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Selected Verse: Hebrews 9:14 - Strong Concordance
| Verse |
Translation |
Text |
| Heb 9:14 |
Strong Concordance |
How much [4214] more [3123] shall [2511] the blood [129] of Christ [5547], who [3739] through [1223] the eternal [166] Spirit [4151] offered [4374] himself [1438] without spot [299] to God [2316], purge [2511] your [5216] conscience [4893] from [575] dead [3498] works [2041] to [1519] serve [3000] the living [2198] God [2316]? |
| |
King James |
How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
offered himself--The voluntary nature of the offering gives it especial efficacy. He "through the eternal Spirit," that is, His divine Spirit (Rom 1:4, in contrast to His "flesh," Heb 9:3; His Godhead, Ti1 3:16; Pe1 3:18), "His inner personality" [ALFORD], which gave a free consent to the act, offered Himself. The animals offered had no spirit or will to consent in the act of sacrifice; they were offered according to the law; they had a life neither enduring, nor of any intrinsic efficacy. But He from eternity, with His divine and everlasting Spirit, concurred with the Father's will of redemption by Him. His offering began on the altar of the cross, and was completed in His entering the holiest place with His blood. The eternity and infinitude of His divine Spirit (compare Heb 7:16) gives eternal ("eternal redemption," Heb 9:12, also compare Heb 9:15) and infinite merit to His offering, so that not even the infinite justice of God has any exception to take against it. It was "through His most burning love, flowing from His eternal Spirit," that He offered Himself [OECOLAMPADIUS].
without spot--The animal victims had to be without outward blemish; Christ on the cross was a victim inwardly and essentially stainless (Pe1 1:19).
purge--purify from fear, guilt, alienation from Him, and selfishness, the source of dead works (Heb 9:22-23).
your--The oldest manuscripts read "our." The Vulgate, however, supports English Version reading.
conscience--moral religious consciousness.
dead works--All works done in the natural state, which is a state of sin, are dead; for they come not from living faith in, and love to, "the living God" (Heb 11:6). As contact with a dead body defiled ceremonially (compare the allusion, "ashes of an heifer," Heb 9:13), so dead works defile the inner consciousness spiritually.
to serve--so as to serve. The ceremonially unclean could not serve God in the outward communion of His people; so the unrenewed cannot serve God in spiritual communion. Man's works before justification, however lifelike they look, are dead, and cannot therefore be accepted before the living God. To have offered a dead animal to God would have been an insult (compare Mal 1:8); much more for a man not justified by Christ's blood to offer dead works. But those purified by Christ's blood in living faith do serve (Rom 12:1), and shall more fully serve God (Rev 22:3).
living God--therefore requiring living spiritual service (Joh 4:24). |
| Notes on the Bible, by Albert Barnes, [1834] |
How much more shall the blood of Christ - As being infinitely more precious than the blood of an animal could possibly be. If the blood of an animal had any efficacy at all, even in removing ceremonial pollutions, how much more is it reasonable to suppose may be effected by the blood of the Son of God!
Who through the eternal Spirit - This expression is very difficult, and has given rise to a great variety of interpretation. - Some mss. instead of "eternal" here, read "holy," making it refer directly to the Holy Spirit; see "Wetstein." These various readings, however, are not regarded as of sufficient authority to lead to a change in the text, and are of importance only as showing that it was an early opinion that the Holy Spirit is here referred to. The principal opinions which have been entertained of the meaning of this phrase, are the following.
(1) that which regards it as referring to the Holy Spirit, the third person of the Trinity. This was the opinion of Owen, Doddridge, and archbishop Tillotson.
(2) that which refers it to the "divine nature" of Christ. Among those who have maintained this opinion, are Beza, Ernesti, Wolf, Vitringa, Storr, and the late Dr. John P. Wilson. mss. Notes.
(3) others, as Grotius, Rosenmuller, Koppe, understand it as meaning "endless" or "immortal life," in contradistinction from the Jewish sacrifices which were of a perishable nature, and which needed so often to be repeated.
