paradise and explain the law; all the righteous shall sit before him, and the whole heavenly family shall stand on their feet; and the holy blessed God shall sit, and the new law, which be is to give by the Messiah, shall be interpreted."
In Sohar Genes., fol. 74, col. 291, we find these remarkable words: "When the days of the Messiah shall approach, even the little children in this world shall find out the hidden things of wisdom; and in that time all things shall be revealed to all men."
And in Sohar Levit., fol. 24, col. 95: "There shall be no time like this till the Messiah comes, and then the knowledge of God shall be found in every part of the world."
This day are all these sayings fulfilled in our ears: the word of God is multiplied; many run to and fro, and knowledge is increased; all the nations of the earth are receiving the book of God; and men of every clime, and of every degree - Parthians, and Medes, and Elamites; the dwellers in Mesopotamia, in Judea, in Cappadocia, in Pontus and Asia, Phrygia and Pamphylia, in Egypt, in Libya; strangers of Rome, Jews and proselytes; Cretes and Arabians; Americans, Indians, and Chinese - hear, in their own tongues, the wonderful works of God.
Albert Barnes: Notes on the Bible - 1834
8:13: In that he saith, A new covenant, he hath made the first old - That is, the use of the word "new" implies that the one which it was to supersede was "old." New and old stand in contradistinction from each other. Thus, we speak of a new and old house, a new and old garment, etc. The object of the apostle is to show that by the very fact of the arrangement for a new dispensation differing so much from the old, it was implied of necessity that that was to be superseded, and would vanish away. This was one of the leading points at which he arrived.
Now that which decayeth and waxeth old is ready to vanish away - This is a general truth which would be undisputed, and which Paul applies to the case under consideration. An old house, or garment; an ancient tree; an aged man, all have indications that they are soon to disappear. They cannot be expected to remain long. The very fact of their growing old is an indication that they will soon be gone. So Paul says it was with the dispensation that was represented as old. It had symptoms of decay. It had lost the vigour which it had when it was fresh and new; it had every mark of an antiquated and a declining system; and it had been expressly declared that a new and more perfect dispensation was to be given to the world. Paul concluded, therefore, that the Jewish system must soon disappear.
Remarks
1. The fact that we have a high priest, is suited to impart consolation to the pious mind; Heb 8:1-5. He ever lives, and is ever the same. He is a minister of the true sanctuary, and is ever before the mercy-seat. He enters there not once a year only, but has entered there to abide there for ever. We can never approach the throne of mercy without having a high priest there - for he at all times, day and night, appears before God. The merits of his sacrifice are never exhausted, and God is never wearied with hearing his pleadings in behalf of his people. He is the same that he was when he gave himself on the cross. He has the same love and the same compassion which he had then, and that love which led him to make the atonement, will lead him always to regard with tenderness those for whom he died.
2. It is a privilege to live under the blessings of the Christian system; Heb 8:6. We have a better covenant than the old one was - one less expensive and less burdensome, and one that is established upon better promises. Now the sacrifice is made, and we do not have to renew it every day. It was made once for all, and need never be repeated. Having now a high priest in heaven who has made the sacrifice, we may approach him in any part of the earth, and at all times, and feel that our offering will be acceptable to him. If there is any blessing for which we ought to be thankful, it is for the Christian religion; for we have only to look at any portion of the pagan world, or even to the condition of the people of God under the comparatively dark and obscure Jewish dispensation, to see abundant reasons for thanksgiving for what we enjoy.
3. Let us often contemplate the mercies of the new dispensation with which we are favored - the favors of that religion whose smiles and sunshine we are permitted to enjoy; Heb 8:10-12. It contains all that we want, and is exactly adapted to our condition. It has that for which every man should be thankful; and has not one thing which should lead a man to reject it. It furnishes all the security which we could desire for our salvation; lays upon us no oppressive burdens or charges; and accomplishes all which we ought to desire in our souls. Let us contemplate a moment the arrangements of that "covenant," and see how suited it is to make man blessed and happy.
