Keluaran 24:3-8
Konteks24:3 Moses came 1 and told the people all the Lord’s words 2 and all the decisions. All the people answered together, 3 “We are willing to do 4 all the words that the Lord has said,” 24:4 and Moses wrote down all the words of the Lord. Early in the morning he built 5 an altar at the foot 6 of the mountain and arranged 7 twelve standing stones 8 – according to the twelve tribes of Israel. 24:5 He sent young Israelite men, 9 and they offered burnt offerings and sacrificed young bulls for peace offerings 10 to the Lord. 24:6 Moses took half of the blood and put it in bowls, and half of the blood he splashed on the altar. 11 24:7 He took the Book of the Covenant 12 and read it aloud 13 to the people, and they said, “We are willing to do and obey 14 all that the Lord has spoken.” 24:8 So Moses took the blood and splashed it on 15 the people and said, “This is the blood of the covenant 16 that the Lord has made with you in accordance with all these words.”
Matius 26:28
Konteks26:28 for this is my blood, the blood 17 of the covenant, 18 that is poured out for many for the forgiveness of sins.
Ibrani 9:10-23
Konteks9:10 They served only for matters of food and drink 19 and various washings; they are external regulations 20 imposed until the new order came. 21
9:11 But now Christ has come 22 as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation, 9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured 23 eternal redemption. 9:13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, 24 9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our 25 consciences from dead works to worship the living God.
9:15 And so he is the mediator 26 of a new covenant, so that those who are called may receive the eternal inheritance he has promised, 27 since he died 28 to set them free from the violations committed under the first covenant. 9:16 For where there is a will, the death of the one who made it must be proven. 29 9:17 For a will takes effect only at death, since it carries no force while the one who made it is alive. 9:18 So even the first covenant was inaugurated with blood. 30 9:19 For when Moses had spoken every command to all the people according to the law, he took the blood of calves and goats with water and scarlet wool and hyssop and sprinkled both the book itself and all the people, 9:20 and said, “This is the blood of the covenant that God has commanded you to keep.” 31 9:21 And both the tabernacle and all the utensils of worship he likewise sprinkled with blood. 9:22 Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness. 9:23 So it was necessary for the sketches 32 of the things in heaven to be purified with these sacrifices, 33 but the heavenly things themselves required 34 better sacrifices than these.
Ibrani 12:24
Konteks12:24 and to Jesus, the mediator 35 of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. 36
Ibrani 13:20
Konteks13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ,
[24:3] 1 sn The general consensus among commentators is that this refers to Moses’ coming from the mountain after he made the ascent in 20:21. Here he came and told them the laws (written in 20:22-23:33), and of the call to come up to Yahweh.
[24:3] 2 sn The Decalogue may not be included here because the people had heard those commands themselves earlier.
[24:3] 3 tn The text simply has “one voice” (קוֹל אֶחָד, qol ’ekhad); this is an adverbial accusative of manner, telling how the people answered – “in one voice,” or unanimously (see GKC 375 §118.q).
[24:3] 4 tn The verb is the imperfect tense (נַעֲשֶׂה, na’aseh), although the form could be classified as a cohortative. If the latter, they would be saying that they are resolved to do what God said. If it is an imperfect, then the desiderative would make the most sense: “we are willing to do.” They are not presumptuously saying they are going to do all these things.
[24:4] 5 tn The two preterites quite likely form a verbal hendiadys (the verb “to get up early” is frequently in such constructions). Literally it says, “and he got up early [in the morning] and he built”; this means “early [in the morning] he built.” The first verb becomes the adverb.
[24:4] 7 tn The verb “arranged” is not in the Hebrew text but has been supplied to clarify exactly what Moses did with the twelve stones.
[24:4] 8 tn The thing numbered is found in the singular when the number is plural – “twelve standing-stone.” See GKC 433 §134.f. The “standing-stone” could be a small piece about a foot high, or a huge column higher than men. They served to commemorate treaties (Gen 32), or visions (Gen 28) or boundaries, or graves. Here it will function with the altar as a place of worship.