(4) others regard it as referring to the glorified person of the Saviour, meaning that in his exalted, or spiritual station in heaven, he presents the efficacy of his blood.
(5) others suppose that it means "divine influence," and that the idea is, that Christ was actuated and filled with a divine influence when he offered up himself as a sacrifice; an influence which was not of a temporal and fleeting nature, but which was eternal in its efficacy. This is the interpretation preferred by Prof. Stuart.
For an examination of these various opinions, see his "Excursus, xviii." on this Epistle. It is difficult, if not impossible, to decide what is the true meaning of the passage amidst this diversity of opinion; but there are some reasons which seem to me to make it probable that the Holy Spirit is intended, and that the idea is, that Christ made his great sacrifice under "the extraordinary influences of that Eternal Spirit." The reasons which lead me to this opinion, are the following:
(1) It is what would occur to the great mass of the readers of the New Testament. It is presumed that the great body of sober, plain, and intelligent readers of the Bible, on perusing the passage, suppose that it refers to the Holy Spirit, the third person of the Trinity. There are few better and safer rules for the interpretation of a volume designed like the Bible for the mass of mankind, than to abide by the sense in which they understand it.
(2) this interpretation is one which is most naturally conveyed by the language of the original. The phrase "the spirit" - τὸ πνέυμα to pneuma - has so far a technical and established meaning in the New Testament as to denote the Holy Spirit, unless there is something in the connection which renders such an application improper. In this case there is nothing certainly which "necessarily" forbids such an application. The high names and Classical authority of those who have held this opinion, are a sufficient guarantee of this.
(3) this interpretation accords with the fact that the Lord Jesus is represented as having been eminently endowed with the influences of the Holy Spirit; compare notes on Joh 3:34. Though he was divine, yet he was also a man, and as such was under influences similar to those of other pious people. The Holy Spirit is the source and sustainer of all piety in the soul, and it is not improper to suppose that the man Christ Jesus was in a remarkable manner influenced by the Holy Spirit in his readiness to obey God and to suffer according to his will.
(4) if there was ever any occasion on which we may suppose he was influenced by the Holy Spirit, that of his sufferings and death here referred to may be supposed eminently to have been such an one. It was expressive of the highest state of piety - of the purest love to God and man - which has ever existed in the human bosom; it was the most trying time of his own life; it was the period when there would be the most strong temptation to abandon his work; and as the redemption of the whole world was dependent on that act, it is reasonable to suppose that the richest heavenly grace would be there imparted to him, and that he would then be eminently under the influence of that Spirit which was granted not "by measure unto him." notes, Joh 3:34.
(5) this representation is not inconsistent with the belief that the sufferings and death of the Redeemer were "voluntary," and had all the merit which belongs to a voluntary transaction. Piety in the heart of a Christian now is not less voluntary because it is produced and cherished by the Holy Spirit, nor is there less excellence in it because the Holy Spirit imparts strong faith in the time of temptation and trial. It seems to me, therefore, that the meaning of this expression is, that the Lord Jesus was led by the strong influences of the Spirit of God to devote himself as a sacrifice for sin. It was not by any temporary influence; not by mere excitement; it was by the influence of the "Eternal" Spirit of God, and the sacrifice thus offered could, therefore, accomplish effects which would be eternal in their character. It was not like the offering made by the Jewish high priest which was necessarily renewed every year, but it was under the influence of one who was "eternal," and the effects of whose influence might be everlasting. It may be added, that if this is a correct exposition, it follows that the Holy Spirit is eternal, and must, therefore, be divine.
Offered himself - That is, as a sacrifice. He did not offer a bullock or a goat, but he offered "himself." The sacrifice of oneself is the highest offering which he can make; in this case it was the highest which the universe had to make.
Without spot - Margin, "Or fault." The animal that was offered in the Jewish sacrifices was to be without blemish; see Lev 1:10; Lev 22:17-22. It was not to be lame, or blind, or diseased. The word which is used here and rendered "without spot" ἄμωμος amōmos - refers to this fact - that there was no defect or blemish. The idea is, that the Lord Jesus, the great sacrifice, was "perfect;" see Heb 7:26.