First, It writes the laws of God on the mind and the heart; Heb 8:10. It not only Rev_eals them, but it secures their observance. It has made arrangements for disposing people to keep the laws a thing which has not been introduced into any other system. Legislators may enact good laws, but they cannot induce others to obey them; parents may utter good precepts, but they cannot engrave them on the hearts of their children; and sages may express sound maxims and just precepts in morals, but there is no security that they will be regarded. So in all the pagan world - there is no power to inscribe good maxims and rules of living on the heart. They may be written; recorded on tablets; hung up in temples; but still people will not regard them. They will still give indulgence to evil passions, and lead wicked lives. But it is not so with the arrangement which God has made in the plan of salvation. One of the very first provisions of that plan is, that the laws shall be inscribed on the heart, and that there shall be a disposition to obey. Such a systcm is what man wants, and such a system he can nowhere else find.
Secondly, This new arrangement "Rev_eals to us" a God such as we need; Heb 8:10. It contains the promise that he will be "our God." He will be to his people all that can be "desired in God;" all that man could wish. He is just such a God as the human mind, when it is pure, most loves; has all the attributes which it could be desired there should be in his character; has done all that we could desire a God to do; and is ready to do all that we could wish a God to perform. "Man wants a God;" a God in whom he can put confidence, and on whom he can rely. The ancient Greek philosopher wanted a God - and he would then have made a beautiful and efficient system of morals; the pagan want a God - to dwell in their empty temples, and in their corrupt hearts; the Atheist wants a God to make him calm, contented, and happy in this life - for he has no God now, and man everywhere, wretched, sinful, suffering, dying, wants a God. Such a God is Rev_ealed in the Bible - one whose character we may contemplate with ever-increasing admiration; one who has all the attributes which we can desire; one who will minister to us all the consolation which we need in this world; and one who will be to us the same God foRev_er and ever.
Thirdly, The new covenant contemplates the diffusion of "knowledge;" Heb 8:11. This too was what man needed, for everywhere else he has been ignorant of God and of the way of salvation. The whole pagan world is sunk in ignorance, and indeed all people, except as they are enlightened by the gospel, are in profound darkness on the great questions which most nearly pertain to their welfare. But it is not so with the new arrangement which God has made with his people. It is a fact that they know the Lord, and a dispensation which would produce that is just what man needed. There are two things hinted at in Heb 8:11, which are worthy of more than a passing notice, illustrating the excellency of the Christian religion. The first is, that in the new dispensation "all would know the Lord." The matter of fact is, that the obscurest and most unlettered Christian often has a knowledge of God which sages never had, and which is never obtained except by the teachings of the Spirit of God. However this may be accounted for, the fact cannot be denied.
There is a clear and elevating view of God; a knowledge of him which exerts a practical influence on the heart, and which transforms the soul; and a correctness of apprehension in regard to what truth is, possessed by the humble Christian, though a peasant, which philosophy never imparted to its votaries. Many a sage would be instructed in the truths of religion if he would sit down and converse with the comparatively unlearned Christian, who has no book but his Bible. The other thing hinted at here is, that all would know the Lord "from the least to the greatest." Children and youth, as well as age and experience, would have an acquaintance with God. This promise is remarkably verified under the new dispensation. One of the most striking things of the system is, the attention which it pays to the young; one of its most wonderful effects is the knowledge which it is the means of imparting to those in early life. Many a child in the Sunday School has a knowledge of God which Grecian sages never had; many a youth in the Church has a more consistent acquaintance with God's real plan of governing and saving people, than all the teachings which philosophy could ever furnish.
