the Week of Proper 28 / Ordinary 33
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Bible Dictionaries
Consecrate, Consecration
Hastings' Dictionary of the New Testament
or The word ‘consecrate’ occurs twice in the Authorized Version of Hebrews (Hebrews 7:28; Hebrews 10:20). In the first passage it is the translation of τετελειωμένον; in the second of ἐνεκαίνισεν. In neither case is the translation quite suitable.
1. Hebrews 7:28 : υἱὸν εἰς τὸν αἰῶνα τετελειωμένον. Full consideration of τελειόω would encroach on the article Perfect (q.v. [Note: quod vide, which see.] ); but there are certain special points connected with this passage that may usefully be noted. τελειοῦν τὰς χεῖρας is frequently used in the Septuagint , but only in the Pentateuch (Exodus 29:9; Exodus 29:29; Exodus 29:33; Exodus 29:35 [Leviticus 4:5] Leviticus 8:33; Leviticus 16:32, Numbers 3:3), to translate the obscure Hebrew phrase millç’ yâd = ‘fill the hand,’ i.e. ‘consecrate’ (a priest). Elsewhere in the Pentateuch and Historical Books (once in Ezekiel [Ezekiel 43:26]) parts of πληρόω, ἐμπίπλημι, πίπλημι are employed. τελείωσις is used alone (Exodus 29:22; Exodus 29:26-27; Exodus 29:31; Exodus 29:34, Leviticus 7:37; Leviticus 8:22; Leviticus 8:28-29; Leviticus 8:31; Leviticus 8:33) for the Heb. millû’îm (= ‘consecration’ [Revised Version ]). In Leviticus 21:10 τετελειωμένος is used without the rest of the phrase = ‘consecrated,’ although many Manuscripts supply τᾶς χεῖρας αὐτοῦ. These last uses would at least point to the conclusion that τελειόω and τελείωσις tended to become semi-technical terms for the consecration of the priest, having originally been used to translate the verb in the Heb. phrase, which is quite obscure. Most probably its original sense is suggested in the corresponding Assyrian kâtû mullû = ‘hand over to one (or make one responsible for) a person or thing or office’ (cf. F. Delitzsch, Assyrian Handwörterbuch, 1896, p. 409b; ‘Rammanirari, whom Asur has endowed with a dominion incomparable’; and Hasting's Dictionary of the Bible (5 vols) iv. 71a).
It follows, then, that Hebrews 7:28 and the other passages where τελειόω occurs (see article Perfect) indicate that the writer is making use of a technical expression and, in harmony with his system of thought, hellenizing it (cf. Moffatt, Introd. to Literature of the New Testament (Moffatt)., 1911, p. 427). There can be little doubt that in Hebrews τελειόω is used in the Aristotelian sense of bringing to the τέλος or final end. Jesus, as High Priest, is ‘perfected’ for evermore, as distinct from the τελείωσις of the Aaronic priesthood. There can be no idea of a moral development in character. Jesus is ‘perfected [and there is also the further idea of exaltation to office] for evermore’ in the sense that He is endowed with an experience of human suffering in life and in death (Hebrews 4:15); so A. B. Davidson, Hebrews (Handbooks for Bible Classes), pp. 145f., 207f.; von Soden, Hebräerbrief3 (Handkommentar zum NT, Tübingen, 1899), p. 28 n. [Note: . note.] ; but cf. A. B. Bruce, Hebrews, 1899, p. 283ff.; M. Dods, Expositor’s Greek Testament , ‘Hebrews,’ 1910, pp. 265, 319, who argue for the sense of moral perfecting.
2. Hebrews 10:20 : τὴν εἴσοδον … ἥν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος. ἐγκαινίζω is used also in Hebrews 9:18. In Authorized Version of Hebrews 10:20 the word is ‘consecrated,’ and in Hebrews 9:18 ‘dedicated.’ In Revised Version in both cases ‘dedicated’ is used. In the Septuagint ἐγκαινίζω is used to translate two Heb. words, ḥânakh (‘initiate,’ ‘consecrate,’ Deuteronomy 20:5, 1 Kings 8:63) and hiddçsh (‘renew,’ ‘make anew,’ 1 Samuel 11:14, 2 Chronicles 15:8, Psalms 50:12). ἐγκαινίζω in Hebrews 10:20 might seem to combine both meanings, implying that some kind of way existed before (cf. Sirach 33:8 [Sirach 36:8]). In Hebrews 9:18, also, the word means simply ‘inaugurate,’ unless the pre-existence of a covenant is supposed (cf. Hebrews 9:20; Hebrews 9:23) before the ceremony of Hebrews 9:19-21. That the sense of ‘renewal,’ however, is strongly emphasized is seen also in the use of πρόσφατον (‘fresh,’ ‘hitherto untrodden’). ζῶσαν implies ‘a way that really leads and carries all who enter it into the heavenly rest,’ as opposed to ‘a lifeless pavement trodden by the high priest, and by him alone’ (Delitzsch, Hebrews, Eng. translation , ii. [1870] 171). It also implies a way that would never become old, worn, or obsolete; ἤν must be taken as referring to εἴσοδος. Jesus has, by bursting the veil of His flesh in death, ‘inaugurated’ a new entrance into the Presence of God (cf. Mark 15:38). The flesh of Jesus is regarded as symbolic of the ‘veil’ or ‘curtain’ which was removed as the sacrificial blood was carried into the Holy of Holies. ἐγκαινίζω ‘includes the motive of leading into life’ (von Soden, Hebräerbrief3, p. 64). Probably the literal idea of εἴσοδος (= ‘entrance to a house’) is also symbolically present (cf. Nehemiah 3:1 [Septuagint ]). The ‘house’ in this case is the Church, the new Temple [cf. παῤῥησίαν) in Nehemiah 10:19, and its use in Nehemiah 3:6 and Nehemiah 4:16 is opposed to the attitude of the θεράπων (Nehemiah 3:5). The feast of ἐγκαίνια (John 10:22) was instituted by Judas Maccabaeus (164 b.c.) in memory of the cleansing of the Temple from the pollution of Antiochus Epiphanes (1 Maccabees 4:59).
Literature.-In addition to the references in the course of the article, see R. W. Dale, The Jewish Temple and the Christian Church, 1902, pp. 144ff.; 231ff.; F. Paget, The Spirit of Discipline, 1903, p. 191ff.; J.B. Mozley, University Sermons, 1900, p. 244ff.; articles s.v. in Dict. of Christ and the Gospels (Tasker), Hasting's Dictionary of the Bible (5 vols) (Hastings), and Encyclopaedia of Religion and Ethics (Feltoe).
R. H. Strachan.
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Hastings, James. Entry for 'Consecrate, Consecration'. Hastings' Dictionary of the New Testament. https://www.studylight.org/dictionaries/eng/hdn/c/consecrate-consecration.html. 1906-1918.