Purge your conscience - That is, cleanse, purify, or sanctify your conscience. The idea is, that this offering would take away whatever rendered the conscience defiled or sinful. The offerings of the Jews related in the main to external purification, and were not adapted to give peace to a troubled conscience. They could render the worshipper externally pure so that he might draw near to God and not be excluded by any ceremonial pollution or defilement; but the mind, the heart, the conscience, they could not make pure. They could not remove what troubles a man when he recollects that he has violated a holy law and has offended God, and when he looks forward to an awful judgment-bar. The word "conscience" here is not to be understood as a distinct and independent faculty of the soul, but as the soul or mind itself reflecting and pronouncing on its own acts. The whole expression refers to a mind alarmed by the recollection of guilt - for it is guilt only that disturbs a man's conscience.
Guilt originates in the soul remorse and despair; guilt makes a man troubled when he thinks of death and the judgment; it is guilt only which alarms a man when he thinks of a holy God; and it is nothing but guilt that makes the entrance into another world terrible and awful. If a man had no guilt he would never dread his Maker, nor would the presence of his God be ever painful to him (compare Gen 3:6-10); if a man had no guilt he would not fear to die - for what have the innocent to fear anywhere? The universe is under the government of a God of goodness and truth, and, under such a government, how can those who have done no wrong have anything to dread? The fear of death, the apprehension of the judgment to come, and "the dread of God," are strong and irrefragable proofs that every man is a sinner. The only thing, therefore, which ever disturbs the conscience, and makes death dreadful, and God an object of aversion, and eternity awful, is guilt. If that is removed, man is calm and peaceful; if not, he is the victim of wretchedness and despair.
From dead works - From works that are deadly in their nature, or that lead to death. Or it may mean from works that have no spirituality and no life. By "works" here the apostle does not refer to their outward religious acts particularly, but to the conduct of the life, to what people do; and the idea is, that their acts are not spiritual and saving but such as lead to death; see note, Heb 6:1.
To serve the living God - Not in outward form, but in sincerity and in truth; to be his true friends and worshippers. The phrase "the living God" is commonly used in the Scriptures to describe the true God as distinguished from idols, which are represented as "dead," or without life; Psa 115:4-7. The idea in this verse is, that it is only the sacrifice made by Christ which can remove the stain of guilt from the soul. It could not be done by the blood of bulls and of goats - for that did not furnish relief to a guilty conscience, but it could be done by the blood of Christ. The sacrifice which he made for sin was so pure and of such value, that God can consistently pardon the offender and restore him to his favor. That blood too can give peace - for Christ poured it out in behalf of the guilty. It is not that he took part with the sinner against God; it is not that he endeavors to convince him who has a troubled conscience that he is needlessly alarmed, or that sin is not as bad as it is represented to be, or that it does not expose the soul to danger. Christ never took the part of the sinner against God; he never taught that sin was a small matter, or that it did not expose to danger. He admitted all that is said of its evil. But he provides for giving peace to the guilty conscience by shedding his blood that it may be forgiven, and by revealing a God of mercy who is willing to receive the offender into favor, and to treat him as though he had never sinned. Thus, the troubled conscience may find peace; and thus, though guilty, man may be delivered from the dread of the wrath to come. |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
Through the eternal spirit (διὰ πνεύματος αἰωνίου)
For the rend. an. Διὰ through = by virtue of. Not the Holy Spirit, who is never so designated, but Christ's own human spirit: the higher element of Christ's being in his human life, which was charged with the eternal principle of the divine life. Comp. Rom 1:4; Co1 15:45; Pe1 3:18; Heb 7:16. This is the key to the doctrine of Christ's sacrifice. The significance and value of his atonement lie in the personal quality and motive of Christ himself which are back of the sacrificial act. The offering was the offering of Christ's deepest self - his inmost personality. Therein consists the attraction of the cross, not to the shedding of blood, but to Christ himself. This is Christ's own declaration, Joh 12:32. "I will draw all men unto me." Therein consists its potency for men: not in Christ's satisfaction of justice by suffering a legal penalty, but in that the cross is the supreme expression of a divine spirit of love, truth, mercy, brotherhood, faith, ministry, unselfishness, holiness, - a spirit which goes out to men with divine intensity of purpose and yearning to draw them into its own sphere, and to make them partakers of its own eternal quality. This was a fact before the foundation of the world, is a fact today, and will be a fact so long as any life remains unreconciled to God. Atonement is eternal in virtue of the eternal spirit of Christ through which he offered himself to God.
