Discovery BoxExodus 24:8
Context24:8 So Moses took the blood and splashed it on 1 the people and said, “This is the blood of the covenant 2 that the Lord has made with you in accordance with all these words.”
Matthew 26:28
Context26:28 for this is my blood, the blood 3 of the covenant, 4 that is poured out for many for the forgiveness of sins.
Mark 14:24
Context14:24 He said to them, “This is my blood, the blood 5 of the covenant, 6 that is poured out for many.
Luke 22:20
Context22:20 And in the same way he took 7 the cup after they had eaten, 8 saying, “This cup that is poured out for you is the new covenant 9 in my blood.
Luke 22:1
Context22:1 Now the Feast of Unleavened Bread, 10 which is called the Passover, was approaching.
Colossians 1:25
Context1:25 I became a servant of the church according to the stewardship 11 from God – given to me for you – in order to complete 12 the word of God,
Hebrews 9:10-26
Context9:10 They served only for matters of food and drink 13 and various washings; they are external regulations 14 imposed until the new order came. 15
9:11 But now Christ has come 16 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 17 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, 18 9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our 19 consciences from dead works to worship the living God.
9:15 And so he is the mediator 20 of a new covenant, so that those who are called may receive the eternal inheritance he has promised, 21 since he died 22 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. 23 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. 24 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.” 25 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 26 of the things in heaven to be purified with these sacrifices, 27 but the heavenly things themselves required 28 better sacrifices than these. 9:24 For Christ did not enter a sanctuary made with hands – the representation 29 of the true sanctuary 30 – but into heaven itself, and he appears now in God’s presence for us. 9:25 And he did not enter to offer 31 himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own, 9:26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice.
Hebrews 10:29
Context10:29 How much greater punishment do you think that person deserves who has contempt for 32 the Son of God, and profanes 33 the blood of the covenant that made him holy, 34 and insults the Spirit of grace?
Hebrews 13:20
Context13:20 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,
[24:8] 1 tn Given the size of the congregation, the preposition might be rendered here “toward the people” rather than on them (all).
[24:8] 2 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] 3 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] 4 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.
[14:24] 5 tn Grk “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.”
[14:24] 6 tc Most
[22:20] 7 tn The words “he took” are not in the Greek text at this point, but are an understood repetition from v. 19.
[22:20] 8 tn The phrase “after they had eaten” translates the temporal infinitive construction μετὰ τὸ δειπνῆσαι (meta to deipnhsai), where the verb δειπνέω (deipnew) means “to eat a meal” or “to have a meal.”
[22:20] 9 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.
[22:1] 10 sn The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts (Exod 12:1-20; 23:15; 34:18; Deut 16:1-8).
[1:25] 11 tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”
[1:25] 12 tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.
[9:10] 13 tn Grk “only for foods and drinks.”
[9:10] 14 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] 15 tn Grk “until the time of setting things right.”
[9:11] 16 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] 17 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] 18 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] 19 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] 20 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] 21 tn Grk “the promise of the eternal inheritance.”
[9:15] 22 tn Grk “a death having occurred.”
[9:16] 23 tn Grk “there is a necessity for the death of the one who made it to be proven.”
[9:18] 24 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] 25 tn Grk “which God commanded for you (or in your case).”
[9:23] 26 tn Or “prototypes,” “outlines,” referring to the earthly sanctuary. See Heb 8:5 above for the prior use of this term.
[9:23] 27 tn Grk “with these”; in the translation the referent (sacrifices) has been specified for clarity.
[9:23] 28 tn Grk “the heavenly things themselves with better sacrifices than these.”
[9:24] 29 tn Or “prefiguration.”
[9:24] 30 tn The word “sanctuary” is not in the Greek text at this point, but has been supplied for clarity.
[9:25] 31 tn Grk “and not that he might offer,” continuing the previous construction.
[10:29] 32 tn Grk “tramples under foot.”