Fourthly, The new dispensation contemplates the pardon of sin, and is, therefore, suited to the condition of man; Heb 8:12. It is what man needs. The knowledge of some way of pardon is what human nature has been sighing for for ages; which has been sought in every system of religion, and by every bloody offering; but which has never been found elsewhere. The philosopher had no assurance that God would pardon, and indeed one of the chief aims of the philosopher has been to convince himself that he had no need of pardon. The pagan have had no assurance that their offerings have availed to put away the divine anger, and to obtain forgiveness. "The only assurance anywhere furnished that sin may be forgiven, is in the Bible." This is the great uniqueness of the system recorded there, and this it is which renders it so valuable above all the other systems. It furnishes the assurance that sins may be pardoned, and shows how it may be done. This is what we must have, or perish. And why, since Christianity Rev_eals a way of forgiveness - a way honorable to God and not degrading to man - why should any man reject it? Why should not the guilty embrace a system which proclaims pardon to the guilty, and which assures all that, if they will embrace him who is the "Mediator of the new covenant," "God will be merciful to their unrighteousness, and will remember their iniquities no more."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: A new: Heb 8:8
he hath: Heb 7:11, Heb 7:12, Heb 7:18, Heb 7:19, Heb 9:9, Heb 9:10
ready: Isa 51:6; Mat 24:35; Co1 13:8; Co2 5:17
Geneva 1599
8:13 (8) In that he saith, A new [covenant], he hath made the first old. Now that which decayeth and waxeth old [is] ready to vanish away.
(8) The conclusion: Therefore by the later and the new, the first and old is taken away, for it could not be called new, if it did not differ from the old. Again, that same is at length taken away, which is subject to corruption, and therefore imperfect.
John Gill
8:13 In that he saith a new covenant,.... In the above prophecy, Heb 8:8
he hath made the first old; this naturally follows from hence; if the second is new, the first must be old; which is called so, not on account of its date and duration; for the covenant of grace itself is older than this mode of administration of it, and the manifestation of that to the patriarchs was before this covenant, and so was the covenant of works before it; but on the account of its faultiness and deficiency, its weakness, and unprofitableness, and especially its being antiquated, and made to give way to another.
Now that which decayeth and waxeth old is ready to vanish away; the apostle argues from the first covenant, being old, to its being near to dissolution, or a disappearance; and the dissolution or disappearance of this covenant was gradual; it began when the Chaldeans seized the land of Canaan; and the ark, an eminent type of Christ, being wanting in the second temple, gave a hint of its waxing old; and both the civil and ecclesiastical government of the Jews were in great confusion under the second temple, at least towards the close of it; and even before the times of Christ, John the Baptist came, and proclaimed the near approach of the Messiah, and his kingdom: this covenant was of right abolished at the time of Christ's death; upon his ascension the Spirit was given, and the Gospel published among all nations, by which it more and more disappeared; and in fact it quite vanished away, when the city and temple of Jerusalem were destroyed, which was in a little time after the writing of this epistle; so that the apostle, with great propriety, says, it is "ready to vanish away".
John Wesley
8:13 In saying, A new covenant, he hath antiquated the first - Hath shown that it is disannulled, and out of date. Now that which is antiquated is ready to vanish away - As it did quickly after, when the temple was destroyed.
Robert Jamieson, A. R. Fausset and David Brown
8:13 he--God.
made . . . old--"hath (at the time of speaking the prophecy) antiquated the first covenant." From the time of God's mention of a NEW covenant (since God's words are all realities) the first covenant might be regarded as ever dwindling away, until its complete abolition on the actual introduction of the Gospel. Both covenants cannot exist side by side. Mark how verbal inspiration is proved in Paul's argument turning wholly on the one word "NEW" (covenant), occurring but once in the Old Testament.
that which decayeth--Greek, "that which is being antiquated," namely, at the time when Jeremiah spake. For in Paul's time, according to his view, the new had absolutely set aside the old covenant. The Greek for (Kaine) New (Testament) implies that it is of a different kind and supersedes the old: not merely recent (Greek, "nea"). Compare Hos 3:4-5.