Offered himself without spot (ἑαυτὸν προσήνεγκεν ἄμωμον)
The two other elements which give superior validity to Christ's sacrifice. It was voluntary, a self-offering, unlike that of brute beasts who had no volition and no sense of the reason why they were offered. It was spotless. He was a perfectly righteous, sinless being, perfectly and voluntarily obedient to the Father's will, even unto the suffering of death. The legal victims were only physically unblemished according to ceremonial standards. Ἄμωμος in lxx, technically, of victims, Exo 29:1; Lev 1:3, Lev 1:10, etc.
Purge your conscience (καθαριεῖ τὴν συνείδησιν ἡμῶν)
For your rend. our. The superior nature of Christ's sacrifice appears in its deeper effect. While the Levitical sacrifice accomplished only formal, ritual expiation, leaving the inner man unaffected, while it wrought externally and dealt with specific sins the effect of Christ's sacrifice goes to the center of the moral and spiritual life, and cleanses the very fountainhead of being, thus doing its work where only an eternal spirit can do it. Καθαρίζειν to purge is not a classical word. In Class. καθαιρεῖν (also in lxx): but καθαρίζειν appears in inscriptions in a ritual sense, and with ἀπὸ from, as here, thus showing that the word was not confined to biblical and ecclesiastical Greek.
From dead works (ἀπὸ νεκρῶν ἔργων)
The effect of Christ's sacrifice upon the conscience transmits itself to the works, and fills them with the living energy of the eternal spirit. It changes the character of works by purging them of the element of death. This element belongs not only to works which are acknowledged as sinful and are committed by sinful men, but to works which go under the name of religious, yet are performed in a merely legal spirit. None the less, because it is preeminently the religion of faith, does Christianity apply the severest and most radical of tests to works. Professor Bruce truthfully says that "the severest test of Christ's power to redeem is his ability to loose the bonds springing out of a legal religion, by which many are bound who have escaped the dominion of gross, sinful habits." |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| How much more shall the blood of Christ. - The merit of all his sufferings. Who through the eternal Spirit - The work of redemption being the work of the whole Trinity. Neither is the Second Person alone concerned even in the amazing condescension that was needful to complete it. The Father delivers up the kingdom to the Son; and the Holy Ghost becomes the gift of the Messiah, being, as it were, sent according to his good pleasure. Offered himself - Infinitely more precious than any created victim, and that without spot to God. Purge our conscience - Our inmost soul. From dead works - From all the inward and outward works of the devil, which spring from spiritual death in the soul, and lead to death everlasting. To serve the living God - In the life of faith, in perfect love and spotless holiness. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Who through the eternal Spirit - This expression is understood two ways:
1. Of the Holy Ghost himself. As Christ's miraculous conception was by the Holy Spirit, and he wrought all his miracles by the Spirit of God, so his death or final offering was made through or by the eternal Spirit; and by that Spirit he was raised from the dead, Pe1 3:18. Indeed, through the whole of his life be was justified by the Spirit; and we find that in this great work of human redemption, the Father, the Son, and the Holy Spirit were continually employed: therefore the words may be understood of the Holy Spirit properly.
2. Of the eternal Logos or Deity which dwelt in the man Christ Jesus, through the energy of which the offering of his humanity became an infinitely meritorious victim; therefore the Deity of Christ is here intended.
