Hebrenjve 8:1

Shqip Bible

Sepse çdo kryeprift vihet për të ofruar dhurata dhe flijime, prandaj është e nevojshme që edhe ky të ketë diçka që të kushtojë.

Bible Verse Review
  from Treasury of Scripure Knowledge

sum: Or, chief, principal point, in both which senses ךוצבכביןם [Strong's G2774] is used by profane writers.

We have: Hebrews 7:26-28

who: Hebrews 1:3, Hebrews 1:13, Hebrews 10:12, Hebrews 12:2, Ephesians 6:20, Colossians 3:1, Revelation 3:21

the Majesty: 1 Chronicles 29:11, Job 37:22, Psalms 21:5, Psalms 45:3, Psalms 45:4, Psalms 104:1, Psalms 145:12, Isaiah 24:14, Micah 5:4

Reciprocal: Exodus 40:15 - everlasting Psalms 68:18 - ascended Psalms 102:19 - the height Psalms 103:19 - prepared Ezekiel 1:26 - the likeness of a Mark 14:62 - the Son Mark 16:19 - he was Luke 22:69 - on John 12:16 - when Acts 7:55 - standing Romans 8:34 - who is even Ephesians 4:10 - ascended 1 Timothy 3:16 - received Hebrews 3:1 - and Hebrews 4:14 - that is Hebrews 6:20 - for Hebrews 9:11 - an high priest Hebrews 10:21 - an 1 Peter 3:22 - is gone Revelation 4:2 - and one Revelation 7:15 - are

Gill's Notes on the Bible

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 Psalms 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 כסא הכבוד, "the throne of glory" c; so angels are called thrones, Colossians 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.

Barnes' Notes on the Bible

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 previous 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, Hebrews 9:1, and Hebrews 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 Mark 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 Philippians 2:9; notes Ephesians 1:21-22.

Clarke's Notes on the Bible

CHAPTER VIII.

The sum, or chief articles, of what the apostle has spoken,

concerning the eternal priesthood of Christ, 1-5:

The excellency of the new covenant beyond that of the old, 6-9.

The nature and perfection of the new covenant stated from the

predictions of the prophets, 10-12.

By this new covenant the old is abolished, 13.

NOTES ON CHAP. VIII.

Verse Hebrews 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.