Hebreabréfið 9:13

Heilögum Biblíunni

13 Ef blóð hafra og nauta og askan af kvígu, stráð á menn, er óhreinir hafa gjörst, helgar til ytri hreinleika,

Bible Verse Review
  from Treasury of Scripure Knowledge

if: Leviticus 16:14, Leviticus 16:16

and: Numbers 19:2-21

the purifying: Numbers 8:7, Numbers 19:12, 2 Chronicles 30:19, Psalms 51:7, Acts 15:9, 1 Peter 1:22

Reciprocal: Exodus 12:5 - be without Exodus 12:7 - General Exodus 29:12 - the blood Leviticus 5:16 - and the priest Leviticus 14:7 - sprinkle Leviticus 16:30 - General Numbers 19:4 - sprinkle Numbers 19:9 - clean Numbers 19:21 - General 2 Chronicles 35:6 - sanctify Psalms 51:2 - Wash Isaiah 6:7 - thine iniquity Isaiah 52:15 - sprinkle Ezekiel 36:25 - will I Ezekiel 37:23 - will cleanse Ezekiel 44:26 - General Zechariah 13:1 - a fountain John 3:25 - about John 11:55 - to purify John 17:19 - I sanctify John 19:34 - came Acts 11:9 - What Hebrews 9:9 - that could Hebrews 9:12 - by the Hebrews 10:2 - once Hebrews 10:4 - not Hebrews 10:22 - sprinkled Hebrews 10:29 - wherewith Hebrews 13:12 - sanctify

Gill's Notes on the Bible

For if the blood of bulls and of goats,.... Shed either on the day of atonement, or at any other time: the former of thee, Pausanias y relates, was drank by certain priestesses among the Grecians, whereby they were tried, whether they spoke truth or no if not, they were immediately punished; and the latter, he says z, will dissolve an adamant stone; but neither of them can purge from sin:

and the ashes of an heifer sprinkling the unclean; the apostle refers to the red heifer, Numbers 19:1 which being burnt, its ashes were gathered up and put into a vessel, and water poured upon them, which was sprinkled with a bunch of hyssop on unclean persons; the ashes and the water mixed together made the water of separation, or of sprinkling; for so it is called by the Septuagint, υδωρ

ραντισμου, "the water of sprinkling", and in the Targum in a following citation: this was the purification for sin, though it only

sanctifieth to the purifying of the flesh; the body, or only in an external and typical way, but did not really sanctify the heart, or purify and cleanse the soul from sin. The Jews say, that the waters of purification for sin were not waters of purification for sin, without the ashes a; and to this the Targumist, on Ezekiel 36:25 and on Zechariah 13:1 refers, paraphrasing both texts thus;

"I will forgive their sins as they are cleansed with the water of sprinkling, and with the ashes of the heifer, which is a purification for sin.''

y Achaica, sive l. 7. p. 450. z Arcadica, sive l. 8. p. 485. a Misn. Temura, c. 1. sect. 5. Maimon. & Bartenora in ib.

Barnes' Notes on the Bible

For if the blood of bulls and of goats - Referring still to the great day of atonement, when the offering made was the sacrifice of a bullock and a goat.

And the ashes of an heifer - For an account of this, see Numbers 19:2-10. In ver. 9, it is said that the ashes of the heifer, after it was burnt, should be kept “for a water of separation; it is a purification for sin.” That is, the ashes were to be carefully preserved, and being mixed with water were sprinkled on those who were from any cause ceremonially impure. The “reason” for this appears to have been that the heifer was considered as a sacrifice whose blood has been offered, and the application of the ashes to which she had been burnt was regarded as an evidence of participation in that sacrifice. It was needful, where the laws were so numerous respecting external pollutions, or where the members of the Jewish community were regarded as so frequently “unclean” by contact with dead bodies, and in various other ways, that there should be some method in which they could be declared to be cleansed from their “uncleanness.” The nature of these institutions also required that this should be in connection with “sacrifice,” and in order to this, it was arranged that there should be this “permanent sacrifice” - the ashes of the heifer that had been sacrificed - of which they could avail themselves at any time, without the expense and delay of making a bloody offering specifically for the occasion. It was, therefore, a provision of convenience, and at the same time was designed to keep up the idea, that all purification was somehow connected with the shedding of blood.

Sprinkling the unclean - Mingled with water, and sprinkled on the unclean. The word “unclean” here refers to such as had been defiled by contact with dead bodies, or when one had died in the family, etc.; see Numbers 19:11-22.

Sanctifieth to the purifying of the flesh - Makes holy so far as the flesh or body is concerned. The uncleanness here referred to related to the body only, and of course the means of cleansing extended only to that. It was not designed to give peace to the conscience, or to expiate moral offences. The offering thus made removed the obstructions to the worship of God so far as to allow him who had been defiled to approach him in a regular manner. Thus, much the apostle allows was accomplished by the Jewish rites. They had an efficacy in removing ceremonial uncleanness, and in rendering it proper that he who had been polluted should be permitted again to approach and worship God. The apostle goes on to argue that if they had such an efficacy, it was fair to presume that the blood of Christ would have far greater efficacy, and would reach to the conscience itself, and make that pure.

Clarke's Notes on the Bible

Verse Hebrews 9:13. Sanctifieth to the purifying of the flesh — Answers the end proposed by the law; namely, to remove legal disabilities and punishments, having the body and its interests particularly in view, though adumbrating or typifying the soul and its concerns.