But we cannot well consider one of these distinct from the other; and hence probably arose the various readings in the MSS. and versions on this article. Instead of δια Πνευματος αιωνιου, by the Eternal Spirit, δια Πνευματος Ἁγιου, by the Holy Spirit, is the reading of D*, and more than twenty others of good note, besides the Coptic, Slavonic, Vulgate, two copies of the Itala, Cyril, Athanasius sometimes, Damascenus, Chrysostom, and some others. But the common reading is supported by ABD**, and others, besides the Syriac, all the Arabic, Armenian, Ethiopic, Athanasius generally, Theodoret, Theophylact, and Ambrosius. This, therefore, is the reading that should he preferred, as it is probable that the Holy Ghost, not the Logos, is what the apostle had more immediately in view. But still we must say, that the Holy Spirit, with the eternal Logos, and the almighty Father, equally concurred in offering up the sacrifice of the human nature of Christ, in order to make atonement for the sin of the world.
Purge your conscience - Καθαριει την συνειδησιν· Purify your conscience. The term purify should be everywhere, both in the translation of the Scriptures, and in preaching the Gospel, preferred to the word purge, which, at present, is scarcely ever used in the sense in which our translators have employed it.
Dead works - Sin in general, or acts to which the penalty of death is annexed by the law. See the phrase explained, Heb 6:1 (note). |
24 God [2316] is a Spirit [4151]: and [2532] they that worship [4352] him [846] must [1163] worship [4352] him in [1722] spirit [4151] and [2532] in truth [225].
3 And [2532] there shall be [2071] no [3756] more [2089] [3956] curse [2652]: but [2532] the throne [2362] of God [2316] and [2532] of the Lamb [721] shall be [2071] in [1722] it [846]; and [2532] his [846] servants [1401] shall serve [3000] him [846]:
1 I beseech [3870] you [5209] therefore [3767], brethren [80], by [1223] the mercies [3628] of God [2316], that ye present [3936] your [5216] bodies [4983] a living [2198] sacrifice [2378], holy [40], acceptable [2101] unto God [2316], which is your [5216] reasonable [3050] service [2999].
8 And if ye offer [05066] the blind [05787] for sacrifice [02076], is it not evil [07451]? and if ye offer [05066] the lame [06455] and sick [02470], is it not evil [07451]? offer [07126] it now unto thy governor [06346]; will he be pleased [07521] with thee, or accept [05375] thy person [06440]? saith [0559] the LORD [03068] of hosts [06635].
13 For [1063] if [1487] the blood [129] of bulls [5022] and [2532] of goats [5131], and [2532] the ashes [4700] of an heifer [1151] sprinkling [4472] the unclean [2840], sanctifieth [37] to [4314] the purifying [2514] of the flesh [4561]:
6 But [1161] without [5565] faith [4102] it is impossible [102] to please [2100] him: for [1063] he that cometh [4334] to God [2316] must [1163] believe [4100] that [3754] he is [2076], and [2532] that he is [1096] a rewarder [3406] of them that diligently seek [1567] him [846].
22 And [2532] almost [4975] all things [3956] are [2511] by [2596] the law [3551] purged [2511] with [1722] blood [129]; and [2532] without [5565] shedding of blood [130] is [1096] no [3756] remission [859].
23 It was therefore [3767] necessary [318] that the patterns [5262] of things [3303] in [1722] the heavens [3772] should be purified [2511] with these [5125]; but [1161] the heavenly things [2032] themselves [846] with better [2909] sacrifices [2378] than [3844] these [5025].
19 But [235] with the precious [5093] blood [129] of Christ [5547], as [5613] of a lamb [286] without blemish [299] and [2532] without spot [784]:
15 And [2532] for this [5124] cause [1223] he is [2076] the mediator [3316] of the new [2537] testament [1242], that [3704] by means [1096] of death [2288], for [1519] the redemption [629] of the transgressions [3847] that were under [1909] the first [4413] testament [1242], they which are called [2564] might receive [2983] the promise [1860] of eternal [166] inheritance [2817].
12 Neither [3761] by [1223] the blood [129] of goats [5131] and [2532] calves [3448], but [1161] by [1223] his own [2398] blood [129] he entered in [1525] once [2178] into [1519] the holy place [39], having obtained [2147] eternal [166] redemption [3085] for us.