[24:5] 9 tn The construct has “young men of the Israelites,” and so “Israelite” is a genitive that describes them.
[24:5] 10 tn The verbs and their respective accusatives are cognates. First, they offered up burnt offerings (see Lev 1), which is וַיַּעֲלוּ עֹלֹת (vayya’alu ’olot); then they sacrificed young bulls as peace sacrifices (Lev 3), which is in Hebrew וַיִּזְבְּחוּ זְבָחִים (vayyizbÿkhu zÿvakhim). In the first case the cognate accusative is the direct object; in the second it is an adverbial accusative of product. See on this covenant ritual H. M. Kamsler, “The Blood Covenant in the Bible,” Dor le Dor 6 (1977): 94-98; E. W. Nicholson, “The Covenant Ritual in Exodus 24:3-8,” VT 32 (1982): 74-86.
[24:6] 11 sn The people and Yahweh through this will be united by blood, for half was spattered on the altar and the other half spattered on/toward the people (v. 8).
[24:7] 12 tn The noun “book” would be the scroll just written containing the laws of chaps. 20-23. On the basis of this scroll the covenant would be concluded here. The reading of this book would assure the people that it was the same that they had agreed to earlier. But now their statement of willingness to obey would be more binding, because their promise would be confirmed by a covenant of blood.
[24:7] 13 tn Heb “read it in the ears of.”
[24:7] 14 tn A second verb is now added to the people’s response, and it is clearly an imperfect and not a cohortative, lending support for the choice of desiderative imperfect in these commitments – “we want to obey.” This was their compliance with the covenant.
[24:8] 15 tn Given the size of the congregation, the preposition might be rendered here “toward the people” rather than on them (all).
[24:8] 16 sn The construct relationship “the blood of the covenant” means “the blood by which the covenant is ratified” (S. R. Driver, Exodus, 254). The parallel with the inauguration of the new covenant in the blood of Christ is striking (see, e.g., Matt 26:28, 1 Cor 11:25). When Jesus was inaugurating the new covenant, he was bringing to an end the old.
[26:28] 17 tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”
[26:28] 18 tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì37,45vid א B L Z Θ 0298vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.
[26:28] sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
[9:10] 19 tn Grk “only for foods and drinks.”
[9:10] 20 tc Most witnesses (D1 Ï) have “various washings, and external regulations” (βαπτισμοῖς καὶ δικαιώμασιν, baptismoi" kai dikaiwmasin), with both nouns in the dative. The translation “washings; they are… regulations” renders βαπτισμοῖς, δικαιώματα (baptismoi", dikaiwmata; found in such important
[9:10] 21 tn Grk “until the time of setting things right.”
[9:11] 22 tn Grk “But Christ, when he came,” introducing a sentence that includes all of Heb 9:11-12. The main construction is “Christ, having come…, entered…, having secured…,” and everything else describes his entrance.
[9:12] 23 tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”
[9:13] 24 tn Grk “for the purifying of the flesh.” The “flesh” here is symbolic of outward or ritual purity in contrast to inner purity, that of the conscience (cf. Heb 9:9).
[9:14] 25 tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D2 0278 33 1739c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.
[9:15] 26 tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.
[9:15] 27 tn Grk “the promise of the eternal inheritance.”
[9:15] 28 tn Grk “a death having occurred.”
[9:16] 29 tn Grk “there is a necessity for the death of the one who made it to be proven.”
[9:18] 30 sn The Greek text reinforces this by negating the opposite (“not even the first covenant was inaugurated without blood”), but this double negation is not used in contemporary English.
[9:20] 31 tn Grk “which God commanded for you (or in your case).”
[9:20] sn A quotation from Exod 24:8.
[9:23] 32 tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.
[9:23] 33 tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.
[9:23] 34 tn Grk “the heavenly things themselves with better sacrifices than these.”
[12:24] 35 tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.
[12:24] 36 sn Abel’s shed blood cried out to the Lord for justice and judgment, but Jesus’ blood speaks of redemption and forgiveness, something better than Abel’s does (Gen 4:10; Heb 9:11-14; 11:4).
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