16 Who [3739] is made [1096], not [3756] after [2596] the law [3551] of a carnal [4559] commandment [1785], but [235] after [2596] the power [1411] of an endless [179] life [2222].
18 For [3754] Christ [5547] also [2532] hath once [530] suffered [3958] for [4012] sins [266], the just [1342] for [5228] the unjust [94], that [2443] he might bring [4317] us [2248] to God [2316], being put to death [2289] [3303] in the flesh [4561], but [1161] quickened [2227] by the Spirit [4151]:
16 And [2532] without controversy [3672] great [3173] is [2076] the mystery [3466] of godliness [2150]: God [2316] was manifest [5319] in [1722] the flesh [4561], justified [1344] in [1722] the Spirit [4151], seen [3700] of angels [32], preached [2784] unto [1722] the Gentiles [1484], believed on [4100] in [1722] the world [2889], received up [353] into [1722] glory [1391].
3 And [1161] after [3326] the second [1208] veil [2665], the tabernacle [4633] which [3588] is called [3004] the Holiest of all [39] [39];
4 And declared [3724] to be the Son [5207] of God [2316] with [1722] power [1411], according [2596] to the spirit [4151] of holiness [42], by [1537] the resurrection [386] from the dead [3498]:
4 Their idols [06091] are silver [03701] and gold [02091], the work [04639] of men's [0120] hands [03027].
5 They have mouths [06310], but they speak [01696] not: eyes [05869] have they, but they see [07200] not:
6 They have ears [0241], but they hear [08085] not: noses [0639] have they, but they smell [07306] not:
7 They have hands [03027], but they handle [04184] not: feet [07272] have they, but they walk [01980] not: neither speak [01897] they through their throat [01627].
1 Therefore [1352] leaving [863] the principles [746] of the doctrine [3056] of Christ [5547], let us go on [5342] unto [1909] perfection [5047]; not [3361] laying [2598] again [3825] the foundation [2310] of repentance [3341] from [575] dead [3498] works [2041], and [2532] of faith [4102] toward [1909] God [2316],
6 And when the woman [0802] saw [07200] that the tree [06086] was good [02896] for food [03978], and that it [01931] was pleasant [08378] to the eyes [05869], and a tree [06086] to be desired [02530] to make one wise [07919], she took [03947] of the fruit thereof [06529], and did eat [0398], and gave [05414] also [01571] unto her husband [0376] with her; and he did eat [0398].
7 And the eyes [05869] of them both [08147] were opened [06491], and they [01992] knew [03045] that they were naked [05903]; and they sewed [08609] fig [08384] leaves [05929] together [08609], and made themselves [06213] aprons [02290].
8 And they heard [08085] the voice [06963] of the LORD [03068] God [0430] walking [01980] in the garden [01588] in the cool [07307] of the day [03117]: and Adam [0120] and his wife [0802] hid themselves [02244] from the presence [06440] of the LORD [03068] God [0430] amongst [08432] the trees [06086] of the garden [01588].
9 And the LORD [03068] God [0430] called [07121] unto Adam [0120], and said [0559] unto him, Where art thou [0335]?
10 And he said [0559], I heard [08085] thy voice [06963] in the garden [01588], and I was afraid [03372], because I [0595] was naked [05903]; and I hid myself [02244].
26 For [1063] such [5108] an high priest [749] became [4241] us [2254], who is holy [3741], harmless [172], undefiled [283], separate [5563] from [575] sinners [268], and [2532] made [1096] higher than [5308] the heavens [3772];
17 And the LORD [03068] spake [01696] unto Moses [04872], saying [0559],
18 Speak [01696] unto Aaron [0175], and to his sons [01121], and unto all the children [01121] of Israel [03478], and say [0559] unto them, Whatsoever [0376] he be of the house [01004] of Israel [03478], or of the strangers [01616] in Israel [03478], that will offer [07126] his oblation [07133] for all his vows [05088], and for all his freewill offerings [05071], which they will offer [07126] unto the LORD [03068] for a burnt offering [05930];
19 Ye shall offer at your own will [07522] a male [02145] without blemish [08549], of the beeves [01241], of the sheep [03775], or of the goats [05795].
20 But whatsoever hath a blemish [03971], that shall ye not offer [07126]: for it shall not be acceptable [07522] for you.
21 And whosoever [0376] offereth [07126] a sacrifice [02077] of peace offerings [08002] unto the LORD [03068] to accomplish [06381] his vow [05088], or a freewill offering [05071] in beeves [01241] or sheep [06629], it shall be perfect [08549] to be accepted [07522]; there shall be no blemish [03971] therein.
22 Blind [05788], or broken [07665], or maimed [02782], or having a wen [02990], or scurvy [01618], or scabbed [03217], ye shall not offer [07126] these unto the LORD [03068], nor make [05414] an offering by fire [0801] of them upon the altar [04196] unto the LORD [03068].
10 And if his offering [07133] be of the flocks [06629], namely, of the sheep [03775], or of the goats [05795], for a burnt sacrifice [05930]; he shall bring [07126] it a male [02145] without blemish [08549].
34 For [1063] he whom [3739] God [2316] hath sent [649] speaketh [2980] the words [4487] of God [2316]: for [1063] God [2316] giveth [1325] not [3756] the Spirit [4151] by [1537] measure [3358] unto him.
34 For [1063] he whom [3739] God [2316] hath sent [649] speaketh [2980] the words [4487] of God [2316]: for [1063] God [2316] giveth [1325] not [3756] the Spirit [4151] by [1537] measure [3358] unto him.
10 And if his offering [07133] be of the flocks [06629], namely, of the sheep [03775], or of the goats [05795], for a burnt sacrifice [05930]; he shall bring [07126] it a male [02145] without blemish [08549].
3 If his offering [07133] be a burnt sacrifice [05930] of the herd [01241], let him offer [07126] a male [02145] without blemish [08549]: he shall offer [07126] it of his own voluntary will [07522] at the door [06607] of the tabernacle [0168] of the congregation [04150] before [06440] the LORD [03068].
1 And this is the thing [01697] that thou shalt do [06213] unto them to hallow [06942] them, to minister unto me in the priest's office [03547]: Take [03947] one [0259] young [01121] [01241] bullock [06499], and two [08147] rams [0352] without blemish [08549],
32 And I [2504], if [1437] I be lifted up [5312] from [1537] the earth [1093], will draw [1670] all [3956] men unto [4314] me [1683].
16 Who [3739] is made [1096], not [3756] after [2596] the law [3551] of a carnal [4559] commandment [1785], but [235] after [2596] the power [1411] of an endless [179] life [2222].
18 For [3754] Christ [5547] also [2532] hath once [530] suffered [3958] for [4012] sins [266], the just [1342] for [5228] the unjust [94], that [2443] he might bring [4317] us [2248] to God [2316], being put to death [2289] [3303] in the flesh [4561], but [1161] quickened [2227] by the Spirit [4151]:
45 And [2532] so [3779] it is written [1125], The first [4413] man [444] Adam [76] was made [1096] [1519] a living [2198] soul [5590]; the last [2078] Adam [76] was made [1519] a quickening [2227] spirit [4151].
4 And declared [3724] to be the Son [5207] of God [2316] with [1722] power [1411], according [2596] to the spirit [4151] of holiness [42], by [1537] the resurrection [386] from the dead [3498]:
1 Therefore [1352] leaving [863] the principles [746] of the doctrine [3056] of Christ [5547], let us go on [5342] unto [1909] perfection [5047]; not [3361] laying [2598] again [3825] the foundation [2310] of repentance [3341] from [575] dead [3498] works [2041], and [2532] of faith [4102] toward [1909] God [2316],
18 For [3754] Christ [5547] also [2532] hath once [530] suffered [3958] for [4012] sins [266], the just [1342] for [5228] the unjust [94], that [2443] he might bring [4317] us [2248] to God [2316], being put to death [2289] [3303] in the flesh [4561], but [1161] quickened [2227] by the Spirit [4151]: